Teks -- Colossians 1:1-29 (NET)

Salutation

1:1 From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful brothers and sisters in Christ, at Colossae. Grace and peace to you from God our Father!

Paul’s Thanksgiving and Prayer for the Church

1:3 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen from the hope laid up for you in heaven, which you have heard about in the message of truth, the gospel 1:6 that has come to you. Just as in the entire world this gospel is bearing fruit and growing, so it has also been bearing fruit and growing among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel from Epaphras, our dear fellow slave– a faithful minister of Christ on our behalf– 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live worthily of the Lord and please him in all respects– bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 1:14 in whom we have redemption, the forgiveness of sins.

The Supremacy of Christ

1:15 He is the image of the invisible God, the firstborn over all creation, 1:16 for all things in heaven and on earth were created by him– all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers– all things were created through him and for him. 1:17 He himself is before all things and all things are held together in him. 1:18 He is the head of the body, the church, as well as the beginning, the firstborn from among the dead, so that he himself may become first in all things. 1:19 For God was pleased to have all his fullness dwell in the Son 1:20 and through him to reconcile all things to himself by making peace through the blood of his cross– through him, whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your minds as expressed through your evil deeds, 1:22 but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him– 1:23 if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant. 1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body– for the sake of his body, the church– what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship from God– given to me for you– in order to complete the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. 1:29 Toward this goal I also labor, struggling according to his power that powerfully works in me.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Col 1:1 - Of Christ Jesus

Of Christ Jesus ( Christou Iēsou ).

This order in the later epistles shows that Christos is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in Gal 1:1.

Robertson: Col 1:1 - Timothy

Timothy ( Timotheos ).

Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

Robertson: Col 1:2 - At Colossae

At Colossae ( en Kolossais ).

The spelling is uncertain, the MSS. differing in the title (Kolassaeis ) and here (Kolossais ). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul’ s epistles were addressed"(Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.

Robertson: Col 1:3 - God the Father of our Lord Jesus Christ

God the Father of our Lord Jesus Christ ( tōi theōi patri tou kuriou hēmōn Iēsou Christou ).

Correct text without kai (and) as in Col 3:17, though usually "the God and Father of our Lord Jesus Christ"(2Co 1:3; 2Co 11:31; Rom 15:6; 1Pe 1:3; Rev 1:6). In Col 1:2 we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ"is not joined with "God our Father."

Robertson: Col 1:3 - Always

Always ( pantote ).

Amphibolous position between eucharistoumen (we give thanks) and proseuchomenoi (praying). Can go with either.

Robertson: Col 1:4 - Having heard of

Having heard of ( akousantes ).

Literary plural unless Timothy is included. Aorist active participle of akouō of antecedent action to eucharistoumen . Epaphras (Col 1:8) had told Paul.

Robertson: Col 1:4 - Your faith in Jesus Christ

Your faith in Jesus Christ ( tēn pistin humōn en Iēsou Christōi ).

See Eph 1:15 for similar phrase. No article is needed before en as it is a closely knit phrase and bears the same sense as the objective genitive in Gal 2:16 (dia pisteōs Christou Iēsou , by faith in Christ Jesus).

Robertson: Col 1:4 - Which ye have

Which ye have ( hēn echete ).

Probably genuine (Aleph A C D), though B omits it and others have the article (tēn ). There is a real distinction here between en (sphere or basis) and eis (direction towards), though they are often identical in idea.

Robertson: Col 1:5 - Because of the hope

Because of the hope ( dia tēn elpida ).

See note on Rom 8:24. It is not clear whether this phrase is to be linked with eucha istoumen at the beginning of Col 1:3 or (more likely) with tēn agapēn just before. Note also here pistis (faith), agapē (love), elpis (hope), though not grouped together so sharply as in 1Co 13:13. Here hope is objective, the goal ahead.

Robertson: Col 1:5 - Laid up

Laid up ( apokeimeinēn ).

Literally, "laid away or by."Old word used in Luk 19:20 of the pound laid away in a napkin. See also apothēsaurizō , to store away for future use (1Ti 6:19). The same idea occurs in Mat 6:20 (treasure in heaven) and 1Pe 1:4 and it is involved in Phi 3:20.

Robertson: Col 1:5 - Ye heard before

Ye heard before ( proēkousate ).

First aorist indicative active of this old compound proakouō , though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause.

Robertson: Col 1:5 - In the word of the truth of the gospel

In the word of the truth of the gospel ( en tōi logōi tēs alētheias tou euaggeliou ).

"In the preaching of the truth of the gospel"(Gal 2:5, Gal 2:14) which is come (parontos , present active participle agreeing with euaggeliou , being present, a classical use of pareimi as in Act 12:20). They heard the pure gospel from Epaphras before the Gnostics came.

Robertson: Col 1:6 - In all the world

In all the world ( en panti tōi kosmōi ).

A legitimate hyperbole, for the gospel was spreading all over the Roman Empire.

Robertson: Col 1:6 - Is bearing fruit

Is bearing fruit ( estin karpophoroumenon ).

Periphrastic present middle indicative of the old compound karpophoreō , from karpophoros (Act 14:17) and that from karpos and pherō . The periphrastic present emphasizes the continuity of the process. See the active participle karpophorountes in Col 1:10.

Robertson: Col 1:6 - Increasing

Increasing ( auxanomenon ).

Periphrastic present middle of auxanō . Repeated in Col 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression).

Robertson: Col 1:6 - Ye heard and knew

Ye heard and knew ( ēkousate kai epegnōte ).

Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of epiginōskō , to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

Robertson: Col 1:7 - Of Epaphras

Of Epaphras ( apo Epaphrā ).

"From Epaphras"who is the source of their knowledge of Christ.

Robertson: Col 1:7 - On our behalf

On our behalf ( huper hēmōn ).

Clearly correct (Aleph A B D) and not huper humōn (on your behalf). In a true sense Epaphras was Paul’ s messenger to Colossae.

Robertson: Col 1:8 - Who also declared

Who also declared ( ho kai dēlōsas ).

Articular first aorist active participle of dēloō , old verb, to make manifest. Epaphras told Paul about their "love in the Spirit,"grounded in the Holy Spirit.

Robertson: Col 1:9 - That ye may be filled with

That ye may be filled with ( hina plērōthēte ).

First aorist (effective) passive subjunctive of plēroō , to fill full.

Robertson: Col 1:9 - The knowledge of his will

The knowledge of his will ( tēn epignōsin tou thelēmatos autou ).

The accusative case is retained with this passive verb. Epignōsis is a Koiné[28928]š word (Polybius, Plutarch, etc.) for additional (epi ) or full knowledge. The word is the keynote of Paul’ s reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God.

Robertson: Col 1:9 - In all spiritual wisdom and understanding

In all spiritual wisdom and understanding ( en pasēi sophiāi kai sunesei pneumatikēi ).

Both pasei (all) and pneumatikēi (spiritual) are to be taken with both sophiāi and sunesei . In Eph 1:8 Paul uses phronēsei (from phrēn , intellect) rather than sunesei (grasp, from suniēmi , to send together). Sunesis is the faculty of deciding in particular cases while sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one’ s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.

Robertson: Col 1:10 - To walk worthily of the Lord

To walk worthily of the Lord ( peripatēsai axiōs tou Kuriou ).

This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct"(Lightfoot). See note on 1Th 2:12; Phi 1:27; Eph 4:1 for a like use of axiōs (adverb) with the genitive.

Robertson: Col 1:10 - In the knowledge of God

In the knowledge of God ( tēi epignōsei tou theou ).

Instrumental case, "by means of the full knowledge of God."This is the way for fruit-bearing and growth to come. Note both participles (karpophorountes kai auxanomenoi ) together as in Col 1:6.

Robertson: Col 1:10 - Unto all pleasing

Unto all pleasing ( eis pāsan areskian ).

In order to please God in all things (1Th 4:1). Areskia is late word from areskeuō , to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

Robertson: Col 1:11 - Strengthened

Strengthened ( dunamoumenoi ).

Present passive participle of late verb dunamoō (from dunamis ), to empower, "empowered with all power."In lxx and papyri and modern Greek. In N.T. only here and Heb 11:34 and MSS. in Eph 6:10 (W H in margin).

Robertson: Col 1:11 - According to the might of his glory

According to the might of his glory ( kata to kratos tēs doxēs autou ).

Kratos is old word for perfect strength (cf. krateō , kratilos ). In N.T. it is applied only to God. Here his might is accompanied by glory ( Shekinah ).

Robertson: Col 1:11 - Unto all patience and longsuffering

Unto all patience and longsuffering ( eis pāsan hupomonēn kai makrothumian ).

See both together also in Jam 5:10.; 2Co 6:4, 2Co 6:6; 2Ti 3:10. Hupomonē is remaining under (hupomenō ) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench).

Robertson: Col 1:12 - Who made us meet

Who made us meet ( tōi hikanōsanti hēmās ).

Or "you"(humās ). Dative case of the articular participle of hikanoō , late verb from hikanos and in N.T. only here and 2Co 3:6 (which see), "who made us fit or adequate for."

Robertson: Col 1:12 - To be partakers

To be partakers ( eis merida ).

"For a share in."Old word for share or portion (from meros ) as in Act 8:21; Act 16:12; 2Co 6:15 (the only other N.T. examples).

Robertson: Col 1:12 - Of the inheritance

Of the inheritance ( tou klērou ).

"Of the lot,""for a share of the lot."Old word. First a pebble or piece of wood used in casting lots (Act 1:26), then the allotted portion or inheritance as here (Act 8:21). Cf. Heb 3:7-4:11.

Robertson: Col 1:12 - In light

In light ( en tōi phōti ).

Taken with merida (portion) "situated in the kingdom of light"(Lightfoot).

Robertson: Col 1:13 - Delivered

Delivered ( erusato ).

First aorist middle indicative of ruomai , old verb, to rescue. This appositional relative clause further describes God the Father’ s redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in Col 1:14-20, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced"picture of Christ. God rescued us out from (ek ) the power (exousias ) of the kingdom of darkness (skotous ) in which we were held as slaves.

Robertson: Col 1:13 - Translated

Translated ( metestēsen ).

First aorist active indicative of methistēmi and transitive (not intransitive like second aorist metestē ). Old word. See note on 1Co 13:2. Changed us from the kingdom of darkness to the kingdom of light.

Robertson: Col 1:13 - Of the Son of his love

Of the Son of his love ( tou huiou tēs agapēs autou ).

Probably objective genitive (agapēs ), the Son who is the object of the Father’ s love like agapētos (beloved) in Mat 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ’ s Kingdom in which he is King. He has moral and spiritual sovereignty.

Robertson: Col 1:14 - In whom

In whom ( en hōi ).

In Christ as in Eph 1:7. This great sentence about Christ carries on by means of three relatives (en hōi Col 1:14, hos Col 1:15, hos Col 1:18) and repeated personal pronoun (autos ), twice with hoti (Col 1:15, Col 1:19), thrice with kai (Col 1:17, Col 1:18, Col 1:20), twice alone (Col 1:16, Col 1:20).

Robertson: Col 1:14 - Our redemption

Our redemption ( tēn apolutrōsin ).

See note on Rom 3:24 for this great word ( Koiné[28928]š ), a release on payment of a ransom for slave or debtor (Heb 9:15) as the inscriptions show (Deissmann, Light, etc. , p. 327).

Robertson: Col 1:14 - The forgiveness of our sins

The forgiveness of our sins ( tēn aphesin tōn hamartiōn ).

Accusative case in apposition with apolutrōsin as in Eph 1:7 ( remission , sending away, aphesis , after the redemption apolutrōsis , buying back). Only here we have hamartiōn (sins, from hamartanō , to miss) while in Eph 1:7 we find paraptōmatōn (slips, fallings aside, from parapiptō ).

Robertson: Col 1:15 - The image

The image ( eikōn ).

In predicate and no article. On eikōn , see 2Co 4:4; 2Co 3:18; Rom 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5) and is now (Phi 2:5-11; Heb 1:3).

Robertson: Col 1:15 - Of the invisible God

Of the invisible God ( tou theou tou aoratou ).

But the one who sees Jesus has seen God (Joh 14:9). See this verbal adjective (a privative and horaō ) in Rom 1:20.

Robertson: Col 1:15 - The first born

The first born ( prōtotokos ).

Predicate adjective again and anarthrous. This passage is parallel to the Logos passage in John 1:1-18 and to Heb 1:1-4 as well as Phi 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely "Biblical"(Thayer), since it is found In inscriptions (Deissmann, Light, etc. , p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc. ). See it already in Luk 2:7 and Aleph for Mat 1:25; Rom 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation"(pāsēs ktiseōs , by metonomy the act regarded as result ). It is rather the comparative (superlative) force of prōtos that is used (first-born of all creation) as in Col 1:18; Rom 8:29; Heb 1:6; Heb 12:23; Rev 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation"(angels and men). Like eikōn we find prōtotokos in the Alexandrian vocabulary of the Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as eikōn (Image) and to the universe as prōtotokos (First-born).

Robertson: Col 1:16 - All things

All things ( ta panta ).

The universe as in Rom 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.

Robertson: Col 1:16 - In him were created

In him were created ( en autōi ektisthē ).

Paul now gives the reason (hoti , for) for the primacy of Christ in the work of creation (Col 1:16f.). It is the constative aorist passive indicative ektisthē (from ktizō , old verb, to found, to create (Rom 1:25). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love."All earthly dignities are included.

Robertson: Col 1:16 - Have been created

Have been created ( ektistai ).

Perfect passive indicative of ktizō , "stand created,""remain created."The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.

Robertson: Col 1:16 - Through him

Through him ( di' autou ).

As the intermediate and sustaining agent. He had already used en autōi (in him) as the sphere of activity.

Robertson: Col 1:16 - And unto him

And unto him ( kai eis auton ).

This is the only remaining step to take and Paul takes it (1Co 15:28) See note on Eph 1:10 for similar use of en autōi of Christ and in Col 1:19, Col 1:20 again we have en autōi ,di' autou ,eis auton used of Christ. See note on Heb 2:10 for di' hon (because of whom) and di' hou (by means of whom) applied to God concerning the universe (ta panta ). In Rom 11:35 we find ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use ex in this connection of Christ, but only en , dia , and eis . See the same distinction preserved in 1Co 8:6 (ex of God, dia , of Christ).

Robertson: Col 1:17 - Before all things

Before all things ( pro pantōn ).

Pro with the ablative case. This phrase makes Paul’ s meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; Joh 17:5. See also Rev 22:13 where Christ calls himself the Alpha and the Omega, the Beginning (archē ) and the End (telos ). Paul states it also in 2Co 8:9; Phi 2:6.

Robertson: Col 1:17 - Consist

Consist ( sunestēken ).

Perfect active indicative (intransitive) of sunistēmi , old verb, to place together and here to cohere, to hold together. The word repeats the statements in Col 1:16, especially that in the form ektistai . Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God’ s love is the Creator and the Sustainer of the universe which is not evil.

Robertson: Col 1:18 - The head of the body

The head of the body ( hē kephalē tou sōmatos ).

Jesus is first also in the spiritual realm as he is in nature (Col 1:18-20). Paul is fond of the metaphor of the body (sōma ) for believers of which body Christ is the head (kephalē ) as seen already in 1Co 11:3; 1Co 12:12, 1Co 12:27; Rom 12:5. See further Col 1:24 : Col 2:19; Eph 1:22.; Eph 4:2, Eph 4:15; Eph 5:30.

Robertson: Col 1:18 - The church

The church ( tēs ekklēsias )

Genitive case in explanatory apposition with tou sōmatos . This is the general sense of ekklēsia , not of a local body, assembly, or organization. Here the contrast is between the realm of nature (ta panta ) in Col 1:15-17 and the realm of spirit or grace in Col 1:18-20. A like general sense of ekklēsia occurs in Eph 1:22.; Eph 5:24-32; Heb 12:23. In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth politeia , Col 1:12, one new man eis hena kainon anthrōpon , Col 1:15, one body en heni sōmati , Col 1:16, family of God oikeioi tou theou , Col 1:19, building or temple oikodomē and naos , Col 1:20-22).

Robertson: Col 1:18 - Who

Who ( hos ).

Causal use of the relative, "in that he is."

Robertson: Col 1:18 - The beginning

The beginning ( hē archē ).

It is uncertain if the article (hē ) is genuine. It is absolute without it. Christ has priority in time and in power. See note on Rev 3:14 for his relation as archē to creation and 1Co 15:20, 1Co 15:23 for aparchē used of Christ and the resurrection and Act 3:14 for archēgos used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12:2 of Jesus as the pioneer of faith.

Robertson: Col 1:18 - That in all things he might have the preeminence

That in all things he might have the preeminence ( hina genētai en pāsin autos prōteuōn ).

Purpose clause with hina and the second aorist middle subjunctive of ginomai , "that he himself in all things (material and spiritual) may come to (genētai , not ēi , be) hold the first place"(prōteuōn , present active participle of prōteuō , old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See note on Rev 1:5 for this same use of prōtotokos with tōn nekrōn (the dead).

Robertson: Col 1:19 - For it was the good pleasure of the Father

For it was the good pleasure of the Father ( hoti eudokēsen ).

No word in the Greek for "the Father,"though the verb calls for either ho theos or ho patēr as the subject. This verb eudokeō is common in the N.T. for God’ s will and pleasure (Mat 3:17; 1Co 10:5).

Robertson: Col 1:19 - All the fulness

All the fulness ( pān to plērōma ).

The same idea as in Col 2:9 pān to plērōma tēs theotētos (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes"(Lightfoot). It is an old word from plēroō , to fill full, used in various senses as in Mar 8:20 of the baskets, Gal 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.

Robertson: Col 1:19 - Should dwell

Should dwell ( katoikēsai ).

First aorist active infinitive of katoikeō , to make abode or home. All the divine attributes are at home in Christ (en autōi ).

Robertson: Col 1:20 - Through him

Through him ( di' autou ).

As the sufficient and chosen agent in the work of reconciliation (apokatallaxai , first aorist active infinitive of apokatallassō , further addition to eudokēsen , was pleased). This double compound (apo , kata with allassō ) occurs only here, Col 1:22; Eph 2:16, and nowhere else so far as known. Paul’ s usual word for "reconcile"is katallassō (2Co 5:18-20; Rom 5:10), though diallassō (Mat 5:24) is more common in Attic. The addition of apo here is clearly for the idea of complete reconciliation. See note on 2Co 5:18-20 for discussion of katallassō , Paul’ s great word. The use of ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Rom 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.

Robertson: Col 1:20 - Unto himself

Unto himself ( eis auton ).

Unto God, though auton is not reflexive unless written hauton .

Robertson: Col 1:20 - Having made peace

Having made peace ( eirēnopoiēsas ).

Late and rare compound (Pro 10:10 and here only in N.T.) from eirēnopoios , peacemaker (Mat 5:9; here only in N.T.). In Eph 2:15 we have poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if plērōma be taken as the subject of eudokēsen , a participial anacoluthon (construction according to sense as in Col 2:19). If theos be taken as the subject of eudokēsen the participle eirēnopoiēsas refers to Christ, not to theos (God).

Robertson: Col 1:20 - Through the blood of his cross

Through the blood of his cross ( dia tou haimatos tou staurou autou ).

This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.

Robertson: Col 1:20 - Or things in the heavens

Or things in the heavens ( eite ta en tois ouranois ).

Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Col 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott).

Robertson: Col 1:21 - And you

And you ( kai humās ).

Accusative case in a rather loose sentence, to be explained as the object of the infinitive parastēsai in Col 1:22 (note repeated humās there) or as the anticipated object of apokatēllaxen if that be the genuine form in Col 1:22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Eph 2:1, Eph 2:12.

Robertson: Col 1:21 - Being in time past alienated

Being in time past alienated ( pote ontas apēllotriōmenous ).

Periphrastic perfect passive participle (continuing state of alienation) of apallotrioō , old word from Plato on, to estrange, to render allotrios (belonging to another), alienated from God, a vivid picture of heathenism as in Rom 1:20-23. Only other N.T. examples in Eph 2:12; Eph 4:18. Enemies (exthrous ). Old word from echthos (hatred). Active sense here, hostile as in Mat 13:28; Rom 8:7, not passive hateful (Rom 11:28).

Robertson: Col 1:21 - In your mind

In your mind ( tēi dianoiāi ).

Locative case. Dianoia (dia , nous ), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God.

Robertson: Col 1:21 - In your evil works

In your evil works ( en tois ergois tois ponērois ).

Hostile purpose finds natural expression in evil deeds.

Robertson: Col 1:22 - Yet now

Yet now ( nuni de ).

Sharpened contrast with emphatic form of nun , "now"being not at the present moment, but in the present order of things in the new dispensation of grace in Christ.

Robertson: Col 1:22 - Hath he reconciled

Hath he reconciled ( apokatēllaxen ).

First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads apokatallagēte , be ye reconciled like katallagēte in 2Co 5:20 while D has apokatallagentes . Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Col 1:20.

Robertson: Col 1:22 - In the body of his flesh

In the body of his flesh ( en tōi sōmati tēs sarkos autou ).

See the same combination in Col 2:11 though in Eph 2:14 only sarki (flesh). Apparently Paul combines both sōma and sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it.

Robertson: Col 1:22 - Through death

Through death ( dia tou thanatou ).

The reconciliation was accomplished by means of Christ’ s death on the cross (Col 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place.

Robertson: Col 1:22 - To present

To present ( parastēsai ).

First aorist active (transitive) infinitive (of purpose) of paristēmi , old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Act 23:33). Repeated in Col 1:28. See also 2Co 11:2; 2Co 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Heb 13:17. See note on Rom 12:1 for use of living sacrifice.

Robertson: Col 1:22 - Holy

Holy ( hagious ).

Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here.

Robertson: Col 1:22 - Without blemish

Without blemish ( amōmous ).

Without spot (Phi 2:15). Old word a privative and mōmos (blemish). Common in the lxx for ceremonial purifications.

Robertson: Col 1:22 - Unreproveable

Unreproveable ( anegklētous ).

Old verbal adjective from a privative and egkaleō , to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul’ s ideal when he presents the Colossians "before him"(katenōpion autou ), right down in the eye of Christ the Judge of all.

Robertson: Col 1:23 - If so be that ye continue in the faith

If so be that ye continue in the faith ( ei ge epimenete tēi pistei ).

Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of ge (at least). Epi adds to the force of the linear action of the present tense (continue and then some).

Robertson: Col 1:23 - Pistei

Pistei

is in the locative case (in faith).

Robertson: Col 1:23 - Grounded

Grounded ( tethemeliōmenoi ).

Perfect passive participle of themelioō , old verb from themelios (adjective, from thema from tithēmi , laid down as a foundation, substantive, 1Co 3:11.). Picture of the saint as a building like Eph 2:20.

Robertson: Col 1:23 - Steadfast

Steadfast ( hedraioi ).

Old adjective from hedra (seat). In N.T. only here, 1Co 7:37; 1Co 15:58. Metaphor of seated in a chair.

Robertson: Col 1:23 - Not moved away

Not moved away ( mē metakinoumenoi ).

Present passive participle (with negative mē ) of metakineō , old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground.

Robertson: Col 1:23 - From the hope of the gospel

From the hope of the gospel ( apo tēs elpidos tou euaggeliou ).

Ablative case with apo . The hope given by or in the gospel and there alone.

Robertson: Col 1:23 - Which ye heard

Which ye heard ( hou ēkousate ).

Genitive case of relative either by attraction or after ēkousate . The Colossians had in reality heard the gospel from Epaphras.

Robertson: Col 1:23 - Preached

Preached ( kēruchthentos ).

First aorist passive participle of kērussō , to herald, to proclaim.

Robertson: Col 1:23 - In all creation

In all creation ( en pasēi ktisei ).

Ktisis is the act of founding (Rom 1:20) from ktizō (Col 1:16), then a created thing (Rom 1:25), then the sum of created things as here and Rev 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine.

Robertson: Col 1:23 - A minister

A minister ( diakonos ).

General term for service (dia , konis , raising a dust by speed) and used often as here of preachers like our "minister"today, one who serves. Jesus used the verb diakonēsai of himself (Mar 10:45). Our "deacon"is this word transliterated and given a technical meaning as in Phi 1:1.

Robertson: Col 1:24 - Now I rejoice

Now I rejoice ( nun chairomen ).

This is not a new note for Paul. See him in jail in Philippi (Act 16:25) and in 2 Corinthians 11:16-33; Rom 5:3; Phi 2:18.

Robertson: Col 1:24 - Fill up on my part

Fill up on my part ( antanaplērō ).

Very rare double compound verb (here only in N.T.) to fill (plēroō ) up (ana ), in turn (anti ). It is now Paul’ s "turn"at the bat, to use a baseball figure. Christ had his "turn,"the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in anti as seen in Demosthenes’ s use of this verb ( De Symm ., p. 282), "the poor balancing the rich."And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time.

Robertson: Col 1:24 - That which is lacking

That which is lacking ( ta husterēmata ).

"The left-overs,"so to speak. Late word from hustereō , to come behind, to be left, to fail. See Luk 21:4; 1Th 3:10; 2Co 8:14; 2Co 9:12.

Robertson: Col 1:24 - For his body’ s sake

For his body’ s sake ( huper tou sōmatos autou ).

As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Col 1:18).

Robertson: Col 1:25 - According to the dispensation of God

According to the dispensation of God ( kata tēn oikonomian tou theou ).

"According to the economy of God."An old word from oikonomeō , to be a house steward (oikos , nemō ) as in Luk 16:2-4; 1Co 9:17; Eph 1:9; Eph 3:9. It was by God’ s stewardship that Paul was made a minister of Christ.

Robertson: Col 1:25 - To fulfil the word of God

To fulfil the word of God ( plērōsai ton logon tou theou ).

First aorist active infinitive of purpose (plēroō ), a fine phrase for a God-called preacher, to fill full or to give full scope to the Word of God. The preacher is an expert on the word of God by profession. See Paul’ s ideal about preaching in 2Th 3:1.

Robertson: Col 1:26 - The mystery

The mystery ( to mustērion ).

See note on 1Co 2:7 for this interesting word from mustēs (initiate), from mueō , to wink, to blink. The Gnostics talked much of "mysteries."Paul takes their very word (already in common use, Mat 13:11) and uses it for the gospel.

Robertson: Col 1:26 - Which hath been hid

Which hath been hid ( to apokekrummenon ).

Perfect passive articular participle from apokruptō , old verb, to hide, to conceal from (1Co 2:7; Eph 3:9).

Robertson: Col 1:26 - But now it hath been manifested

But now it hath been manifested ( nun de ephanerōthē ).

First aorist passive indicative of phaneroō , to make manifest (phaneros ). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

Robertson: Col 1:27 - God was pleased

God was pleased ( ēthelēsen ho theos ).

First aorist active indicative of thelō , to will, to wish. "God willed"this change from hidden mystery to manifestation.

Robertson: Col 1:27 - To make known

To make known ( gnōrisai ).

First aorist active infinitive of gnōrizō (from ginōskō ). Among the Gentiles (en tois ethnesin ). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery"(to ploutos tēs doxēs tou mustēriou toutou ) and that Paul himself has been made the minister of this grace among the Gentiles (Eph 3:1-2). He feels the high honour keenly and meets the responsibility humbly.

Robertson: Col 1:27 - Which

Which ( ho ).

Grammatical gender (neuter) agreeing with mustēriou (mystery), supported by A B P Vulg., though hos (who) agreeing with Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery"is "Christ in you the hope of glory"(Christos en humin hē elpis tēs doxēs ). He is addressing Gentiles, but the idea of en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Eph 3:17. He constitutes also the hope of glory for he is the Shekinah of God. Christ is our hope now (1Ti 1:1) and the consummation will come (Rom 8:18).

Robertson: Col 1:28 - Whom

Whom ( hon ).

That is, "Christ in you, the hope of glory."

Robertson: Col 1:28 - We proclaim

We proclaim ( kataggellomen ).

Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (aggellō ) throughout (kata ), to proclaim far and wide (Act 13:5).

Robertson: Col 1:28 - Admonishing

Admonishing ( nouthetountes ).

Old verb from nouthetēs , admonisher (from nous , tithēmi ). See already Act 20:31; 1Th 5:12, 1Th 5:14; 2Th 3:15, etc. Warning about practice and teaching (didaskontes ) about doctrine. Such teaching calls for "all wisdom"

Robertson: Col 1:28 - Every man

Every man ( panta anthrōpon ).

Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers"(Abbott).

Robertson: Col 1:28 - That we may present

That we may present ( hina parastēsōmen ).

Final use of hina and first aorist active subjunctive of paristēmi , for which see note on Col 1:22, the final presentation to Christ.

Robertson: Col 1:28 - Perfect

Perfect ( teleion ).

Spiritual adults in Christ, no longer babes in Christ (Heb 5:14), mature and ripened Christians (Col 4:12), the full-grown man in Christ (Eph 4:13). The relatively perfect (Phi 3:15) will on that day of the presentation be fully developed as here (Col 4:12; Eph 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

Robertson: Col 1:29 - Whereunto

Whereunto ( eis ho ).

That is "to present every man perfect in Christ."

Robertson: Col 1:29 - I labour also

I labour also ( kai kopiō ).

Late verb kopiaō , from kopos (toil), to grow weary from toil (Mat 11:28), to toil on (Phi 2:16), sometimes for athletic training. In papyri.

Robertson: Col 1:29 - Striving

Striving ( agōnizomenos ).

Present middle participle of common verb agōnizomai (from agōn , contest, as in Col 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner.

Robertson: Col 1:29 - Working

Working ( energeian ).

Our word "energy."Late word from energēs (en , ergon ), efficiency (at work). Play on the word here with the present passive participle of energeō , energoumenēn (energy energized) as in Eph 1:19. Paul was conscious of God’ s "energy"at work in him "mightily"(en dunamei ), "in power"like dynamite.

Vincent: Col 1:2 - Colossae

Colossae

The form of the name appears to have been both Kolossai and Kolassai , the former being probably the earlier.

The city was in Phrygia, in the valley of the Lycus, about ten or twelve miles beyond Laodicaea and Hierapolis. The region is volcanic, and the earthquakes common to large portions of Asia Minor are here peculiarly severe. The tributaries of the Lycus carried calcareous matter which formed everywhere deposits of travertine, said to be among the most remarkable formations of this character in the world. " Ancient monuments are buried, fertile lands overlaid, river-beds choked up, and streams diverted, fantastic grottos and cascades and arches of stone formed by this strange, capricious power, at once destructive and creative, working silently and relentlessly through long ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveler at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness" (Lightfoot).

The fertility of the region was nevertheless great. The fine sheep, and the chemical qualities of the streams which made the waters valuable for dyeing purposes, fostered a lively trade in dyed woolen goods. All the three cities were renowned for the brilliancy of their dyes.

Colossae stood at the junction of the Lycus with two other streams, on a highway between eastern and western Asia, and commanding the approaches to a pass in the Cadmus mountains. Both Herodotus and Xenophon speak of it as a prosperous and great city; but in Paul's time its glory had waned. Its site was at last completely lost, and was not identified until the present century. Its ruins are insignificant. Paul never visited either of the three cities. The church at Colossae was the least important of any to which Paul's epistles were addressed.

Vincent: Col 1:2 - To the saints

To the saints

A mode of address which characterizes Paul's later epistles. The word is to be taken as a noun, and not construed as an adjective with faithful brethren: to the holy and faithful brethren .

Vincent: Col 1:2 - And faithful brethren in Christ

And faithful brethren in Christ

Or believing brethren. Compare Eph 1:1. There is no singling out of the faithful brethren from among others who are less faithful.

Vincent: Col 1:2 - Our Father

Our Father

The only instance in which the name of the Father stands in the opening benediction of an epistle without the addition and Jesus Christ .

Vincent: Col 1:3 - And the Father

And the Father

Some of the best texts omit and . So Rev. The form with and is the more common. Compare Col 3:17.

Vincent: Col 1:3 - Praying always for you

Praying always for you

Rather connect always with we give thanks , and render we give thanks for you always , praying , or in our prayers . According to the Greek order, praying for you (as Rev. and A.V.), would make for you unduly emphatic.

Vincent: Col 1:5 - For the hope

For the hope ( διὰ τὴν ἐλπίδα )

The A.V. connects with we give thanks (Col 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Rom 1:8; 1Co 1:4; Eph 1:15. Better connect with what immediately precedes, love which ye have , and render as Rev., because of the hope , etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Rom 8:24. The motive is subordinate, but legitimate. " The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame" (Maclaren). Hope . See on 1Pe 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Tit 2:13; Gal 5:5; Heb 6:18; also Rom 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith , hope , and love is a favorite one with Paul. See 1Th 1:3; 1Co 13:13; Rom 5:1-5; Rom 12:6-12.

Vincent: Col 1:5 - Laid up

Laid up ( ἀποκειμένην )

Lit., laid away , as the pound in the napkin, Luk 19:20. With the derivative sense of reserved or awaiting , as the crown , 2Ti 4:8. In Heb 9:27, it is rendered appointed (unto men to die), where, however, the sense is the same: death awaits men as something laid up . Rev., in margin, laid up for . Compare treasure in heaven , Mat 6:20; Mat 19:21; Luk 12:34. " Deposited, reserved, put by in store out of the reach of all enemies and sorrows" (Bishop Wilson).

Vincent: Col 1:5 - Ye heard before

Ye heard before ( προηκούσατε )

Only here in the New Testament, not in Septuagint, and not frequent in classical Greek. It is variously explained as denoting either an undefined period in the past, or as contrasting the earlier Christian teaching with the later heresies, or as related to Paul's letter (before I wrote), or as related to the fulfillment of the hope (ye have had the hope pre -announced). It occurs several times in Herodotus in this last sense, as ii. 5, of one who has heard of Egypt without seeing it: v., 86, of the Aeginetans who had learned beforehand what the Athenians intended. Compare viii. 79; vi. 16. Xenophon uses it of a horse, which signifies by pricking up its ears what it hears beforehand . In the sense of mere priority of time without the idea of anticipation, Plato: " Hear me once more, though you have heard me say the same before" (" Laws," vii., 797). I incline to the more general reference, ye heard in the past. The sense of hearing before the fulfillment of the hope would seem rather to require the perfect tense, since the hope still remained unfulfilled.

Vincent: Col 1:5 - The word of the truth of the Gospel

The word of the truth of the Gospel

The truth is the contents of the word , and the Gospel defines the character of the truth.

Vincent: Col 1:6 - Which is come unto you

Which is come unto you ( τοῦ παρόντος εἰς ὑμᾶς )

Lit., which is present unto you . Has come and is present. Compare Luk 11:7, " are with me into bed."

Vincent: Col 1:6 - In all the world

In all the world

Hyperbolical. Compare Rom 1:8; 1Th 1:8; Act 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Col 1:23.

Vincent: Col 1:6 - And bringeth forth fruit

And bringeth forth fruit ( καὶ ἔστι καρποφορούμενον )

Lit., and is bearing fruit . The text varies. The best texts omit and . Some join ἔστι is with the previous clause, as it is in all the world , and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, " even as it is bearing fruit ." This would emphasize the continuous fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power . Compare the active voice in Col 1:10, and see Mar 4:28, " the earth bringeth forth fruit αὐτομάτη of herself , self-acting . For a similar use of the middle, see show , Eph 2:7; worketh , Gal 5:6.

Vincent: Col 1:6 - Increasing

Increasing ( αὐξανόμενην )

Not found in Tex. Rec., nor in A.V., but added in later and better texts, and in Rev. " Not like those plants which exhaust themselves in bearing fruit. The external growth keeps pace with the reproductive energy" (Lightfoot). " It makes wood as well" (Maclaren).

Vincent: Col 1:7 - Fellow-servant

Fellow-servant

Used by Paul only here and Col 4:7.

Vincent: Col 1:7 - Minister

Minister ( διάκονος )

See on Mat 20:26; see on Mar 9:35.

Vincent: Col 1:7 - For you

For you ( ὑπὲρ ὑμῶν )

Read ἡμῶν , us as Rev., on our behalf : as Paul's representative.

Vincent: Col 1:8 - Declared

Declared ( δηλώσας )

Or made manifest . See on 1Co 1:11.

Vincent: Col 1:8 - In the Spirit

In the Spirit

Connect with your love . Compare Gal 5:22.

Vincent: Col 1:9 - We also

We also

Marking the reciprocal feeling of Paul and Timothy with that of the Colossians.

Vincent: Col 1:9 - Pray - desire

Pray - desire ( προσευχόμενοι - αἰτούμενοι )

The words occur together in Mar 11:24. The former is general, the latter special. Rev. make request is better than desire . The A.V. renders indiscriminately ask and desire . Rev. alters desire to ask . Desire in the sense of ask occurs in Shakespeare and Spenser.

Vincent: Col 1:9 - Knowledge

Knowledge ( ἐπίγνωσιν )

See on Rom 3:20; see on Phm 1:6. Full knowledge. See Rom 1:21, Rom 1:28; 1Co 13:12, where Paul contrasts γινώσκειν to know γνῶσις knowledge , with ἐπιγινώσκειν to know fully , ἐπίγνωσις full knowledge . Here appropriate to the knowledge of God in Christ as the perfection of knowledge.

Vincent: Col 1:9 - Wisdom and spiritual understanding

Wisdom and spiritual understanding ( σοφίᾳ καὶ συνέσει πνευματικῇ )

Rev., better, applies spiritual to both - spiritual wisdom and understanding . The kindred adjectives σοφός wise and συνετός prudent , occur together, Mat 11:25; Luk 10:21. For σοφία wisdom , see on Rom 11:33, and on wise , Jam 3:13. For σύνεσις understanding , see on Mar 12:33, and see on prudent , Mat 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom , which apprehension is practically applied by φρόνησις prudence , see on Luk 1:17; see on Eph 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers.

Vincent: Col 1:10 - Walk worthy

Walk worthy ( περιπατῆσαι ἀξίως )

The phrase occurs Eph 4:1; 1Th 2:12. Rev. gives the correct adverbial rendering worthily .

Vincent: Col 1:10 - Unto all pleasing

Unto all pleasing ( εἰς πᾶσαν ἀρέσκειαν )

So as to please God in all ways. Compare 1Th 4:1, Ἁρέσκεια pleasing , only here in the New Testament. In classical Greek it has a bad sense, obsequiousness , cringing . Compare men-pleasers , Col 3:22.

Vincent: Col 1:10 - In the knowledge

In the knowledge ( εἰς τὴν ἐπίγνωσιν )

Lit. unto the knowledge. The best texts read τῇ ἐπιγνώσει " by the knowledge:" by means of.

Vincent: Col 1:11 - Strengthened

Strengthened ( δυναμούμενοι )

Only here in the New Testament, but found in Septuagint. The compound (ἐνδυναμόω to make strong ) is frequent in Paul, Rom 4:20; Eph 6:10; Phi 4:13; 1Ti 1:12.

Vincent: Col 1:11 - Power - might

Power - might ( δυνάμει - κράτος )

See on 2Pe 2:11; see on Joh 1:12.

Vincent: Col 1:11 - Glory

Glory

See on Rom 3:23.

Vincent: Col 1:11 - Patience - long-suffering

Patience - long-suffering ( ὑπομονὴν - μακροθυμίαν )

See on 2Pe 1:6; see on Jam 5:7.

Vincent: Col 1:11 - With joyfulness

With joyfulness

Compare Col 1:24; Jam 1:2, Jam 1:3; 1Pe 4:13. Some connect with giving thanks , Col 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving , which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Col 1:24) and of joyful suffering expressing itself in thanksgiving . Compare Rom 5:3.

Vincent: Col 1:12 - Made us meet

Made us meet ( ἱκανώσαντι )

See on 2Co 3:6.

Vincent: Col 1:12 - To be partakers of the inheritance

To be partakers of the inheritance ( εἰς τὴν μερίδα τοῦ κλήρου ).

Lit., for the portion of the lot ; that is, the portion which is the lot . Compare Act 8:21, where the two words are coordinated.

Vincent: Col 1:12 - In light

In light ( ἐν τῷ φωτί )

Connect with inheritance : the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See Joh 3:21; Joh 11:9; Joh 12:36; Eph 5:8; 1Th 5:5; 1Jo 1:7; 1Jo 2:10.

Vincent: Col 1:13 - Power

Power ( ἐξουσίας )

See on Mar 2:10.

Vincent: Col 1:13 - Translated

Translated ( μετέστησεν )

The word occurs five times in the New Testament: of putting out of the stewardship, Luk 16:4; of the removal of Saul from the kingdom, Act 13:22; of Paul turning away much people, Act 19:26; and of removing mountains, 1Co 13:2. A change of kingdoms is indicated.

Vincent: Col 1:13 - Kingdom

Kingdom

Hence God's kingdom is in the present, no less than in heaven. See on Luk 6:20.

Vincent: Col 1:13 - Of His dear Son

Of His dear Son ( τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ )

Lit., of the Son of His love . So Rev. The Son who is the object of His love, and to whom, therefore, the kingdom is given. See Psa 2:7, Psa 2:8; Heb 1:3-9. It is true that love is the essence of the Son as of the Father; also, that the Son's mission is the revelation of the Father's love; but, as Meyer correctly says, " the language refers to the exalted Christ who rules ."

Vincent: Col 1:14 - Redemption

Redemption ( ἀπολύτρωσιν )

See on Rom 3:24. Continuing the image of an enslaved and ransomed people. Omit through His blood .

Vincent: Col 1:14 - Forgiveness

Forgiveness ( ἄφεσιν )

See on remission , Rom 3:25; see on forgiven , Jam 5:15. Forgiveness defines redemption . Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians " into unity and redemption (ἀπολύτρωσιν ) and communion of powers." The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator.

In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Eph 1:20-23, and Phi 2:6-11.

Vincent: Col 1:15 - The image

The image ( εἰκών )

See on Rev 13:14. For the Logos (Word) underlying the passage, see on Joh 1:1. Image is more than likeness which may be superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God , Phi 2:6 (note), and the effulgence of the Father's glory , Heb 1:3. Also 1Jo 1:1.

Vincent: Col 1:15 - Of the invisible God

Of the invisible God ( τοῦ Θεοῦ τοῦ ἀοράτου )

Lit., of the God , the invisible . Thus is brought out the idea of manifestation which lies in image . See on Rev 13:14.

Vincent: Col 1:15 - The first born of every creature

The first born of every creature ( πρωτότοκος πασῆς κτίσεως )

Rev., the first-born of all creation . For first-born , see on Rev 1:5; for creation , see on 2Co 5:17. As image points to revelation , so first-born points to eternal preexistence . Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things , which is contradicted by the following words: in Him were all things created . The true sense is, born before the creation . Compare before all things , Col 1:17. This fact of priority implies sovereignty . He is exalted above all thrones, etc., and all things are unto (εἰς ) Him , as they are elsewhere declared to be unto God. Compare Psa 89:27; Heb 1:2.

Vincent: Col 1:16 - By him

By him ( ἐν αὐτῶ )

Rev., in Him . In is not instrumental but local ; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him , within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus " one body in Christ ," Rom 12:5; " fellow-workers in Jesus Christ ," Rom 16:3. Compare Rom 16:7, Rom 16:9, Rom 16:11; 1Co 1:30; 1Co 4:15, etc.

Vincent: Col 1:16 - All things

All things ( τὰ πάντα )

The article gives a collective sense - the all, the whole universe of things. Without the article it would be all things severally .

Vincent: Col 1:16 - Were created

Were created ( ἐκτίσθη )

See on Joh 1:3. The aorist tense, denoting a definite historical event.

Vincent: Col 1:16 - Visible - invisible

Visible - invisible

Not corresponding to earthly and heavenly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the souls of men.

Vincent: Col 1:16 - Thrones, dominions, principalities, powers

Thrones, dominions, principalities, powers ( θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι )

Compare Eph 1:21; Eph 3:10; Eph 6:12; 1Co 15:24; Rom 8:38; Col 2:10, Col 2:15; Tit 3:1. In Tit 3:1, they refer to earthly dignities, and these are probably included in 1Co 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities (ἀρχαὶ ) and powers (ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power (see Eph 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth , and not only in this world in the parallel passage, Eph 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Eph 3:10; Eph 6:12; Col 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Heb 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Rev 4:4, θρόνοι thrones , A.V. seats , and see note. Thrones here probably means the enthroned angels . Dominions or dominations , also Eph 1:21. Principalities or princedoms . In Rom 8:38, this occurs without powers which usually accompanies it.

Vincent: Col 1:16 - All things

All things ( τὰ πάντα )

Recapitulating. Collectively as before.

Vincent: Col 1:16 - Were created

Were created ( ἔκτισται )

Rev., correctly, have been created . The perfect tense instead of the aorist, as at the beginning of the verse. " The latter describes the definite, historical act of creation; the former the continuous and present relations of creation to the Creator" (Lightfoot). So Joh 1:3. " Without Him did not any thing come into being (ἐγένετο , aorist) which hath come into being" (and exists, γέγονεν , see note).

Vincent: Col 1:16 - By Him and for Him

By Him and for Him ( δι ' αὐτοῦ καὶ εἰς αὐτὸν )

Rev., better, through Him and unto Him . See on Rom 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1Co 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Rev 22:13; and Heb 2:10; " for whose sake (δι ' ὃν ) and through whose agency (δι ' οὗ ) are all things" Rev., " for whom and through whom." See also Eph 1:10, Eph 1:23; Eph 4:10; Phi 2:9-11; 1Co 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him.

Vincent: Col 1:17 - He is

He is ( αὐτὸς ἔστιν )

Both words are emphatic. Ἔστιν is, is used as in Joh 8:58 (see note), to express Christ's absolute existence. " He emphasizes the personality , is the preexistence " (Lightfoot). For similar emphasis on the pronoun, see Eph 2:14; Eph 4:10, Eph 4:11; 1Jo 2:2; Rev 19:15.

Vincent: Col 1:17 - Before all things

Before all things

In time.

Vincent: Col 1:17 - By Him

By Him ( ἐν αὐτῷ )

In Him as Col 1:16. So Rev.

Vincent: Col 1:17 - Consist

Consist ( συνέστηκεν )

Cohere , in mutual dependence. Compare Act 27:28; Heb 1:3. For other meanings of the verb, see on Rom 3:5. Christ not only creates, but maintains in continuous stability and productiveness. " He, the All-powerful, All-holy Word of the Father, spreads His power over all things everywhere, enlightening things seen and unseen, holding and binding all together in Himself. Nothing is left empty of His presence, but to all things and through all, severally and collectively, He is the giver and sustainer of life.... He, the Wisdom of God, holds the universe in tune together. He it is who, binding all with each, and ordering all things by His will and pleasure, produces the perfect unity of nature and the harmonious reign of law. While He abides unmoved forever with the Father, He yet moves all things by His own appointment according to the Father's will" (Athanasius).

Vincent: Col 1:18 - And He

And He

Emphatic. The same who is before all things and in whom all things consist.

Vincent: Col 1:18 - The head of the body, the Church

The head of the body, the Church

The Church is described as a body, Rom 12:4 sq.; 1 Corinthians 12:12-27; 1Co 10:17, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare Col 2:19; Eph 1:22, Eph 1:23; Eph 4:4, Eph 4:12, Eph 4:15, Eph 4:16; Eph 5:23, Eph 5:30.

Vincent: Col 1:18 - Who is the beginning

Who is the beginning ( ὅς ἐστιν ἀρχὴ )

Who is , equivalent to seeing He is . Beginning , with reference to the Church; not the beginning of the Church, but of the new life which subsists in the body - the Church.

Vincent: Col 1:18 - The first-born from the dead

The first-born from the dead ( πρωτότοκος ἐκ τῶν νεκρῶν )

Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1Co 15:20, 1Co 15:23, and Prince of life , Act 3:15 (note) See on Rev 1:5, where the phrase is slightly different, " first-born of the dead." He comes forth from among the dead as the first-born issues from the womb. Compare Act 2:4, " having loosed the pains of death," where the Greek is ὠδῖνας birth-throes . There is a parallelism between first-born of the creation and first-born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike; but the parallelism is not complete. " He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself created" (Dwight).

Vincent: Col 1:18 - In all things

In all things

The universe and the Church.

Vincent: Col 1:18 - Might have the preeminence

Might have the preeminence ( γένηται πρωτεύων )

Lit., might become being first . Πρωτεύω to be first only here in the New Testament. Γένηται become states a relation into which Christ came in the course of time: ἐστιν is (the first-born of all creation) states a relation of Christ's absolute being . He became head of the Church through His incarnation and passion, as He is head of the universe in virtue of His absolute and eternal being. Compare Phi 2:6, " being (ὑπάρχων ) in the form of God - was made (γενόμενος ) obedient unto death." This sense is lost in the rendering might have the preeminence .

Vincent: Col 1:19 - It pleased the Father that in Him should all fullness dwell

It pleased the Father that in Him should all fullness dwell ( ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι )

Εὐδοκέω to think it good , to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Mat 3:17; Luk 12:32; 1Co 1:21. The subject of was well pleased , God , is omitted as in Jam 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him , etc. Rev., it was the good pleasure of the Father . Fullness , Rev, correctly, the fullness. See on Rom 11:12; see on Joh 1:16. The word must be taken in its passive sense - that with which a thing is filled , not that which fills . The fullness denotes the sum-total of the divine powers and attributes . In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Col 1:13); 2. Essential being of the Son (Col 1:15); 3. The Son as Creator (Col 1:16); 4. The Church, with Christ as its head (Col 1:18). Compare 2Co 5:19; Eph 1:19, Eph 1:20, Eph 1:23. Paul does not add of the Godhead to the fullness , as in Col 2:9 since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers.

Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God , first-born of all creation , Creator , the eternally preexistent , the Head of the Church , the victor over death , first in all things . On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Col 1:20-22).

There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. " From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light" (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him.

Vincent: Col 1:19 - Dwell

Dwell ( κατοικῆσαι )

Permanently. See on Luk 11:26. Compare the Septuagint usage of κατοικεῖν permanent dwelling, and παροικεῖν transient sojourning . Thus Gen 37:1, " Jacob dwelt (permanently, κατῴκει ) in the land where his father sojourned (παρῷκησεν A.V., was a stranger ). Perhaps in contrast with the partial and transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, Eph 2:22 (κατοικητήριον τοῦ Θεοῦ habitation of God ); of the Son, Eph 3:17; and of the Spirit, Jam 4:5.

Vincent: Col 1:20 - Having made peace

Having made peace ( εἰρηνοποιήσας )

Only here in the New Testament. Having concluded peace; see on Joh 3:21. The participle is parallel with to reconcile , and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemaker , only in Mat 5:9. The phrase making peace , in which the two factors of this verb appear separately, occurs only Eph 2:15.

Vincent: Col 1:20 - To reconcile

To reconcile ( ἀποκαταλλάξαι )

Only here, Col 1:21, and Eph 2:16. The connection is: it was the good pleasure of the Father (Col 1:19) to reconcile . The compounded preposition ἀπό gives the force of back , hinting at restoration to a primal unity. So, in Eph 2:12-16, it occurs as in Col 1:21, in connection with ἀπηλλοτριωμένοι alienated , as if they had not always been strangers. See on Eph 2:12. Others explain to reconcile wholly . For the verb καταλλάσσω to reconcile , see on Rom 5:10.

Vincent: Col 1:20 - All things

All things ( τὰ πάντα )

Must be taken in the same sense as in Col 1:16, Col 1:17, Col 1:18, the whole universe , material and spiritual. The arrangement of clauses adopted by Rev. is simpler.

Vincent: Col 1:21 - Enemies

Enemies

To God, in the active sense.

Vincent: Col 1:21 - Mind

Mind ( διανοίᾳ )

See on imagination , Luk 1:51. The spiritual seat of enmity.

Vincent: Col 1:21 - By wicked works

By wicked works ( ἐν τοῖς ἔγροις τοῖς πονηροῖς )

Rev., better, in your evil works . In the performance of - the sphere in which, outwardly, their alienation had exhibited itself.

Vincent: Col 1:22 - Body of His flesh

Body of His flesh

Which consisted of flesh; without which there could have been no death (see next clause).

Vincent: Col 1:22 - To present

To present ( παραστῆσαι )

Purpose of the reconciliation. Compare Rom 8:30. See on shewed himself , Act 1:3. Compare Rom 12:1, where it is used of presenting a sacrifice.

Vincent: Col 1:22 - Holy, unblamable, unreprovable

Holy, unblamable, unreprovable ( ἁγίους, ἀμώμους, ἀνεγκλήτους )

Holy , see on saints , Act 26:10; see on Rev 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable , Rev. much better, without blemish . Compare Eph 1:4; Eph 5:27; and see on 1Pe 1:19, and see on blemishes , 2Pe 2:13. Unreprovable , not only actually free from blemish, but from the charge of it. See on 1Co 1:8, and compare 1Ti 6:14.

Vincent: Col 1:22 - In His sight

In His sight ( κατεώπιον αὐοτῦ )

Rev., before Him . Him refers to God , not Christ . Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον before , in the latter sense, as is unquestionably the case in Eph 1:4. The simple ἐνώπιον before , is used in the former sense, Luk 12:9. Ἔμπροσθεν before , occurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Col 1:20-22. Compare 1Th 3:13, and Eph 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Rev 21:9 sqq. This view is further warranted by the following words, if ye continue , etc., the final presentation being dependent on steadfastness.

Vincent: Col 1:23 - Continue in the faith

Continue in the faith ( ἐπιμένετε τῇ πίστει )

The verb means to stay at or with (ἐπί ). So Phi 1:24, to abide by the flesh . See on Rom 6:1. The faith is not the gospel system (see on Act 6:7), but the Colossians' faith in Christ. Your faith would be better.

Vincent: Col 1:23 - Grounded and settled

Grounded and settled ( τεθελεωμένοι καὶ ἑδραῖοι )

For grounded , see on settle , 1Pe 5:10; compare Luk 6:48, Luk 6:49; Eph 3:17. Settled , from ἕδρα a seat . Rev., steadfast . See 1Co 7:37; 1Co 15:58, the only other passages where it occurs. Compare ἑδραίωμα ground , 1Ti 3:15. Bengel says: " The former is metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which believers themselves possess."

Vincent: Col 1:23 - Moved away

Moved away ( μετακινούμενοι )

The present participle signifying continual shifting. Compare 1Co 15:58.

Vincent: Col 1:23 - To every creature

To every creature ( ἐν πάσῃ κτίσει )

Rev, correctly, in all creation . See on 2Co 5:17, and compare Col 1:15.

Vincent: Col 1:24 - Who now

Who now

Omit who . Now is temporal: in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it.

Vincent: Col 1:24 - In my sufferings

In my sufferings

Not as our idiom, rejoice in , as rejoice in the Lord , but in the midst of ; while enduring .

Vincent: Col 1:24 - Fill up

Fill up ( ἀνταναπληρῶ )

Only here in the New Testament. Lit., fill up in turn . Rev., on my part (ἀντί ) Ἁναπληρόω to fill up occurs 1Co 14:16; 1Co 16:17; Gal 6:2, and elsewhere. The double compound προσαναπληρόω to fill up by adding , 2Co 9:12 (note); 2Co 11:9. Ἁντί on my part offsets Christ in the next clause. Lightfoot explains well: " It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents," and not merely the correspondence of the supply with the deficiency.

Vincent: Col 1:24 - That which is lacking of the afflictions of Christ

That which is lacking of the afflictions of Christ ( τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ )

Lacking , lit., behind . Used with different compounds of πληρόω to fill , 1Co 16:17; 2Co 9:12; 2Co 11:9; Phi 2:30. Of the afflictions of Christ . The afflictions which Christ endured; which belonged to Him: not Paul's afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie).

These afflictions do not include Christ's vicarious sufferings , which are never denoted by θλίψεις tribulations . That which is lacking of the afflictions of Christ signifies that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out Christ's work. Compare 2Co 1:5, 2Co 1:7; Phi 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence the present tense, I am filling up , denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and shall have come up " out of great tribulation" to sit at the marriage-supper of the Lamb.

Vincent: Col 1:24 - In my flesh

In my flesh

Connect with fill up .

Vincent: Col 1:24 - For His body's sake, which is the Church

For His body's sake, which is the Church

Σάρξ flesh is never used of a metaphorical organism like the Church, but σῶμα body . See on flesh , Rom 7:5, sec. 3. In Col 1:22, flesh was used with body in order to define the reference of body to the fleshly human organism of Christ. Compare Joh 1:14. Here σῶμα body only, defined by Church .

Vincent: Col 1:25 - The dispensation

The dispensation ( οἰκονομίαν )

From οἶκος house and νέμω to dispense or manage . Hence οἰκονόμος a house-steward . Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1Co 9:17, and compare Luk 16:2-4; 1Co 4:1; Tit 1:7; 1Pe 4:10. In Eph 3:2, the word is used of the divine arrangement or economy committed to Paul. In Eph 1:10 of the divine government or regulation of the world.

Vincent: Col 1:25 - For you

For you ( εἰς ὑμᾶς )

Rev., more strictly, to youward . Connect with was given . The stewardship was assigned to me with you as its object. Compare Eph 3:2; Rom 15:16.

Vincent: Col 1:25 - To fulfill

To fulfill ( πληρῶσαι )

Fully discharge my office, so that the divine intent shall be fully carried out in the preaching of the Gospel to the Gentiles no less than to the Jews. Compare fully preached , Rom 15:19.

Vincent: Col 1:26 - The mystery

The mystery

See on Rom 11:25. The kindred word μεμύημαι I have been initiated (A.V., instructed ) occurs Phi 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as " fellow-initiates (συμμύσται ), or students of the mysteries , with Paul" (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge . So, " to know the mysteries," Mat 13:11; " revelation of the mystery," Rom 16:25; made known , Eph 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Rom 16:25, Rom 16:26.

Vincent: Col 1:26 - From ages - generations

From ages - generations ( ἀπὸ - αἰώνων - γενεῶν )

The unit and the factors: the aeon or age being made up of generations . Compare Eph 3:21, where the literal translation is unto all the generations of the age of the ages . The preposition ἀπὸ from , differs from πρό before (1Co 2:7), as marking the point from which concealment could properly begin. Before the beginning of the ages of the world the counsel of God was ordained , but not concealed , because there were no human beings from whom to conceal it. The concealment began from the beginning of the world, with the entrance of subjects to whom it could be a fact.

Vincent: Col 1:27 - Would make known

Would make known ( ἠθέλησεν γνωρίσαι )

Lit., willed to make known . Rev., was pleased . Hence the apostles who were called to make known the Gospel were such by the will of God (Col 1:1).

Vincent: Col 1:27 - Riches

Riches

See on Rom 2:4.

Vincent: Col 1:27 - Of the glory of this mystery among the Gentiles

Of the glory of this mystery among the Gentiles

The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Col 1:12; compare Rom 8:18, Rom 8:21; 2Co 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare " the same Lord is rich unto all," Rom 10:12; and beggarly elements , Gal 4:9.

Vincent: Col 1:27 - Which is Christ in you

Which is Christ in you

The readings differ. Some read ὅς , masculine, which , referring to the riches : others ὃ , neuter, which , referring to mystery . The latter corresponds with Col 2:2, the mystery of God , Christ , etc. In either case the defining words are Christ in you , i.e., in the Gentiles ; either as constituting the richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords with among the Gentiles , the former with dwell in your hearts , Eph 3:17. Compare Rom 8:10; 2Co 13:5; Gal 4:19.

Vincent: Col 1:27 - The hope of glory

The hope of glory ( ἡ ἐλπὶς τῆς δόξης )

Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope , to be realized when Christ should appear " the second time unto salvation" (Heb 9:28). Compare 1Ti 1:1. Glory refers to the glory of the mystery ; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Rom 8:18; 2Co 4:17; 1Pe 1:7

Vincent: Col 1:28 - Warning

Warning ( νουθετοῦντες )

Rev., admonishing . See on Act 20:31. Compare νουθεσίᾳ admonition , Eph 6:4.

Vincent: Col 1:28 - Every

Every

Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic repetitions of all or every , compare 1Co 10:1, 1Co 10:2; 1Co 12:13; Rom 9:6, Rom 9:7; Rom 11:32, etc.

Vincent: Col 1:28 - In all wisdom

In all wisdom ( ἐν πάσῃ σοφίᾳ )

In every form of wisdom. Thus opposed to the idea of esoteric and exoteric wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Col 2:2, Col 2:3.

Vincent: Col 1:28 - Perfect

Perfect

Compare 1Co 2:6, 1Co 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesses , which designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2Pe 1:16. From this point of view Bishop Lightfoot appropriately says: " The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fully initiated , for he has been admitted as ἐπόπτης eye-witness of its most profound, most awful secrets."

Vincent: Col 1:29 - I labor

I labor ( κοπιῶ )

Unto weariness. See on Luk 5:5. The connection with the following ἀγωνιζόμενος contending in the arena , seems to show that I labor has the special sense of labor in preparing for the contest . The same combination occurs 1Ti 4:10, where the correct reading is ἀγωνιζόμεθα we strive for ὀνειδιζόμεθα we suffer reproach ; and there is a similar combination, Phi 2:16, run and labor . So Ignatius, Epistle to Polycarp, 6: " Labor ye one with another (συγκοπιᾶτε ); strive together (συναθλεῖτε , see Phi 1:27); run together , suffer together , go to rest together , arise together " (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: " Who have labored (κοπιάσαντες ) much, and contended (ἀγωνισάμενοι ) honorably" (ii. 7). See on 1Co 9:24-27.

Vincent: Col 1:29 - Striving

Striving ( ἀγωνιζόμενος )

From ἀγών originally an assembly , a place of assembly , especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός of horses ; γυμνικός gymnastic ; μουσικός of music ; χάλκεος , where the prize is a brazen shield , etc. Generally, any struggle or trial . Hence the verb means to enter a contest , to contend , to struggle . The metaphor is a favorite one with Paul, and, with the exception of three instances (Luk 13:24; Joh 18:36; Heb 12:1), the words ἀγών contest and ἀγωνίζομαι to contend are found only in his writings. See 1Ti 6:12; 2Ti 4:7; 1Co 9:25 (note); 1Th 2:2.

Vincent: Col 1:29 - Working

Working ( ἐνέργειαν )

From ἐνεργής ἐν in , ἔργον work ; lit. being in or at work . See on 1Co 16:9. Ἐνέργεια is the state of being at work ; energy , efficiency . Used only of superhuman energy, good or evil.

Vincent: Col 1:29 - Which worketh

Which worketh ( τὴν ἐνεργουμένην )

Kindred with the preceding. See on Jam 5:16.

Wesley: Col 1:2 - The saints

This word expresses their union with God.

Wesley: Col 1:2 - And brethren

This, their union with their fellow - Christians.

Wesley: Col 1:3 - We give thanks

There is a near resemblance between this epistle, and those to the Ephesians and Philippians.

Wesley: Col 1:5 - Ye heard before

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

Wesley: Col 1:6 - It bringeth forth fruit in all the world

That is, in every place where it is preached.

Wesley: Col 1:6 - Ye knew the grace of God in truth

Truly experienced the gracious power of God.

Wesley: Col 1:7 - The fellowservant

Of Paul and Timotheus.

Wesley: Col 1:8 - Your love in the Spirit

Your love wrought in you by the Spirit.

Wesley: Col 1:9 - We pray for you

This was mentioned in general, Col 1:3, but now more particularly.

Wesley: Col 1:9 - That ye may be filled with the knowledge of his will

Of his revealed will.

Wesley: Col 1:9 - In all wisdom

With all the wisdom from above.

Wesley: Col 1:9 - And spiritual understanding

To discern by that light whatever agrees with, or differs from, his will.

Wesley: Col 1:10 - 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.

Wesley: Col 1:11 - 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.

Wesley: Col 1:12

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

Wesley: Col 1:13

Power detains reluctant captives, a kingdom cherishes willing subjects.

Wesley: Col 1:13 - His beloved Son

This is treated of in Col 1:15 and following verses.

Wesley: Col 1:14 - In whom we have redemption

This is treated of from the middle of Col 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.

Wesley: Col 1:15 - 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.

Wesley: Col 1:15 - 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.

Wesley: Col 1:15 - The first begotten of every creature

That is, begotten before every creature; subsisting before all worlds, before all time, from all eternity.

Wesley: Col 1:16 - 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.

Wesley: Col 1:16 - Him

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

Wesley: Col 1:16 - Were created all things that are in heaven

And heaven itself. But the inhabitants are named, because more noble than the house.

Wesley: Col 1:16 - 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.

Wesley: Col 1:17 - And he is before all things

It is not said, he was: he is from everlasting to everlasting.

Wesley: Col 1:17 - 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?

Wesley: Col 1:18 - And

From the whole he now descends to the most eminent part, the church.

Wesley: Col 1:18 - 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.

Wesley: Col 1:18 - Who is

The repetition of the expression Col 1:15 points out the entrance on a new paragraph.

Wesley: Col 1:18 - The beginning

Absolutely, the Eternal.

Wesley: Col 1:18 - The first begotten from the dead

From whose resurrection flows all the life, spiritual and eternal, of all his brethren.

Wesley: Col 1:18 - That in all things

Whether of nature or grace.

Wesley: Col 1:18 - He might have the pre

eminence - Who can sound this depth?

Wesley: Col 1:19 - For it pleased the Father that all fulness

All the fulness of God.

Wesley: Col 1:19 - Should dwell in him

Constantly, as in a temple; and always ready for our approach to him.

Wesley: Col 1:20 - Through the blood of the cross

The blood shed thereon.

Wesley: Col 1:20 - Whether things on earth

Here the enmity began: therefore this is mentioned first.

Wesley: Col 1:20 - Or things in heaven

Those who are now in paradise; the saints who died before Christ came.

Wesley: Col 1:21 - And you that were alienated, and enemies

Actual alienation of affection makes habitual enmity.

Wesley: Col 1:21 - In your mind

Both your understanding and your affections.

Wesley: Col 1:21 - By wicked works

Which continually feed and increase inward alienation from, and enmity to, God.

Wesley: Col 1:21 - He hath now reconciled

From the moment ye believed.

Wesley: Col 1:22 - By the body of his flesh

So distinguished from his body, the church. The body here denotes his entire manhood.

Wesley: Col 1:22 - Through death

Whereby he purchased the reconciliation which we receive by faith.

Wesley: Col 1:22 - To present you

The very end of that reconciliation.

Wesley: Col 1:22 - Holy

Toward God.

Wesley: Col 1:22 - Spotless

In yourselves.

Wesley: Col 1:22 - Unreprovable

As to your neighbour.

Wesley: Col 1:23 - If ye continue in the faith

Otherwise, ye will lose all the blessings which ye have already begun to enjoy.

Wesley: Col 1:23 - And be not removed from the hope of the gospel

The glorious hope of perfect love.

Wesley: Col 1:23 - Which is preached

Is already begun to be preached to every creature under heaven.

Wesley: Col 1:24 - Now I rejoice in my sufferings for you, and fill up

That is, whereby I fill up.

Wesley: Col 1:24 - 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, 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. 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.

Wesley: Col 1:25 - According to the dispensation of God which is given me

Or, the stewardship with which I am intrusted.

Wesley: Col 1:26 - 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.

Wesley: Col 1:27 - Christ dwelling and reigning in you, The hope of glory

The ground of your hope.

Wesley: Col 1:28

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

JFB: Col 1:1 - by the will of God

Greek, "through," &c. (compare Note, see on 1Co 1:1).

JFB: Col 1:1 - Timothy

(Compare Notes, see on 2Co 1:1 and Phi 1:1). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Col 2:1); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Phm 1:2), who when converted brought the Gospel to their native city.

JFB: Col 1:2 - Colosse

Written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL].

JFB: Col 1:2 - and the Lord Jesus Christ

Supported by some oldest manuscripts omitted by others of equal antiquity.

JFB: Col 1:3

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).

JFB: Col 1:3 - We

I and Timothy.

JFB: Col 1:3 - and the Father

So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Eph 1:3.

JFB: Col 1:3 - praying always for you

With thanksgiving (Phi 4:6). See Col 1:4.

JFB: Col 1:4 - Since we heard

Literally, "Having heard." The language implies that he had only heard of, and not seen, them (Col 2:1). Compare Rom 1:8, where like language is used of a Church which he had not at the time visited.

JFB: Col 1:4 - love . . . to all

The absent, as well as those present [BENGEL].

JFB: Col 1:5 - 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].

JFB: Col 1:5 - 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."

JFB: Col 1:5 - in heaven

Greek, "in the heavens."

JFB: Col 1:5 - whereof ye heard before

Namely, at the time when it was preached to you.

JFB: Col 1:5 - 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.

JFB: Col 1:6 - 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.

JFB: Col 1:6 - 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 (Mat 13:38; Mat 24:14; Mat 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.

JFB: Col 1:6 - heard of it

Rather, "heard it."

JFB: Col 1:6 - and knew

Rather, "came to know"; became fully experimentally acquainted with.

JFB: Col 1:6 - the grace of God in truth

That is, in its truth, and with true knowledge [ALFORD].

JFB: Col 1:7 - 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.

JFB: Col 1:7 - of

"from Epaphras."

JFB: Col 1:7 - dear

Greek, "beloved."

JFB: Col 1:7 - fellow servant

Namely, of Christ. In Phm 1:23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Col 4:10, as to MEYER'S conjecture).

JFB: Col 1:7 - 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.

JFB: Col 1:8 - your love

(Col 1:4); "to all the saints."

JFB: Col 1:8 - in the Spirit

The sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Rom 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 (Gal 5:22).

JFB: Col 1:9 - we also

On our part.

JFB: Col 1:9 - heard it

(Col 1:4).

JFB: Col 1:9 - 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.

JFB: Col 1:9 - to desire

"to make request."

JFB: Col 1:9 - might be filled

Rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, Col 4:17).

JFB: Col 1:9 - knowledge

Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6).

JFB: Col 1:9 - 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; Col 3:10, Col 3:13; Col 4:5-6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.

JFB: Col 1:9 - wisdom

Often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, Col 2:23; compare Eph 1:8).

JFB: Col 1:9 - 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."

JFB: Col 1:10

Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.

JFB: Col 1:10 - worthy of the Lord

(Eph 4:1).

JFB: Col 1:10 - unto

So as in every way to be well-pleasing to God.

JFB: Col 1:10 - pleasing

Literally, "desire of pleasing."

JFB: Col 1:10 - 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.

JFB: Col 1:11

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

JFB: Col 1:11 - according to his glorious power

Rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Eph 1:19; Eph 6:10; as its exuberant 'riches,' in Eph 3:16) of His glory." His power is inseparable from His glory (Rom 6:4).

JFB: Col 1:11 - 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.

JFB: Col 1:11 - long-suffering

Towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [CHRYSOSTOM].

JFB: Col 1:11 - with joyfulness

Joyful endurance (Act 16:25; Rom 5:3, Rom 5:11).

JFB: Col 1:12

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."

JFB: Col 1:12 - unto the Father

Of Jesus Christ, and so our Father by adoption (Gal 3:26; Gal 4:4-6).

JFB: Col 1:12 - 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; Jud 1:1, "sanctified by God the Father"; 1Co 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.

JFB: Col 1:12 - to be partakers, &c.

Greek, "for the (or 'our') portion of the inheritance (Act 20:32; Act 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).

JFB: Col 1:13 - from

Greek, "out of the power," out of the sphere in which his power is exercised.

JFB: Col 1:13 - darkness

Blindness, hatred, misery [BENGEL].

JFB: Col 1:13 - 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; Eph 6:12). But the term "kingdom" is rarely applied to his usurped rule (Mat 12:26); it is generally restricted to the kingdom of God.

JFB: Col 1:13 - 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.

JFB: Col 1:14

(Eph 1:7.)

JFB: Col 1:14 - redemption

Rather as Greek, "our redemption."

JFB: Col 1:14 - through his blood

Omitted in the oldest manuscripts; probably inserted from Eph 1:7.

JFB: Col 1:14 - sins

Translate as Greek, "our sins." The more general term: for which Eph 1:7, Greek, has, "our transgressions," the more special term.

JFB: Col 1:15

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.

JFB: Col 1:15 - image

Exact likeness and perfect Representative. Adam was made "in the image of God" (Gen 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; Joh 14:9; 2Co 4:4; 1Ti 3:16; Heb 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Joh 1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is."

JFB: Col 1:15 - 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 (Psa 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."

JFB: Col 1:16 - 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.

JFB: Col 1:16 - by him

Rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Gen 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].

JFB: Col 1:16 - 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; Neh 9:6; Rev 10:6).

JFB: Col 1:16 - invisible

The world of spirits.

JFB: Col 1:16 - thrones, or dominions

Lordships: the thrones are the greater of the two.

JFB: Col 1:16 - 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 (Psa 68:17). The existence of various orders of angels is established by this passage.

JFB: Col 1:16 - all things

Greek, "the whole universe of things."

JFB: Col 1:16 - 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.

JFB: Col 1:16 - by him

As the instrumental Agent (Joh 1:3).

JFB: Col 1:16 - for him

As the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him . . . and He is," and "By Him all things . . . and He is."

JFB: Col 1:17

(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).

JFB: Col 1:17 - by him

Greek, "IN Him" (as the conditional element of existence, Col 1:16) [ALFORD].

JFB: Col 1:17 - 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; Rev 22:13). Compare as to GOD, Rom 11:36 : similar language; therefore Christ must be God.

JFB: Col 1:18

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

JFB: Col 1:18 - 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, Col 2:18).

JFB: Col 1:18 - 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.

JFB: Col 1:18 - 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.

JFB: Col 1:18 - the beginning

Namely, of the new creation, as of the old (Pro 8:22; Joh 1:1; compare Rev 1:8): the beginning of the Church of the first-born (Heb 12:23), as being Himself the "first-born from the dead" (Act 26:23; 1Co 15:20, 1Co 15:23). 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 (Mat 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, Rom 8:21-22) (Mat 19:28; Act 13:33; Rev 1:5). Sonship and resurrection are similarly connected (Luk 20:36; Rom 1:4; Rom 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; Rom 6:5; Phi 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.

JFB: Col 1:18 - that in all things

He resumes the "all things" (Col 1:20).

JFB: Col 1:18 - 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" (Psa 89:27; Joh 3:13).

JFB: Col 1:19

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

JFB: Col 1:19 - in him

That is, in the Son (Mat 3:17).

JFB: Col 1:19 - 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; Joh 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.

JFB: Col 1:19 - 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.

JFB: Col 1:20

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 Rom 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 Mat 5:23-24.

JFB: Col 1:20 - by him

"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.

JFB: Col 1:20 - things in earth . . . in heaven

Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jud 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 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. Luk 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 (Luk 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; Rev 12:10); hence he was in heaven till the ban on man was broken (compare Luk 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 (Rev 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].

JFB: Col 1:21

The Colossians are included in this general reconciliation (compare Eph 2:1, Eph 2:12).

JFB: Col 1:21 - sometime

"once."

JFB: Col 1:21 - 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 Rom 5:10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [BENGEL].

JFB: Col 1:21 - in your mind

Greek, "in your understanding" or "thought" (Eph 2:3; Eph 4:18).

JFB: Col 1:21 - by wicked works

Rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).

JFB: Col 1:21 - 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).

JFB: Col 1:22 - 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.

JFB: Col 1:22 - 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).

JFB: Col 1:22 - to present you

(Eph 5:27). The end of His reconciling atonement by death.

JFB: Col 1:22 - holy

Positively; and in relation to God.

JFB: Col 1:22 - 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; Eph 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; Jud 1:1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.

JFB: Col 1:22 - in his sight

In God's sight, at Christ's appearing.

JFB: Col 1:23 - If

"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22).

JFB: Col 1:23 - grounded

Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Luk 6:48-49).

JFB: Col 1:23 - settled

"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (1Pe 5:10). 1Co 15:58 has the same Greek.

JFB: Col 1:23 - not moved away

By the false teachers.

JFB: Col 1:23 - the hope of the gospel

(Eph 1:18).

JFB: Col 1:23 - 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 (Mar 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 (Mat 24:14). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. PLINY, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."

JFB: Col 1:23 - 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.

JFB: Col 1:24 - 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).

JFB: Col 1:24 - 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).

JFB: Col 1:24 - 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 (Psa 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.

JFB: Col 1:25 - am

Greek, "I was made a minister": resuming Col 1:23, "whereof I Paul was made a minister."

JFB: Col 1:25 - 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 (Luk 12:42; 1Co 4:1-2; 1Co 9:17; Eph 3:2).

JFB: Col 1:25 - which is given

Greek, "which was given."

JFB: Col 1:25 - for you

With a view to you, Gentiles (Col 1:27; Rom 15:16).

JFB: Col 1:25 - to fulfil

To bring it fully to all: the end of his stewardship: "fully preached" (Rom 15:19). "The fulness of Christ (Col 1:19), and of the times (Eph 1:10) required him so to do" [BENGEL].

JFB: Col 1:26 - 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).

JFB: Col 1:26 - 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."

JFB: Col 1:26 - made manifest to his saints

To His apostles and prophets primarily (Eph 3:5), and through them to all His saints.

JFB: Col 1:27 - 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.

JFB: Col 1:27 - what

How full and inexhaustible!

JFB: Col 1:27 - 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; Rom 5:2; Rom 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; Gal 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.

JFB: Col 1:28 - preach

Rather as Greek, "announce" or "proclaim."

JFB: Col 1:28 - 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.

JFB: Col 1:28 - every . . . every man

Without distinction of Jew or Gentile, great or small (Rom 10:12-13).

JFB: Col 1:28 - 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; 1Co 12:8; Eph 1:17).

JFB: Col 1:28 - present

(See on Col 1:22); at Christ's coming.

JFB: Col 1:28 - 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.

JFB: Col 1:28 - 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.

JFB: Col 1:29 - Whereunto

Namely, "to present every man perfect in Christ."

JFB: Col 1:29 - I also labour

Rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.

JFB: Col 1:29 - striving

In "conflict" (Col 2:1) of spirit (compare Rom 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 (Luk 22:44): so "strive" (the same Greek word, "agonize"), Luk 13:24. So Jacob "wrestled" in prayer (Gen 32:24-29). Compare "contention," Greek, "agony," or "striving earnestness," 1Th 2:2.

JFB: Col 1:29 - 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; Phi 4:13).

JFB: Col 1:29 - mightily

Literally, "in power."

Clarke: Col 1:1 - Paul, an apostle - by the will of God

Paul, an apostle - by the will of God - As the word αποστολος, 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

Clarke: Col 1:1 - And Timotheus

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.

Clarke: Col 1:2 - To the saints

To the saints - Those who professed Christianity. See the note on Eph 1:1

Clarke: Col 1:2 - Which are at Colosse

Which are at Colosse - Instead of εν Κολοσσαις, 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 εν Κολασσαις 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

Clarke: Col 1:2 - Grace be unto you

Grace be unto you - See on Rom 1:7 (note)

Clarke: Col 1:2 - And the Lord Jesus Christ

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.

Clarke: Col 1:3 - We give thanks to God

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 Eph 1:15, Eph 1:16 (note).

Clarke: Col 1:4 - Since we heard of your faith

Since we heard of your faith - This is very similar to Eph 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.

Clarke: Col 1:6 - Which is come unto you

Which is come unto you - The doctrine of the Gospel is represented as a traveler, 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

Clarke: Col 1:6 - As it is in all the world

As it is in all the world - So rapid is this traveler 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 traveler 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 labor 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 honor 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

Clarke: Col 1:6 - And bringeth forth fruit

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 καρποφορουμενον, bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen’ s Arabic, the Coptic, Sahidic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add και αυξανομενον, 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

Clarke: Col 1:6 - The grace of God in truth

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.

Clarke: Col 1:7 - As ye also learned of Epaphras - who is for you

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 Col 4:12 : Epaphras, who is one of you, ὁ εξ ὑμων· 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.

Clarke: Col 1:8 - Your love in the Spirit

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.

Clarke: Col 1:9 - For this cause

For this cause - See on Eph 1:15-16 (note), where the same sentiment occurs

Clarke: Col 1:9 - That ye might be filled

That ye might be filled - Nothing could satisfy the apostle, either for himself or his hearers, but the fullness 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 splendor, 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.

Clarke: Col 1:10 - That ye might walk worthy of the Lord

That ye might walk worthy of the Lord - Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See the notes on Eph 4:1; and on Phi 1:27 (note)

Clarke: Col 1:10 - Unto all pleasing

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

Clarke: Col 1:10 - Being fruitful in every good work

Being fruitful in every good work - See on Col 1:6 (note). 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.

Clarke: Col 1:11 - Strengthened with all might

Strengthened with all might - That they might be able to walk worthy of the Lord, bring forth fruit, etc. See the notes on Eph 3:13, etc

Clarke: Col 1:11 - According to his glorious power

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

Clarke: Col 1:11 - Unto all patience

Unto all patience - Relieving, hoping, and enduring all things

Clarke: Col 1:11 - With joyfulness

With joyfulness - Feeling the continual testimony that ye please God, which will be a spring of perpetual comfort. See the notes on Eph 4:2.

Clarke: Col 1:12 - Giving thanks unto the Father

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

Clarke: Col 1:12 - Which hath made us meet

Which hath made us meet - Ἱκανωσαντι· Who has qualified us to be partakers, etc. Instead of ἱκανωσαντι, some MSS. and versions have καλεσαντι, called; and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers

Clarke: Col 1:12 - Of the inheritance

Of the inheritance - Εις την μεριδα του κληρου . A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληρος was the lot or inheritance belonging to the tribe; the μερις 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

Clarke: Col 1:12 - Of the saints in light

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 honor 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.

Clarke: Col 1:13 - Delivered us from the power of darkness

Delivered us from the power of darkness - Darkness is here personified, and is represented as having εξουσια, 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

Clarke: Col 1:13 - Translated us into the kingdom, etc

Translated us into the kingdom, etc - 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, Υἱου της αγαπης αὑτου, 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.

Clarke: Col 1:14 - In whom we have redemption

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, δια του αἱματος αυτου, Through his blood, is omitted by ABCDEFG, and by most others of weight and importance; by the Syriac, Arabic of Erpen, Coptic, Ethiopic, 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 Eph 1:7, where there is no various reading in any of the MSS., versions, or fathers

Clarke: Col 1:14 - The forgiveness of sins

The forgiveness of sins - Αφεσιν των ἁμαρτιων· The taking away of sins; all the power, guilt, and infection of sin. All sin of every kind, with all its influence and consequences.

Clarke: Col 1:15 - Who is the image of the invisible God

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 splendor 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 fullness of the Godhead bodily, which dwelt in him

Clarke: Col 1:15 - The first-born of every creature

The first-born of every creature - I suppose this phrase to mean the same as that, Phi 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. As the Jews term Jehovah בכורו של עולם 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 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.

Clarke: Col 1:16-17 - For by him were all things created, etc

For by him were all things created, etc - These two verses contain parts of the same subject. I shall endeavor 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.

Clarke: Col 1:18 - He is the head of the body

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 fullness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received

Clarke: Col 1:18 - The beginning, the first-born from the dead

The beginning, the first-born from the dead - In 1Co 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 αρχη, chief, head, or first, answers in this verse to the απαρχη, or first-fruits, 1Co 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

Clarke: Col 1:18 - That in all - he might have the pre-eminence

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?

Clarke: Col 1:19 - For it pleased the Father that in him should all fullness dwell

For it pleased the Father that in him should all fullness 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 fullness 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 πληρωμα, or fullness, must refer here to the Divine nature dwelling in the man Christ Jesus.

Clarke: Col 1:20 - And, having made peace through the blood of his cross

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

Clarke: Col 1:20 - To reconcile all things unto himself

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 the notes on 2Co 5:19, etc

Clarke: Col 1:20 - Things in earth, or things in heaven

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.

Clarke: Col 1:21 - And you, that were sometime alienated

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 απαλλοτριοω, 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 αλλοτριοω, to alienate, being compounded here with the preposition απο, 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

Clarke: Col 1:21 - Enemies in your mind

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 the note on Rom 5:10. The mind is taken here for all the soul, heart, affections, passions, etc.

Clarke: Col 1:22 - In the body of his flesh

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

Clarke: Col 1:22 - To present you holy

To present you holy - Having saved you from your sins

Clarke: Col 1:22 - Unblamable

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

Clarke: Col 1:22 - And unreprovable

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 neighbor as themselves, the whole spirit and design of the law was fulfilled in them, for love is the fulfilling of the law

Clarke: Col 1:22 - In his sight

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.

Clarke: Col 1:23 - If ye continue in the faith

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

Clarke: Col 1:23 - And be not moved away

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

Clarke: Col 1:23 - The hope of the Gospel

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

Clarke: Col 1:23 - To every creature which is under heaven

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.

Clarke: Col 1:24 - Rejoice in my sufferings for you

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 Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See on Col 4:2 (note)

Clarke: Col 1:24 - That which is behind of the afflictions of Christ

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 παθηματα, the passion of Christ, but simply θλιψεις, 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

Clarke: Col 1:24 - His body’ s sake

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

Clarke: Col 1:25 - Whereof I am made a minister

Whereof I am made a minister - Having received especial commission from God to preach salvation to the Gentiles

Clarke: Col 1:25 - According to the dispensation

According to the dispensation - Κατα την οικονομιαν· According to the Gospel economy or institution; the scheme or plan of salvation by Christ crucified

Clarke: Col 1:25 - To fulfill the word of God

To fulfill the word of God - The Greek πληρωσαι τον λογον του Θεου may be translated, fully to preach the doctrine of God. See Rom 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.

Clarke: Col 1:26 - The mystery which hath been hid

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 Eph 3:3, etc

Clarke: Col 1:26 - Made manifest to his saints

Made manifest to his saints - It is fully known to all who have embraced the doctrine of Christ crucified; to all Christians.

Clarke: Col 1:27 - The riches of the glory

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

Clarke: Col 1:27 - Which is Christ in you, the hope of glory

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 Savior 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 εν 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 τελειον εν Χριστῳ, 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 fullness. 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 labored 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; παντα ανθρωπον, 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 fullness of the blessing of the Gospel of peace.

Clarke: Col 1:29 - Whereunto I also labor

Whereunto I also labor - In order to accomplish this end, I labor with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, αγωνιζομενος κατα την ενεργειαν αυτου την ενεργουμενην - εν δυναμει, 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, 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.

Calvin: Col 1:1 - Paul an Apostle

1.Paul an Apostle I have already, in repeated instances, explained the design of such inscriptions. As, however, the Colossians had never seen him, and on that account his authority was not as yet so firmly established among them as to make his private name ²⁷⁸ by itself sufficient, he premises that he is an Apostle of Christ set apart by the will of God. From this it followed, that he did not act rashly in writing to persons that were not known by him, inasmuch as he was discharging an embassy with which God had intrusted him. For he was not bound to one Church merely, but his Apostleship extended to all. The term saints which he applies to them is more honorable, but in calling them faithful brethren, he allures them more willingly to listen to him. As for other things, they may be found explained in the foregoing Epistles.

Calvin: Col 1:3 - We give thanks to God // To the God and Father // Always for you,

3.We give thanks to God He praises the faith and love of the Colossians, that it may encourage them the more to alacrity and constancy of perseverance. Farther, by shewing that he has a persuasion of this kind respecting them, he procures their friendly regards, that they may be the more favourably inclined and teachable for receiving his doctrine. We must always take notice that he makes use of thanksgiving in place of congratulation, by which he teaches us, that in all our joys we must readily call to remembrance the goodness of God, inasmuch as everything that is pleasant and agreeable to us is a kindness conferred by him. Besides, he admonishes us, by his example, to acknowledge with gratitude not merely those things which the Lord confers upon us, but also those things which he confers upon others.

But for what things does he give thanks to the Lord? For the faith and love of the Colossians. He acknowledges, therefore, that both are conferred by God: otherwise the gratitude were pretended. And what have we otherwise than through his liberality? If, however, even the smallest favors come to us from that source, how much more ought this same acknowledgment to be made in reference to those two gifts, in which the entire sum of our excellence consists?

To the God and Father ²⁷⁹ Understand the expression thus — To God who is the Father of Christ. For it is not lawful for us to acknowledge any other God than him who has manifested himself to us in his Son. And this is the only key for opening the door to us, if we are desirous to have access to the true God. For on this account, also, is he a Father to us, because he has embraced us in his only begotten Son, and in him also sets forth his paternal favor for our contemplation.

Always for you, Some explain it thus — We give thanks to God always for you, that is, continually. Others explain it to mean — Praying always for you. It may also be interpreted in this way, “Whenever we pray for you, we at the same time give thanks to God;” and this is the simple meaning, “We give thanks to God, and we at the same time pray.” By this he intimates, that the condition of believers is never in this world perfect, so as not to have, invariably, something wanting. For even the man who has begun admirably well, may fall short in a hundred instances every day; and we must ever be making progress while we are as yet on the way. Let us therefore bear in mind that we must rejoice in the favors that we have already received, and give thanks to God for them in such a manner, as to seek at the same time from him perseverance and advancement.

Calvin: Col 1:4 - . Having heard of your faith

4.. Having heard of your faith This was a means of stirring up his love towards them, and his concern for their welfare, when he heard it that they were distinguished by faith and love. And, unquestionably, gifts of God that are so excellent ought to have such an effect upon us as to stir us up to love them wherever they appear. He uses the expression, faith in Christ, that we may always bear in mind that Christ is the proper object of faith.

He employs the expression, love towards the saints, not with the view of excluding others, but because, in proportion as any one is joined to us in God, we ought to embrace him the more closely with special affection. True love, therefore, will extend to mankind universally, because they all are our flesh, and created in the image of God, (Gen 9:6;) but in respect of degrees, it will begin with those who are of the household of faith. (Gal 6:10.)

Calvin: Col 1:5 - For the hope which is laid up for you in heaven // Of which ye heard before

5.For the hope which is laid up for you in heaven For the hope of eternal life will never be inactive in us, so as not to produce love in us. For it is of necessity, that the man who is fully persuaded that a treasure of life is laid up for him in heaven will aspire thither, looking down upon this world. Meditation, however, upon the heavenly life stirs up our affections both to the worship of God, and to exercises of love. The Sophists pervert this passage for the purpose of extolling the merits of works, as if the hope of salvation depended on works. The reasoning, however, is futile. For it does not follow, that because hope stimulates us to aim at upright living, it is therefore founded upon works, inasmuch as nothing is more efficacious for this purpose than God’s unmerited goodness, which utterly overthrows all confidence in works.

There is, however, an instance of metonymy in the use of the term hope, as it is taken for the thing hoped for. For the hope that is in our hearts is the glory which we hope for in heaven. At the same time, when he says, that there is a hope that is laid up for us in heaven, he means, that believers ought to feel assured as to the promise of eternal felicity, equally as though they had already a treasure laid up ²⁸⁰ in a particular place.

Of which ye heard before As eternal salvation is a thing that surpasses the comprehension of our understanding, he therefore adds, that the assurance of it had been brought to the Colossians by means of the gospel; and at the same time he says in the outset, ²⁸¹ that he is not to bring forward anything new, but that he has merely in view to confirm them in the doctrine which they had previously received. Erasmus has rendered — it the true word of the gospel. I am also well aware that, according to the Hebrew idiom, the genitive is often made use of by Paul in place of an epithet; but the words of Paul here are more emphatic. ²⁸² For he calls the gospel, καψ ἐξοχήν, ( by way of eminence,) the word of truth, with the view of putting honor upon it, that they may more steadfastly and firmly adhere to the revelation which they have derived from that source. Thus the term gospel is introduced by way of apposition ²⁸³

Calvin: Col 1:6 - As also in all the world it brings forth fruit // Since the day ye heard it, and knew the grace // In truth

6.As also in all the world it brings forth fruit This has a tendency both to confirm and to comfort the pious — to see the effect of the gospel far and wide in gathering many to Christ. The faith of it does not, it is true, depend on its success, as though we should believe it on the ground that many believe it. Though the whole world should fail, though heaven itself should fall, the conscience of a pious man must not waver, because God, on whom it is founded, does nevertheless remain true. This, however, does not hinder our faith from being confirmed, whenever it perceives God’s excellence, which undoubtedly shews itself with more power in proportion to the number of persons that are gained over to Christ.

In addition to this, in the multitude of the believers at that time there was beheld an accomplishment of the many predictions which extend the reign of Christ from the East to the West. Is it a trivial or common aid to faith, to see accomplished before our eyes what the Prophets long since predicted as to the extending of the kingdom of Christ through all countries of the world? What I speak of, there is no believer that does not experience in himself. Paul accordingly had it in view to encourage the Colossians the more by this statement, that, by seeing in various places the fruit and progress of the gospel, they might embrace it with more eager zeal. Αὐξανόμενον, which I have rendered propagatur , ( is propagated,) does not occur in some copies; but, from its suiting better with the context, I did not choose to omit it. It also appears front the commentaries of the ancients that this reading was always the more generally received. ²⁸⁴

Since the day ye heard it, and knew the grace Here he praises them on account of their docility, inasmuch as they immediately embraced sound doctrine; and he praises them on account of their constancy, inasmuch as they persevered in it. It is also with propriety that the faith of the gospel is called the knowledge of God’s grace; for no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.

In truth means truly and without pretense; for as he had previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Phi 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this is the true gospel — what was preached by Paul and Epaphras. Hence Paul confirms the doctrine of Epaphras by giving it his approbation, that he may induce the Colossians to adhere to it, and may, by the same means, call them back from those profligates who endeavored to introduce strange doctrines. He at the same time dignifies Epaphras with a special distinction, that he may have more authority among them; and lastly, he presents him to the Colossians in an amiable aspect, by saying that he had borne testimony to him of their love. Paul everywhere makes it his particular aim, that he may, by his recommendation, render those who he knows serve Christ faithfully, very dear to the Churches; as, on the other hand, the ministers of Satan are wholly intent on alienating, by unfavourable representations, ²⁸⁵ the minds of the simple from faithful pastors.

Calvin: Col 1:8 - Love in the Spirit

Love in the Spirit I take to mean, spiritual love, according to the view of Chrysostom, with whom, however, I do not agree in the interpretation of the preceding words. Now, spiritual love is of such a nature as has no view to the world, but is consecrated to the service of piety, ²⁸⁶ and has, as it were, an internal root, while carnal friendships depend on external causes.

Calvin: Col 1:9 - For this cause we also

9.For this cause we also As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. ²⁸⁸ And, assuredly, the more that the grace of God is conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word.

He adds — in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word συνέσεως which we render prudentiam , (prudence,) I understand — that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit.

For the animal man does not perceive the things that are of God.
(1Co 2:14.)

So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God.

Calvin: Col 1:10 - That ye may walk worthy of God // Increasing, in the knowledge of God

10.That ye may walk worthy of God In the first place he teaches, what is the end of spiritual understanding, and for what purpose we ought to make proficiency in God’s school — that we may walk worthy of God, that is, that it may be manifest in our life, that we have not in vain been taught by God. Whoever they may be that do not direct their endeavors towards this object, may possibly toil and labor much, but they do nothing better than wander about in endless windings, without making any progress. ²⁸⁹ Farther, he admonishes us, that if we would walk worthy of God, we must above all things take heed that we regulate our whole course of life according to the will of God, renouncing our own understanding, and bidding farewell to all the inclinations of our flesh.

This also he again confirms by saying — unto all obedience, or, as they commonly say, well-pleasing. Hence if it is asked, what kind of life is worthy of God, let us always keep in view this definition of Paul — that it is such a life as, leaving the opinions of men, and leaving, in short, all carnal inclination, is regulated so as to be in subjection to God alone. From this follow good works, which are the fruits that God requires from us.

Increasing, in the knowledge of God He again repeats, that they have not arrived at such perfection as not to stand in need of farther increase; by which admonition he prepares them, and as it were leads them by the hand, to an eagerness for proficiency, that they may shew themselves ready to listen, and teachable. What is here said to the Colossians, let all believers take as said to themselves, and draw from this a common exhortation that we must always make progress in the doctrine of piety until death.

Calvin: Col 1:11 - Strengthened with all might

11.Strengthened with all might As he has previously prayed that they might have both a sound understanding and the right use of it, so also now he prays that they may have courage and constancy. In this manner he puts them in mind of their own weakness, for he says, that they will not be strong otherwise than by the Lord’s help; and not only so, but with the view of magnifying this exercise of grace the more, he adds, according to his glorious power. “So far from any one being able to stand, through dependence on his own strength, the power of God shews itself illustriously in helping our infirmity.” Lastly, he shews in what it is that the strength of believers ought to display itself — in all patience and long-suffering. For they are constantly, while in this world, exercised with the cross, and a thousand temptations daily present themselves, so as to weigh them down, and they see nothing of what God has promised. They must, therefore, arm themselves with an admirable patience, that what Isaiah says may be accomplished,

In hope and in silence shall be your strength. ²⁹⁰
(Isa 30:15.)

It is preferable to connect with this sentence the clause, with joy. For although the other reading is more commonly to be met with in the Latin versions, this is more in accordance with the Greek manuscripts, and, unquestionably, patience is not sustained otherwise than by alacrity of mind, and will never be maintained with fortitude by any one that is not satisfied with his condition.

Calvin: Col 1:12 - Giving thanks // Who hath made us meet

12.Giving thanks Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them — to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, (Heb 13:9) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine — to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived.

The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, ²⁹² or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article ²⁹³ of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end — that it is from him that all things must be sought — that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.

Who hath made us meet He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not without good reason that Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. ²⁹⁴ At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far. ²⁹⁵

But for what kindness does he give thanks to God? For his having made him, and others, meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God’s kingdom. It is God’s adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast — as opposed to the darkness of Satan’s kingdom. ²⁹⁶

Calvin: Col 1:13 - Who hath delivered us // Hath translated us into the kingdom

13.Who hath delivered us Mark, here is the beginning of our salvation — when God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, ²⁹⁷ as it is said in Isa 60:2

Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise upon thee, and his glory shall be seen upon thee.

In the first place, we ourselves are called darkness, and afterwards the whole world, and Satan, the Prince of darkness, ²⁹⁸ under whose tyranny we are held captive, until we are set free by Christ’s hand. ²⁹⁹ From this you may gather that the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light.

Hath translated us into the kingdom These form already the beginnings of our blessedness — when we are translated into the kingdom of Christ, because we pass from death into life. (1Jo 3:14.) This, also, Paul ascribes to the grace of God, that no one may imagine that he can attain so great a blessing by his own efforts. As, then, our deliverance from the slavery of sin and death is the work of God, so also our passing into the kingdom of Christ. He calls Christ the Son of his love, or the Son that is beloved by God the Father, because it is in him alone that his soul takes pleasure, as we read in Mat 17:5, and in whom all others are beloved. For we must hold it as a settled point, that we are not acceptable to God otherwise than through Christ. Nor can it be doubted, that Paul had it in view to censure indirectly the mortal enmity that exists between men and God, until love shines forth in the Mediator.

Calvin: Col 1:14 - In whom we have redemption

14.In whom we have redemption He now proceeds to set forth in order, that all parts of our salvation are contained in Christ, and that he alone ought to shine forth, and to be seen conspicuous above all creatures, inasmuch as he is the beginning and end of all things. In the first place, he says that we have redemption ³⁰⁰ and immediately explains it as meaning the remission of sins; for these two things agree together by apposition ³⁰¹ For, unquestionably, when God remits our transgressions, he exempts us from condemnation to eternal death. This is our liberty, this our glorying in the face of death — that our sins are not imputed to us. He says that this redemption was procured through the blood of Christ, for by the sacrifice of his death all the sins of the world have been expiated. Let us, therefore, bear in mind, that this is the sole price of reconciliation, and that all the trifling of Papists as to satisfactions is blasphemy. ³⁰²

Calvin: Col 1:15 - Who is the image of the invisible God // The first-born of every creature

15.Who is the image of the invisible God He mounts up higher in discoursing as to the glory of Christ. He calls him the image of the invisible God, meaning by this, that it is in him alone that God, who is otherwise invisible, is manifested to us, in accordance with what is said in Joh 1:18,

— No man hath ever seen God: the only begotten Son, who is in the bosom of the Father, hath himself manifested him to us.

I am well aware in what manner the ancients were accustomed to explain this; for having a contest to maintain with Arians, they insist upon the equality of the Son with the Father, and his (ὁμοουσίαν) identity of essence, ³⁰³ while in the mean time they make no mention of what is the chief point — in what manner the Father makes himself known to us in Christ. As to Chrysostom’s laying the whole stress of his defense on the term image, by contending that the creature cannot be said to be the image of the Creator, it is excessively weak; nay more, it is set aside by Paul in 1Co 11:7, whose words are — The man is the IMAGE and glory of God

That, therefore, we may not receive anything but what is solid, let us take notice, that the term image is not made use of in reference to essence, but has a reference to us; for Christ is called the image of God on this ground — that he makes God in a manner visible to us. At the same time, we gather also from this his (ὁμοουσία) identity of essence, for Christ would not truly represent God, if he were not the essential Word of God, inasmuch as the question here is not as to those things which by communication are suitable also to creatures, but the question is as to the perfect wisdom, goodness, righteousness, and power of God, for the representing of which no creature were competent. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference ³⁰⁴ that I have mentioned; we must not insist upon the essence alone. The sum is this — that God in himself, that is, in his naked majesty, is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and that he is revealed to us in Christ alone, that we may behold him as in a mirror. For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. We must, therefore, beware of seeking him elsewhere, for everything that would set itself off as a representation of God, apart from Christ, will be an idol.

The first-born of every creature The reason of this appellation is immediately added — For in him all things are created, as he is, three verses afterwards, called the first-begotten from the dead, because by him we all rise again. Hence, he is not called the first-born, simply on the ground of his having preceded all creatures in point of time, but because he was begotten by the Father, that they might be created by him, and that he might be, as it were, the substance or foundation of all things. It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. For what is here treated of is, not what he is in himself, but what he accomplishes in others.

Calvin: Col 1:16 - Visible and invisible

16.Visible and invisible. Both of these kinds were included in the foregoing distinction of heavenly and earthly things; but as Paul meant chiefly to make that affirmation in reference to Angels, he now makes mention of things invisible. Not only, therefore, have those heavenly creatures which are visible to our eyes, but spiritual creatures also, been created by the Son of God. What immediately follows, whether thrones, etc., is as though he had said — “by whatever name they are called.”

By thrones some understand Angels. I am rather, however, of opinion, that the heavenly palace of God’s majesty is meant by the term, which we are not to imagine to be such as our mind can conceive of, but such as is suitable to God himself. We see the sun and moon, and the whole adorning of heaven, but the glory of God’s kingdom is hid from our perception, because it is spiritual, and above the heavens. In fine, let us understand by the term thrones that seat of blessed immortality which is exempted from all change.

By the other terms he undoubtedly describes the angels. He calls them powers, principalities, and dominions, not, as if they swayed any separate kingdom, or were endowed with peculiar power, ³⁰⁵ but because they are the ministers of Divine power and dominion. ³⁰⁶ It is customary, however, that, in so far as God manifests his power in creatures, his names are, in that proportion, transferred to them. Thus he is himself alone Lord and Father, but those are also called lords and fathers whom he dignifies with this honor. Hence it comes that angels, as well as judges, are called gods. ³⁰⁷ Hence, in this passage also, angels are signalized by magnificent titles, which intimate, not what they can do of themselves, or apart from God, but what God does by them, and what functions he has assigned to them. These things it becomes us to understand in such a manner as to detract nothing from the glory of God alone; for he does not communicate his power to angels as to lessen his own; he does not work by them in such a manner as to resign his power to them; he does not desire that his glory should shine forth in them, so as to be obscured in himself. Paul, however, designedly extols the dignity of angels in terms thus magnificent, that no one may think that it stands in the way of Christ alone having the pre-eminence over them. He makes use, therefore, of these terms, as it were by way of concession, as though he had said, that all their excellence detracts nothing from Christ, ³⁰⁸ however honorable the titles with which they are adorned. As for those who philosophize on these terms with excessive subtlety, that they may draw from them the different orders of angels, let them regale themselves with their dainties, but they are assuredly very remote from Paul’s design.

Calvin: Col 1:17 - All things were created by him, and for him

17.All things were created by him, and for him He places angels in subjection to Christ, that they may not obscure his glory, for four reasons: In the first place, because they were created by him; secondly, because their creation ought to be viewed as having a relation to him, as their legitimate end; thirdly, because he himself existed always, prior to their creation; fourthly, because he sustains them by his power, and upholds them in their condition. At the same time, he does not affirm this merely as to angels, but also as to the whole world. Thus he places the Son of God in the Highest seat of honor, that he may have the pre-eminence over angels as well as men, and may bring under control all creatures in heaven and in earth.

Calvin: Col 1:18 - The head of the body // He is the beginning // That he may in all things

18.The head of the body Having discoursed in a general way of Christ’s excellence, and of his sovereign dominion over all creatures, he again returns to those things which relate peculiarly to the Church. Under the term head some consider many things to be included. And, unquestionably, he makes use afterwards, as we shall find, of the same metaphor in this sense — that as in the human body it serves as a root, from which vital energy is diffused through all the members, so the life of the Church flows out from Christ, etc. (Col 2:19.) Here, however, in my opinion, he speaks chiefly of government. He shews, therefore, that it is Christ that alone has authority to govern the Church, that it is he to whom alone believers ought to have an eye, and on whom alone the unity of the body depends.

Papists, with the view of supporting the tyranny of their idol, allege that the Church would be (ἀκέφαλον) without a head, ³⁰⁹ if the Pope did not, as a head, exercise rule in it. Paul, however, does not allow this honor even to angels, and yet he does not maim the Church, by depriving her of her head; for as Christ claims for himself this title, so he truly exercises the office. I am also well aware of the cavil by which they attempt to escape — that the Pope is a ministerial head. The name, however, of head is too august to be rightfully transferred to any mortal man, ³¹⁰ under any pretext, especially without the command of Christ. Gregory shews greater modesty, who says (in his 92^nd Epistle, 4^th Book) that Peter was indeed one of the chief members of the Church, but that he and the other Apostles were members under one head.

He is the beginning As ἀρχὴ is sometimes made use of among the Greeks to denote the end, to which all things bear a relation, we might understand it as meaning, that Christ is in this sense (ἀρχὴ) the end. I prefer, however, to explain Paul’s words thus — that he is the beginning, because he is the first-born from the dead; for in the resurrection there is a restoration of all things, and in this manner the commencement of the second and new creation, for the former had fallen to pieces in the ruin of the first man. As, then, Christ in rising again had made a commencement of the kingdom of God, he is on good grounds called the beginning; for then do we truly begin to have a being in the sight of God, when we are renewed, so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first that rose again, but because he has also restored life to others, as he is elsewhere called the first-fruits of those that rise again. (1Co 15:20.)

That he may in all things. From this he concludes, that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time the phrase in omnibus ( in all things) may be taken in two ways — either over all creatures, or, in everything. This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway.

Calvin: Col 1:19 - Because it hath pleased the Father that in him

19.Because it hath pleased the Father that in him With the view of confirming what he has declared respecting Christ, he now adds, that it was so arranged in the providence of God. And, unquestionably, in order that we may with reverence adore this mystery, it is necessary that we should be led back to that fountain. “This,” says he, “has been in accordance with the counsel of God, that all fullness may dwell in him. ” Now, he means a fullness of righteousness, wisdom, power, and every blessing. For whatever God has he has conferred upon his Son, that he may be glorified in him, as is said in Joh 5:20. He shews us, however, at the same time, that we must draw from the fullness of Christ everything good that we desire for our salvation, because such is the determination of God — not to communicate himself, or his gifts to men, otherwise than by his Son. “Christ is all things to us: apart from him we have nothing.” Hence it follows, that all that detract from Christ, or that impair his excellence, or rob him of his offices, or, in fine, take away a drop from his fullness, overturn, so far as is in their power, God’s eternal counsel.

Calvin: Col 1:20 - And by him to reconcile all things to himself // Making peace through the blood of his cross // Both upon earth and in heaven

20.And by him to reconcile all things to himself This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. ³¹¹ Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. ³¹² Hence we must consider the contrasts to these things to be understood — that if this is Christ’s prerogative, it does not belong to others. For of set purpose he disputes against those who imagined that the angels were pacificators, through whom access to God might be opened up.

Making peace through the blood of his cross He speaks of the Father, — that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him. (2Co 5:21.) The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God.

In adding by him, he did not mean to express anything new, but to express more distinctly what he had previously stated, and to impress it still more deeply on their minds — that Christ alone is the author of reconciliation, as to exclude all other means. For there is no other that has been crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us.

Both upon earth and in heaven If you are inclined to understand this as referring merely to rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it to all without exception; but that I may not be under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there is a question not easy of solution. For what occasion is there for reconciliation, where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner — that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul’s words, that God hath reconciled to himself. That explanation, therefore, is forced.

It remains, that we see what is the reconciliation of angels and men. I say that men have been reconciled to God, because they were previously alienated from him by sin, and because they would have had him as a Judge to their ruin, ³¹³ had not the grace of the Mediator interposed for appeasing his anger. Hence the nature of the peace making between God and men was this, that enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge.

Between God and angels the state of matters is very different, for there was there ³¹⁴ no revolt, no sin, and consequently no separation. It was, however, necessary that angels, also, should be made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had they not been confirmed by the grace of Christ. This, however, is of no small importance for the perpetuity of peace with God, to have a fixed standing in righteousness, so as to have no longer any fear of fall or revolt. Farther, in that very obedience which they render to God, there is not such absolute perfection as to give satisfaction to God in every respect, and without the need of pardon. And this beyond all doubt is what is meant by that statement in Job 4:18, He will find iniquity in his angels. For if it is explained as referring to the devil, what mighty thing were it? But the Spirit declares there, that the greatest purity is vile, ³¹⁵ if it is brought into comparison with the righteousness of God. We must, therefore, conclude, that there is not on the part of angels so much of righteousness as would suffice for their being fully joined with God. They have, therefore, need of a peace maker, through whose grace they may wholly cleave to God. Hence it is with propriety that Paul declares, that the grace of Christ does not reside among mankind alone, and on the other hand makes it common also to angels. Nor is there any injustice done to angels, in sending them to a Mediator, that they may, through his kindness, have a well grounded peace with God.

Should any one, on the pretext of the universality of the expression, ³¹⁶ move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not even of wicked men: though I confess that there is a difference, inasmuch as the benefit of redemption is offered to the latter, but not to the former. ³¹⁷ This, however, has nothing to do with Paul’s words, which include nothing else than this, that it is through Christ alone, that, all creatures, who have any connection at all with God, cleave to him.

Calvin: Col 1:21 - And whereas ye were formerly // In wicked works

21.And whereas ye were formerly The general doctrine which he had set forth he now applies particularly to them, that they may feel that they are guilty of very great ingratitude, if they allow themselves to be drawn away from Christ to new inventions. And this arrangement must be carefully observed, because the particular application of a doctrine, so to speak, affects the mind more powerfully. Farther, he leads their views to experience, that they may recognize in themselves the benefit of that redemption of which he had made mention. “You are yourselves a sample ³¹⁸ of that grace which I declare to have been offered to mankind through Christ. For ye were alienated, that is, from God. Ye were enemies; now ye are received into favor: whence comes this? It is because God, being appeased by the death of Christ, has become reconciled to you.” At the same time, there is in this statement a change of person, for what he has previously declared as to the Father, he now affirms respecting Christ; for we must necessarily explain it thus, in the body of HIS flesh

The term διανοίας (thought) I explain, as employed by way of amplification, as though he had said, that they were altogether, and in the whole of their mental system, alienated from God, that no one may imagine, after the manner of philosophers, that the alienation is merely in a particular part, as Popish theologians restrict it to the lower appetites. “Nay,” says Paul, “what made you odious to God, had taken possession of your whole mind.” In fine, he meant to intimate, that man, whatever he may be, is wholly at variance with God, and is an enemy to him. The old interpreter renders it ( sensum ) sense. Erasmus renders it mentem , ( mind.) I have made use of the term cogitationis , to denote what the French call intention. For such is the force of the Greek word, and Paul’s meaning requires that it should be rendered so.

Farther, while the term enemies has a passive as well as active signification, it is well suited to us in both respects, so long as we are apart from Christ. For we are born children of wrath, and every thought of the flesh is enmity against God. (Rom 8:7.)

In wicked works He shews from its effects the inward hatred which lies hid in the heart. For as mankind endeavor to free themselves from all blame, until they have been openly convicted, God shews them their impiety by outward works, as is more amply treated of in Rom 1:19. Farther, what is told us here as to the Colossians, is applicable to us also, for we differ nothing in respect of nature. There is only this difference, that some are called from their mother’s womb, whose malice God anticipates, so as to prevent them from breaking forth into open fruits, while others, after having wandered during a great part of their life, are brought back to the fold. We all, however, stand in need of Christ as our peace maker, because we are the slaves of sin, and where sin is, there is enmity between God and men.

Calvin: Col 1:22 - In the body of his flesh // That he might present us holy

22.In the body of his flesh The expression is in appearance absurd, but the body of his flesh means that human body, which the Son of God had in common with us. He meant, therefore, to intimate, that the Son of God had put on the same nature with us, that he took upon him this vile earthly body, subject to many infirmities, that he might be our Mediator. When he adds, by death, he again calls us back to sacrifice. For it was necessary that the Son of God should become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us.

That he might present us holy Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. (Jer 31:33.) What he has already spoken of was a great matter, that righteousness has been procured for us through the death of Christ, so that, our sins being remitted, we are acceptable to God. Now, however, he teaches us, that there is in addition to this another benefit equally distinguished — the gift of the Holy Spirit, by which we are renewed in the image of God. This, also, is a passage worthy of observation, as shewing that a gratuitous righteousness is not conferred upon us in Christ, without our being at the same time regenerated by the Spirit to the obedience of righteousness, as he teaches us elsewhere, that

Christ is made to us righteousness and sanctification.
(1Co 1:30.)

The former we obtain by a gratuitous acceptance; ³¹⁹ and the latter by the gift of the Holy Spirit, when we are made new creatures. There is however an inseparable connection between these two blessings of grace.

Let us, however, take notice, that this holiness is nothing more than begun in us, and is indeed every day making progress, but will not be perfected until Christ shall appear for the restoration of all things. For the Cœlestinians ³²⁰ and the Pelagians in ancient times mistakingly perverted this passage, so as to shut out the gracious benefit of the remission of sins. For they conceived of a perfection in this world which could satisfy the judgment of God, so that mercy was not needed. Paul, however, does not by any means shew us here what is accomplished in this world, but what is the end of our calling, and what blessings are brought to us by Christ.

Calvin: Col 1:23 - If ye continue // Which ye have heard // Of which I am made

23.If ye continue Here we have an exhortation to perseverance, by which he admonishes them that all the grace that had been conferred upon them hitherto would be vain, unless they persevered in the purity of the gospel. And thus he intimates, that they are still only making progress, and have not yet reached the goal. For the stability of their faith was at that time exposed to danger through the stratagems of the false apostles. Now he paints in lively colors assurance of faith when he bids the Colossians be grounded and settled in it. For faith is not like mere opinion, which is shaken by various movements, but has a firm steadfastness, which can withstand all the machinations of hell. Hence the whole system of Popish theology will never afford even the slightest taste of true faith, which holds it as a settled point, that we must always be in doubt respecting the present state of grace, as well as respecting final perseverance. He afterwards takes notice also of a relationship ³²¹ which subsists between faith and the gospel, when he says that the Colossians will be settled in the faith only in the event of their not falling back from the hope of the gospel; that is, the hope which shines forth upon us through means of the gospel, for where the gospel is, there is the hope of everlasting salvation. Let us, however, bear in mind, that the sum of all is contained in Christ. Hence he enjoins it upon them here to shun all doctrines which lead away from Christ, so that the minds of men are otherwise occupied.

Which ye have heard As the false apostles themselves, who tear and rend Christ in pieces, are accustomed proudly to glory in the name of the gospel, and as it is a common artifice of Satan to trouble men’s consciences under a false pretext of the gospel, that the truth of the gospel may be brought into confusion, ³²² Paul, on this account, expressly declares, that that was the genuine, ³²³ that the undoubted gospel, which the Colossians had heard, namely, from Epaphras, that they might not lend an ear to doctrines at variance with it. He adds, besides, a confirmation of it, that it is the very same as was preached over the whole world. It is, I say, no ordinary confirmation when they hear that they have the whole Church agreeing with them, and that they follow no other doctrine than what the Apostles had alike taught and was everywhere received.

It is, however, a ridiculous boasting of Papists, in respect of their impugning our doctrine by this argument, that it is not preached everywhere with approbation and applause, inasmuch as we have few that assent to it. For though they should burst, they will never deprive us of this — that we at this day teach nothing but what was preached of old by Prophets and Apostles, and is obediently received by the whole band of saints. For Paul did not mean that the gospel should be approved of by the consent of all ages ³²⁴ in such a way that, if it were rejected, its authority would be shaken. He had, on the contrary, an eye to that commandment of Christ,

Go, preach the gospel to every creature; (Mar 16:15;)

which commandment depends on so many predictions of the Prophets, foretelling that the kingdom of Christ would be spread over the whole world. What else then does Paul mean by these words than that the Colossians had also been watered by those living streams, which, springing forth from Jerusalem, were to flow out through the whole world? (Zec 14:8.)

We also do not glory in vain, or without remarkable fruit and consolation, ³²⁵ that we have the same gospel, which is preached among all nations by the commandment of the Lord, which is received by all the Churches, and in the profession of which all pious persons have lived and died. It is also no common help for fortifying us against so many assaults, that we have the consent of the whole Church — such, I mean, as is worthy of so distinguished a title. We also cordially subscribe to the views of Augustine, who refutes the Donatists ³²⁶ by this argument particularly, that they bring forward a gospel that is in all the Churches unheard of and unknown. This truly is said on good grounds, for if it is a true gospel that is brought forward, while not ratified by any approbation on the part of the Church, it follows, that vain and false are the many promises in which it is predicted that the preaching of the gospel will be carried through the whole world, and which declare that the sons of God shall be gathered from all nations and countries, etc. (Hos 1:10.) But what do Papists do? Having bid farewell to Prophets and Apostles, and passing by the ancient Church, they would have their revolt from the gospel be looked upon as the consent of the universal Church. Where is the resemblance? Hence, when there is a dispute as to the consent of the Church, let us return to the Apostles and their preaching, as Paul does here. Farther, lest any one should explain too rigidly the term denoting universality, ³²⁷ Paul means simply, that it had been preached everywhere far and wide.

Of which I am made He speaks also of himself personally, and this was very necessary, for we must always take care, that we do not rashly intrude ourselves into the office of teaching. ³²⁸ He accordingly declares, that this office was appointed him, that he may secure for himself right and authority. And, indeed, he so connects his apostleship with their faith, that they may not have it in their power to reject his doctrine otherwise than by abandoning the gospel which they had embraced.

Calvin: Col 1:24 - I now rejoice // And fill up what is wanting

24.I now rejoice He has previously claimed for himself authority on the ground of his calling. Now, however, he provides against the honor of his apostleship being detracted from by the bonds and persecutions, which he endured for the sake of the gospel. For Satan, also, perversely turns these things into occasions of rendering the servants of God the more contemptible. Farther, he encourages them by his example not to be intimidated by persecutions, and he sets forth to their view his zeal, that he may have greater weight. ³²⁹ Nay more, he gives proof of his affection towards them by no common pledge, when he declares that he willingly bears for their sake the afflictions which he endures. “But whence,” some one will ask, “arises this joy ?” From his seeing the fruit that springs from it. “The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain.” ³³⁰ In the same manner, in his First Epistle to the Thessalonians, he says, that he rejoiced in all necessities and afflictions, on the ground of what he had heard as to their faith. (1Th 3:6.)

And fill up what is wanting The particle and I understand as meaning for, for he assigns a reason why he is joyful in his sufferings, because he is in this thing a partner with Christ, and nothing happier can be desired than this partnership. ³³¹ He also brings forward a consolation common to all the pious, that in all tribulations, especially in so far as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, that they may enjoy fellowship with him in a blessed resurrection.

Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. For as he speaks in Rom 8:29,

Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren.

Farther, we know that there is so great a unity between Christ and his members, that the name of Christ sometimes includes the whole body, as in 1Co 12:12, for while discoursing there respecting the Church, he comes at length to the conclusion, that in Christ the same thing holds as in the human body. As, therefore, Christ has suffered once in his own person, so he suffers daily in his members, and in this way there are filled up those sufferings which the Father hath appointed for his body by his decree. ³³² Here we have a second consideration, which ought to bear up our minds and comfort them in afflictions, that it is thus fixed and determined by the providence of God, that we must be conformed to Christ in the endurance of the cross, and that the fellowship that we have with him extends to this also.

He adds, also, a third reason — that his sufferings are advantageous, and that not merely to a few, but to the whole Church. He had previously stated that he suffered in behalf of the Colossians, and he now declares still farther, that the advantage extends to the whole Church. This advantage has been spoken of in Phi 1:12. What could be clearer, less forced, or more simple, than this exposition, that Paul is joyful in persecution, because he considers, in accordance with what he writes elsewhere, that we must

carry about with us in our body the mortification of Christ, that his life may be manifested in us? (2Co 4:10.)

He says also in Timothy,

If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him, (2Ti 2:11)

and thus the issue will be blessed and glorious. Farther, he considers that we must not refuse the condition which God has appointed for his Church, that the members of Christ may have a suitable correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel.

Papists, however, disregarding and setting aside all these things, ³³³ have struck out a new contrivance in order that they may establish their system of indulgences. They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is a gratuitous remission of sins, and allege that they are redeemed by satisfactory deeds, when the satisfactions do not fill up the right measure, they call into their help the blood of the martyrs, that it may, along with the blood of Christ, serve as an expiation in the judgment of God. And this mixture they call the treasure of the Church ³³⁴, the keys of which they afterwards intrust to whom they think fit. Nor are they ashamed to wrest this passage, with the view of supporting so execrable a blasphemy, as if Paul here affirmed that his sufferings are of avail for expiating the sins of men.

They urge in their support the term ὑστερήματα, ( things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. There is no one, however, that does not see that Paul speaks in this manner, because it is necessary, that by the afflictions of the pious, the body of the Church should be brought to its perfection, inasmuch as the members are conformed to their head. ³³⁵ I should also be afraid of being suspected of calumny in repeating things so monstrous, ³³⁶ if their books did not bear witness that I impute nothing to them groundlessly. They urge, also, what Paul says, that he suffers for the Church. It is surprising that this refined interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean, that the saints suffer for the Church, inasmuch as they confirm the faith of the Church. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. That my readers, however, may perceive more clearly their impudence, allow that the martyrs, as well as Christ, suffered for the Church, but in different ways, as I am inclined to express in Augustine’s words rather than in my own. For he writes thus in his 84^th treatise on John: “Though we brethren die for brethren, yet there is no blood of any martyr that is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us matter of imitation, but ground of thanksgiving.” Also, in the fourth book to Bonifacius: “As the only Son of God became the Son of man, that he might make us sons of God, so he has alone, without offense, endured punishment for us, that we may through him, without merit, obtain undeserved favor.” Similar to these is the statement of Leo Bishop of Rome; “The righteous received crowns, did not give them; and for the fortitude of believers there have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his latter end paid the debt of another.” ³³⁷

Now, that this is the meaning of Paul’s words is abundantly manifest from the context, for he adds, that he suffers according to the dispensation that was given to him. And we know that the ministry was committed to him, not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy,

that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus.
(2Ti 2:10.)

Also, in 2Co 1:4, ³³⁸ that

he willingly endures all things for their consolation and salvation.

Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately corrupt and adulterate the Scriptures, in order that they may give some color to their delusions.

Calvin: Col 1:25 - Of which I am made a minister // To fulfill the word

25.Of which I am made a minister Mark under what character he suffers for the Church — as being a minister, not to give the price of redemption, (as Augustine dexterously and piously expresses himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church on a different ground from that on which he called himself elsewhere, (1Co 4:1,) a minister of God, and a little ago, (Col 1:23,) a minister of the gospel. For the Apostles serve God and Christ for the advancement of the glory of both: they serve the Church, and administer the gospel itself, with a view to promote salvation. There is, therefore, a different reason for the ministry in these expressions, but the one cannot subsist without the other. He says, however, towards you, that they may know that his office has a connection also with them.

To fulfill the word He states the end of his ministry — that the word of God may be effectual, as it is, when it is obediently received. For this is the excellence of the gospel, that it is the

power of God unto salvation to every one that believeth.
(Rom 1:16.)

God, therefore, gives efficacy and influence to his word through means of the Apostles. For although preaching itself, whatever may be its issue, is the fulfilling of the word, yet it is the fruit that shews at length ³³⁹ that the seed has not been sown in vain.

Calvin: Col 1:26 - Hidden mystery // Which is now revealed

26.Hidden mystery Here we have a commendation of the gospel — that it is a wonderful secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was

a stumblingblock to the Jews, and foolishness to the Greeks.
(1Co 1:23.)

We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the dignity of the gospel as often as an opportunity presents itself, and for that purpose he makes use of various arguments, according to the connection of the passage. Here he calls it a sublime secret, which was hid from ages and generations, that is, from the beginning of the world, through so many revolutions of ages. ³⁴⁰ Now, that it is of the gospel that he speaks, is evident from Rom 16:25, Eph 3:9, and other similar passages.

The reason, however, why it is so called, is demanded. Some, in consequence of Paul’s making express mention of the calling of the Gentiles, are of opinion, that the sole reason why it is so called is, that the Lord had, in a manner, contrary to all expectation, poured out his grace upon the Gentiles, whom he had appeared to have shut out for ever from participation in eternal life. Any one, however, that will examine the whole passage more narrowly, will perceive that this is the third reason, not the only one, in so far, I mean, as relates to the passage before us, and that other in the Romans, to which I have referred. For the first is — that whereas God had, previously to the advent of Christ, governed his Church under dark coverings, both of words and of ceremonies, he has suddenly shone forth in full brightness by means of the doctrine of the gospel. The second is — that whereas nothing was previously seen but external figures, Christ has been exhibited, bringing with him the full truth, which had lain concealed. The third is, what I have mentioned — that the whole world, which had up to this time been estranged from God, is called to the hope of salvation, and the same inheritance of eternal life is offered to all. An attentive consideration of these things constrains us to reverence and adore this mystery which Paul proclaims, however it may be held in contempt by the world, or even in derision.

Which is now revealed. Lest any one should turn aside to another meaning the term mystery, as though he were speaking of a thing that was still secret and unknown, he adds, that it has now at length been published, ³⁴¹ that it might be known by mankind. What, therefore, was in its own nature secret, has been made manifest by the will of God. Hence, there is no reason why its obscurity should alarm us, after the revelation that God has made of it. He adds, however, to the saints, for God ’ s arm has not been revealed to all, (Isa 53:1,) that they might understand his counsel.

Calvin: Col 1:27 - To whom God was pleased to make known // What are the riches // Which is Christ in you

27.To whom God was pleased to make known Here he puts a bridle upon the presumption of men, that they may not allow themselves to be wise, or to inquire beyond what they ought, but may learn to rest satisfied with this one thing that it has so pleased God. For the good pleasure of God ought to be perfectly sufficient for us as a reason. This, however, is said principally for the purpose of commending the grace of God; for Paul intimates, that mankind did by no means furnish occasion for God’s making them participants of this secret, when he teaches that he was led to this of his own accord, and because he was pleased to do so. For it is customary for Paul to place the good pleasure of God in opposition to all human merits and external causes.

What are the riches We must always take notice, in what magnificent terms he speaks in extolling the dignity of the gospel. For he was well aware that the ingratitude of men is so great, that notwithstanding that this treasure is inestimable, and the grace of God in it is so distinguished, they, nevertheless, carelessly despise it, or at least think lightly of it. Hence, not resting satisfied with the term mystery, he adds glory, and that, too, not trivial or common. For riches, according to Paul, denote, as is well known, amplitude. ³⁴² He states particularly, that those riches have been manifested among the Gentiles; for what is more wonderful than that the Gentiles, who had during so many ages been sunk in death, so as to appear to be utterly ruined, are all on a sudden reckoned among the sons of God, and receive the inheritance of salvation?

Which is Christ in you What he had said as to the Gentiles generally he applies to the Colossians themselves, that they may more effectually recognize in themselves the grace of God, and may embrace it with greater reverence. He says, therefore, which is Christ, meaning by this, that all that secret is contained in Christ, and that all the riches of heavenly wisdom are obtained by them when they have Christ, as we shall find him stating more openly a little afterwards. He adds, in you, because they now possess Christ, from whom they were lately so much estranged, that nothing could exceed it. Lastly, he calls Christ the hope of glory, that they may know that nothing is wanting to them for complete blessedness when they have obtained Christ. This, however, is a wonderful work of God, that in earthen and frail vessels (2Co 4:7) the hope of heavenly glory resides.

Calvin: Col 1:28 - Whom we preach // In all wisdom

28.Whom we preach Here he applies to his own preaching everything that he has previously declared as to the wonderful and adorable secret of God; and thus he explains what he had already touched upon as to the dispensation which had been committed to him; for he has it in view to adorn his apostleship, and to claim authority for his doctrine: for after having extolled the gospel in the highest terms, he now adds, that it is that divine secret which he preaches. It was not, however, without good reason that he had taken notice a little before, that Christ is the sum of that secret, that they might know that nothing can be taught that has more of perfection than Christ.

The expressions that follow have also great weight. He represents himself as the teacher of all men; meaning by this, that no one is so eminent in respect of wisdom as to be entitled to exempt himself from tuition. “God has placed me in a lofty position, as a public herald of his secret, that the whole world, without exception, may learn from me.”

In all wisdom This expression is equivalent to his affirming that his doctrine is such as to conduct a man to a wisdom that is perfect, and has nothing wanting; and this is what he immediately adds, that all that shew themselves to be true disciples will become perfect. See the second chapter of First Corinthians. (1Co 2:6.) Now, what better thing can be desired than what confers upon us the highest perfection? He again repeats, in Christ, that they may not desire to know anything but Christ alone. From this passage, also, we may gather a definition of true wisdom — that by which we are presented perfect in the sight of God, and that in Christ, and nowhere else. ³⁴³

Calvin: Col 1:29 - For which thing

29.For which thing He enhances, by two circumstances, the glory of his apostleship and of his doctrine. In the first place, he makes mention of his aim, ³⁴⁴ which is a token of the difficulty that he felt; for those things are for the most part the most excellent that are the most difficult. The second has more strength, inasmuch as he mentions that the power of God shines forth in his ministry. He does not speak, however, merely of the success of his preaching, (though in that too the blessing of God appears,) but also of the efficacy of the Spirit, in which God manifestly shewed himself; for on good grounds he ascribes his endeavors, inasmuch as they exceeded human limits, to the power of God, which, he declares, is seen working powerfully in this matter.

Defender: Col 1:2 - Colosse

Colosse was a small city of Asia Minor not too far from Laodicea (Col 4:16). Paul had never visited there and so addressed them a little more formally than he did the church at Ephesus, even though the doctrinal content of the two epistles is often similar. He apparently wrote while he was in prison at Rome (Col 4:18) and sent the letter to them by Tychicus (Col 4:7), by whom he also sent the Ephesian letter, presumably at the same time (Eph 6:21, Eph 6:22), as well as the letter to Philemon."

Defender: Col 1:5 - hope

Note the mention of faith, love and hope (Col 1:4). These three words are also in 1Co 13:13; 1Th 1:3; 1Th 5:8; Rom 5:1-5; Gal 5:5, Gal 5:6; Eph 4:2-5; Heb 6:10-12; Heb 10:22-24; 1Pe 1:3-8, 1Pe 1:21-22.

Defender: Col 1:5 - truth of the gospel

The "word of the truth of the gospel" thus includes the promise of heaven, as well as the death and resurrection of Christ (1Co 15:14). It also includes recognition of the Creator and His great creation (Rev 14:6, Rev 14:7)."

Defender: Col 1:6 - all the world

Christ had commissioned His followers to go "into all the world" with the gospel (Mar 16:15), and wherever they went, it bore (and still bears) spiritual fruit."

Defender: Col 1:7 - Epaphras

Epaphras evidently had been the man who first preached the gospel and established the church at Colosse. At the time of writing, he was with Paul (Col 4:12), having brought word to him of the state of the Colossian church with its need for doctrinal guidance. He is also mentioned in Phm 1:23, where it is indicated that Epaphras may also have been imprisoned with Paul for a time."

Defender: Col 1:9 - filled

"Filled" is the same word in the Greek as "fulfilled." A Christian who knows and obeys God's will is like a fulfilled prophecy, completed and giving strong testimony to the truth of God and His Word. A fulfilled believer will not only be "filled with the knowledge of His will," but also "filled with the fruits of righteousness" (Phi 1:11), filled "with all joy and peace in believing" (Rom 15:13), "filled with the Spirit" (Eph 5:18), "filled with all the fulness of God" (Eph 3:19), "perfect and complete [filled] in all the will of God" (Col 4:12), and "complete in [Christ]" (Col 2:10).

Defender: Col 1:9 - knowledge

"Knowledge" is the same as "science." The "knowledge of His will" could be considered as the science of God's will; perhaps one could call this science "thelemology" (the Greek word for will is thelema). God has indeed given us guidelines for knowing His will. The principles of "thelemology" could be grouped in two categories: God's general will for all His people, and God's specific will for each individual believer. His general will includes knowledge and acceptance concerning creation (Rev 4:11, the last occurrence of will in the Bible, there translated "pleasure"), redemption (Heb 10:7-10), salvation (2Ti 1:9), regeneration (Joh 1:13; Eph 1:5), security (Joh 6:39; Joh 17:24), sanctification (1Th 4:3; 1Th 5:18; 1Pe 2:15), and our eternal presence with Christ (Joh 17:24; Eph 1:9-11). The knowledge of His particular will is conditioned on willingness to follow it (Joh 7:17; Rom 12:1, Rom 12:2), obedience when known (Jam 1:22; Mat 7:21), prayer for guidance (1Jo 5:14, 1Jo 5:15), obedience to the relevant Scriptures (Psa 119:105), recognition of relevant circumstances (1Co 12:4, 1Co 12:11; Rom 8:26-28), and inner confidence (Phi 4:6, Phi 4:7; Psa 32:8; Pro 3:5, Pro 3:6).

Defender: Col 1:9 - his will

It is noteworthy that forty-nine of the sixty-four occurrences of thelema (will) in the New Testament refer directly to God's will, not man's. Of the other fifteen, three refer to Jesus in His humanity and three to the Father as represented in parables by a human father. Thus, only nine (or 14 percent) refer to man's will. Based on this relative frequency of occurrence in the Spirit-inspired Scriptures, it would seem that He considered the will of God far more important than that of man."

Defender: Col 1:10 - walk worthy

Among Paul's prayer requests - and evidently the normal results of being fulfilled with the knowledge of God's will - were a "worthy walk," "fruitful in every good work," an "increasing knowledge of God" (Col 1:10), strength and joy in suffering (Col 1:11), and a thankful heart (Col 1:12)."

Defender: Col 1:13 - power of darkness

The "power of darkness" (Luk 22:53) is nothing less than the kingdom of Satan, in which we were all once captive slaves (Eph 2:1-3). However, we have now been set free from this bondage and carried into a new kingdom of light rather than darkness (Col 1:12)."

Defender: Col 1:14 - through his blood

The blood of Christ shed on the cross in substitution for we who deserved to die was the redemption price necessary to secure our freedom and forgiveness (Eph 1:7; 1Pe 1:18-20)."

Defender: Col 1:15 - image

This is a clear affirmation of the absolute deity of Jesus Christ. Christ is whatever God is - spiritual, omnipotent, omniscient, holy - all the attributes of the eternal God. The word image (Greek eikon) conveys this meaning. Jesus Christ represents - and indeed He is - "very God of very God." Jesus said, "He that hath seen me hath seen the Father," (Joh 14:9). God in His essence is invisible (Joh 1:18), but we see all His attributes in Christ.

Defender: Col 1:15 - firstborn

Christ is "the firstborn," not in the sense that He ever came into existence from a prior condition of non-existence, but rather as eternally proceeding from the Father, the only begotten Son, always manifesting the Father. This truth can be called the doctrine of eternal generation. He is from eternity to eternity in relation to the Father as a Son. Some are sons of God by creation (angels - Job 1:6), and we can become sons of God by adoption (Rom 8:14, Rom 8:15), but He is the Son by eternal generation (or eternal relation), the only-begotten of the Father. He also has the right of inheritance of the firstborn (Heb 1:2) and is "the firstborn from the dead" (Col 1:18)."

Defender: Col 1:16 - all things created

Jesus Christ certainly is not a created being - not even the first created being - as many have argued, for the obvious reason that He Himself is the Creator of all things in heaven and earth, material and spiritual, visible or invisible. Only God can create, and God did not create Himself (Joh 1:1-3; Eph 3:9; Heb 1:3).

Defender: Col 1:16 - powers

The "thrones, or dominions, or principalities, or powers" are clearly in reference to the spiritual creation of the vast host of heaven. The pagan world, whether of the ancient Greeks or of the modern New Agers has always believed in angels, demons or spirit beings of various types and powers, and it is vital for us to understand that such beings do exist and can wield great influence in the visible world as well as the invisible. Even these, however, were created by Jesus Christ. Many have rebelled against Him, both men and angels, always justifying themselves by maintaining they are the products of some cosmic evolutionary process instead of creation by the eternal, transcendent God.

Defender: Col 1:16 - for him

All things were not only created by God in Christ, but also for Him (Rom 11:36; 1Co 15:28; Eph 1:10). We cannot comprehend all this now, but even the evil that God has allowed will somehow eventually be to His glory (Rom 9:21-23)."

Defender: Col 1:17 - before all things

Note the frequent occurrence in Col 1:16-20 of the words "all things" and "by Him" (or "in Him"). By Him all things were created in the past, by Him all things consist in the present. by Him all things are to be reconciled in the future. Therefore. in Him all fulness dwells. "Of Him, and through Him, and to Him, are all things" (Rom 11:36). He is Alpha and Omega, all and in all.

Defender: Col 1:17 - consist

The Greek word translated "consist" is sunistano, from which we get "sustain." The things created by Christ are now being sustained, or conserved, or held together by Him. He is "upholding all things by the word of His power" (Heb 1:3). "In Him we live, and move, and have our being" (Act 17:28). The most basic of all scientific principles is implied in these two verses (Col 1:16, Col 1:17). The principle of conservation of mass-energy. or "all things." According to this principle, nothing is now being either created or annihilated - only conserved, as far as quantity is concerned. One state of matter can be changed to another (liquid to solid); one type of energy can be converted to another (electrical energy to light energy): and under some conditions, matter and energy can be interchanged (nuclear fission): but the total quantity of mass energy is always conserved. This law - also called the First Law of Thermodynamics - is the best-proved law of science, but science cannot tell us why it is true. The reason nothing is now being created is because Christ created all things in the past. The reason why nothing is now being annihilated is because all things are now being sustained by Him. If it were not so, the binding energy of the atom, which holds its structure together, would collapse, and the whole universe would disintegrate into chaos."

Defender: Col 1:20 - made peace

Jesus said: "Blessed are the peacemakers" (Mat 5:9). He did not say: "Blessed are the pacifists," those who give in to evil just to avoid fighting for the right. But how does one make peace? God "made peace through the blood of his [Christ's] cross." Man has utterly alienated himself from His Maker by his rebellion against Him, and it took nothing less than His own Son's atoning blood to reconcile sinful man to a holy God. Because of His shed blood, God in Christ can forgive sins and save sinners. Thus, Christ is the great Peacemaker between man and God. Before peace can truly prevail between man and man, there must be peace between man and God. But although God has now been reconciled to man, man still needs to be reconciled to God. Therefore, the best way Christians can be peacemakers on earth is to beseech men to be reconciled to God (2Co 5:20).

Defender: Col 1:20 - reconcile all things

Christ's death on the cross not only paid the price for man's redemption. but also for that of the whole universe. Because of sin. the creation is under the great curse, as it "groaneth and travaileth in pain together" (Rom 8:22). so it also must he reconciled to God. Again, note the past. present and future aspects of the work of Christ with respect to the entire universe. First. by Him all things were created. Note that creation was a completed work of the past (Gen 2:1-3): He is not now creating anything. as theistic evolutionists would suppose. Whenever the Bible mentions the creation of the heaven and the earth. it is always in the past tense. Secondly, He is now conserving what He created. Finally, He will reconcile everything back to God. Creation. conservation, consummation: that is the cosmic scope of the work of Christ."

Defender: Col 1:23 - the gospel

The "gospel" which Paul preached evidently encompassed the whole scope of the person and work of Jesus Christ, from creation to consummation (Col 1:15-20; note also the reference to "the word of the truth of the gospel" in Col 1:5). Thus, this great Christological passage in Col 1:12-23 is both introduced and concluded by calling it all "the gospel" (see Mat 4:23, note; 1Co 15:1-4, note; Rev 14:6, Rev 14:7, note).

Defender: Col 1:23 - every creature

It seems to he impossible that the gospel could have been "preached to every creature which is under heaven" in just the thirty or so years since Christ had given the disciples the commission to do just that (Mar 16:15 : Act 1:8). However, the preposition "to" is the Greek en more commonly translated simply by "in." Also, the word "creature" is the same as "creation" and is commonly so translated. Thus the clause may read: "... which was preached in every creation which is under heaven," a statement which is defensible and true. The Old Testament reminds us that "the heavens declare the glory of God: and the firmament sheweth His handywork" (Psa 19:1). The New Testament assures us that "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead: so that they are without excuse" (Rom 1:20). For those who have eyes to see and ears to hear, there can he found in every part of God's creation abundant testimony to His power and wisdom in creating and upholding all things. There is evidence of His curse upon the creation because of sin, evidence of His love in conserving and saving His creatures, and evidence of His purpose and future consummation. Truly the gospel is being preached in every creation under heaven."

Defender: Col 1:25 - dispensation

On "dispensation," see Eph 1:10, note; Eph 3:2, note."

Defender: Col 1:26 - mystery

See notes on Eph 3:3-11."

Defender: Col 1:27 - Christ in you

Some interpret this majestic statement as referring merely to the fact that Christ is now being preached among the Gentiles as well as the Jews. The greater truth, however, is that Christ is now in you - that is, He has come to dwell in the heart of each believer, whether Jew or Gentile, through the Holy Spirit (Joh 14:17 : Gal 2:20). His spiritual presence in us now assures us of His glorious physical presence with us in the ages to come (Eph 2:4-7)."

TSK: Col 1:1 - an // Timotheus

an : Rom 1:1; 1Co 1:1; 2Co 1:1; Eph 1:1

Timotheus : Phi 1:1; 1Th 1:1; 2Th 1:1; Phm 1:1

TSK: Col 1:2 - the saints // faithful // Grace

the saints : Psa 16:3; 1Co 1:2; Gal 3:9; Eph 1:1

faithful : 1Co 4:17; Eph 6:21

Grace : Rom 1:7; Gal 1:3; 1Pe 1:2; 2Pe 1:2; Jud 1:2; Rev 1:4

TSK: Col 1:3 - give // praying

give : Rom 1:8, Rom 1:9; 1Co 1:4; Eph 1:15; Phi 1:3-5, Phi 4:6; 1Th 1:2

praying : Col 1:9, Col 1:13; Eph 3:14-19; Phi 1:9-11; 1Th 3:10-13; 2Th 2:16, 2Th 2:17; 2Ti 1:3

TSK: Col 1:4 - we // faith // the love

we : Col 1:9; 2Co 7:7; Eph 1:15; 1Th 3:6; 3Jo 1:3, 3Jo 1:4

faith : Gal 5:6; 1Th 1:3, 1Th 4:9, 1Th 4:10; 2Th 1:3; Phm 1:5; 1Pe 1:21-23; 1Jo 3:14, 1Jo 3:23; 1Jo 4:16

the love : Heb 6:10

TSK: Col 1:5 - the hope // laid // the word

the hope : Col 1:23, Col 1:27; Act 23:6, Act 24:15, Act 26:6, Act 26:7; 1Co 13:13, 1Co 15:19; Gal 5:5; Eph 1:18, Eph 1:19; 2Th 2:16; Heb 7:19; 1Pe 3:15; 1Jo 3:3

laid : Psa 31:19; Mat 6:19, Mat 6:20; Luk 12:33; 2Ti 4:8; 1Pe 1:3, 1Pe 1:4

the word : Col 3:16; Act 10:36, Act 13:26; Rom 10:8; 2Co 5:19, 2Co 6:7; Eph 1:13; 1Th 2:13; 1Ti 1:15; 1Pe 2:2

TSK: Col 1:6 - is come // bringeth // since // knew // in truth

is come : Col 1:23; Psa 98:3; Mat 24:14, Mat 28:19; Mar 16:15; Rom 10:18, Rom 15:19, Rom 16:26; 2Co 10:14

bringeth : Col 1:10; Mar 4:8, Mar 4:26-29; Joh 15:16; Act 12:24; Rom 1:13, Rom 15:28; Eph 5:9; Phi 1:11, Phi 4:17

since : Rom 10:17

knew : Psa 110:3; Act 11:18, Act 16:14, Act 26:18; 1Co 15:10,1Co 15:11; 2Co 6:1; Eph 3:2; Eph 4:23; 1Th 1:5, 1Th 2:13; 2Th 2:13; Tit 2:11, Tit 2:12; 1Pe 1:2, 1Pe 1:3, 1Pe 5:12

in truth : Joh 4:23

TSK: Col 1:7 - Epaphras // our // a

Epaphras : Col 4:12; Phm 1:23

our : Phi 2:19-22, Phi 2:25

a : Num 12:7; Mat 24:45, Mat 25:21; 1Co 4:2, 1Co 4:17, 1Co 7:25; 2Co 11:23; Eph 5:21; 1Ti 4:6; 2Ti 2:2; Heb 2:17, Heb 3:2

TSK: Col 1:8

Col 1:4; Rom 5:5, Rom 15:30; Gal 5:22; 2Ti 1:7; 1Pe 1:22

TSK: Col 1:9 - since // do // that ye // of his // wisdom // spiritual

since : Col 1:3, Col 1:4, Col 1:6; Rom 1:8-10; Eph 1:15, Eph 1:16

do : 1Sa 12:23; Act 12:5; Phi 1:4; 1Th 1:3, 1Th 5:17; 2Th 1:11; 2Ti 1:3, 2Ti 1:4; Phm 1:4

that ye : 1Co 1:5; Eph 1:15-20, Eph 3:14-19; Phi 1:9-11

of his : Col 4:12; Psa 143:10; Joh 7:17; Rom 12:2; Eph 5:10,Eph 5:17, Eph 6:6; Heb 10:36; Heb 13:21; 1Pe 2:15, 1Pe 4:2; 1Jo 2:17

wisdom : Col 3:16, Col 4:5; Psa 119:99; Eph 1:8; Jam 1:5, Jam 3:17

spiritual : 1Jo 5:20

TSK: Col 1:10 - ye // all // fruitful // increasing

ye : Col 2:6, Col 4:5; Mic 4:5; Rom 4:12, Rom 6:4; Eph 4:1, Eph 5:2, Eph 5:15; Phi 1:27; 1Th 2:12

all : Col 3:20; Pro 16:7; Phi 4:18; 1Th 4:1; 2Ti 2:4; Heb 11:5, Heb 13:16; 1Jo 3:22

fruitful : Joh 15:8, Joh 15:16; Gal 5:22, Gal 5:23; Eph 2:10; Phi 1:11; Tit 3:1, Tit 3:14; Heb 13:21; 2Pe 1:8

increasing : Col 2:19; Isa 53:11; Dan 12:4; Hab 2:14; Joh 17:3; 2Co 2:14, 2Co 4:6, 2Co 9:8; Eph 1:17, Eph 4:13; 2Pe 1:2, 2Pe 1:3, 2Pe 3:18; 1Jo 5:20

TSK: Col 1:11 - Strengthened // his // unto

Strengthened : Isa 45:24; 2Co 12:9; Eph 3:16, Eph 6:10; Phi 4:13

his : Exo 15:6; Psa 63:2; Act 1:8; 2Co 4:7; Jud 1:25

unto : Pro 24:10; Act 5:41; Rom 2:7, Rom 5:3-5; 2Co 6:4-6, 2Co 12:9, 2Co 12:10; Eph 4:2; 1Th 3:3, 1Th 3:4; 2Ti 2:1-3; Heb 10:34-38, Heb 11:34-38, Heb 12:1, Heb 12:2; Jam 1:2-4; Jam 5:7, Jam 5:8; 2Pe 1:6; Rev 14:12

TSK: Col 1:12 - Giving // the Father // made // partakers // inheritance // in

Giving : Col 3:15, Col 3:17; 1Ch 29:20; Psa 79:13, Psa 107:21, Psa 107:22, Psa 116:7; Dan 2:23; Eph 5:4, Eph 5:20

the Father : Col 2:2; Joh 4:23, Joh 14:6, Joh 20:17; 1Co 8:6; Eph 4:6; Jam 3:9; 1Jo 1:3

made : 1Ki 6:7; Pro 16:1; Rom 8:29, Rom 8:30, Rom 9:23; 2Co 5:5; Tit 2:14; Rev 22:14

partakers : Rom 11:17, Rom 15:27; 1Co 9:23; Eph 3:6; Heb 3:1, Heb 3:14; 1Pe 5:1; 1Jo 3:1-3

inheritance : Mat 25:34; Act 20:32, Act 26:18; Rom 8:17; Eph 1:11, Eph 1:18; 1Pe 1:2-5

in : Psa 36:9, Psa 97:11; Pro 4:18; Isa 60:19, Isa 60:20; Heb 12:23; Rev 21:23, Rev 22:5

TSK: Col 1:13 - delivered // the power // and // the kingdom // his dear Son

delivered : Isa 49:24, Isa 49:25, Isa 53:12; Mat 12:29, Mat 12:30; Act 26:18; Heb 2:14

the power : Luk 22:53; Joh 12:31, Joh 12:32; 2Co 4:4; Eph 4:18, Eph 5:8, Eph 6:12; 1Pe 2:9; 1Jo 2:8, 1Jo 3:8

and : Luk 13:24; Joh 5:24; Rom 6:17-22; 1Co 6:9-11; 2Co 6:17, 2Co 6:18; Eph 2:3-10; 1Th 2:12; Tit 3:3-6; 2Pe 1:11; 1Jo 3:14

the kingdom : Psa 2:6, Psa 2:7; Isa 9:6, Isa 9:7; Dan 7:13, Dan 7:14; Zec 9:9; Mat 25:34; Rom 14:17; 1Co 15:23-25

his dear Son : Gr. the Son of his love, Isa 42:1; Mat 3:17, Mat 17:5; Joh 3:35, Joh 17:24; Eph 1:6

TSK: Col 1:14 - whom // the

whom : Mat 20:28; Act 20:28; Rom 3:24, Rom 3:25; Gal 3:13; Eph 1:7, Eph 5:2; 1Ti 2:6; Tit 2:14; Heb 9:12, Heb 9:22, Heb 10:12-14; 1Pe 1:19, 1Pe 1:20, 1Pe 3:18; 1Jo 2:2; Rev 1:5, Rev 5:9, Rev 14:4

the : Col 2:13, Col 3:13; Psa 32:1, Psa 32:2, Psa 130:4; Luk 5:20, Luk 7:47-50; Act 2:38, Act 10:43; Act 13:38, Act 13:39, Act 26:18; Rom 4:6-8; Eph 4:32; 1Jo 1:9, 1Jo 2:12

TSK: Col 1:15 - the image // the invisible // the firstborn // of every

the image : Exo 24:10; Num 12:8; Eze 1:26-28; Joh 1:18, Joh 14:9, Joh 15:24; 2Co 4:4, 2Co 4:6; Phi 2:6; Heb 1:3

the invisible : 1Ti 1:17, 1Ti 6:16; Heb 11:27

the firstborn : Col 1:13; Psa 89:27; Joh 1:14, Joh 3:16; Heb 1:6

of every : Col 1:16, Col 1:17; Pro 8:29-31; Rev 3:14

TSK: Col 1:16 - by him were // in heaven // thrones // by

by him were : Col 1:15; Psa 102:25-27; Isa 40:9-12, Isa 44:24; Joh 1:3; 1Co 8:6; Eph 3:9; Heb 1:2, Heb 1:10-12, Heb 3:3, Heb 3:4

in heaven : Col 1:20; Deu 4:39; 1Ch 29:11; Eph 1:10; Phi 2:10; Rev 5:13, Rev 5:14

thrones : Col 2:10,Col 2:15; Rom 8:38; Eph 1:21, Eph 3:10, Eph 6:12; 1Pe 3:22

by : Pro 16:4; Isa 43:21; Rom 11:36; Heb 2:10

TSK: Col 1:17 - he // and by

he : Col 1:15; Pro 8:22, Pro 8:23; Isa 43:11-13, Isa 44:6; Mic 5:2; Joh 1:1-3, Joh 8:58, Joh 17:5; 1Co 8:6; Heb 13:8; Rev 1:8, Rev 1:11, Rev 1:17, Rev 2:8

and by : 1Sa 2:8; Psa 75:3; Joh 5:17, Joh 5:18; Act 17:28; Heb 1:3

TSK: Col 1:18 - he is // the beginning // the firstborn // in all

he is : Col 1:24, Col 2:10-14; 1Co 11:3; Eph 1:10,Eph 1:22, Eph 1:23, Eph 4:15, Eph 4:16, Eph 5:23

the beginning : Joh 1:1; 1Jo 1:1; Rev 1:8, Rev 3:14, Rev 21:6, Rev 22:13

the firstborn : Joh 11:25, Joh 11:26; Act 26:23; 1Co 15:20-23; Rev 1:5, Rev 1:18

in all : or, among all, Psa 45:2-5, Psa 89:27; Son 5:10; Isa 52:13; Mat 23:8, Mat 28:18; Joh 1:16, Joh 1:27; Joh 3:29-31, Joh 3:34, Joh 3:35; Rom 8:29; 1Co 15:25; Heb 1:5, Heb 1:6; Rev 5:9-13, Rev 11:15; Rev 21:23, Rev 21:24

TSK: Col 1:19

Col 2:3, Col 2:9, Col 3:11; Mat 11:25-27; Luk 10:21; Joh 1:16, Joh 3:34; Eph 1:3, Eph 1:23, Eph 4:10

TSK: Col 1:20 - having made peace // reconcile // things in earth

having made peace : or making peace, Col 1:21, Col 1:22; Lev 6:30; Psa 85:10,Psa 85:11; Isa 9:6, Isa 9:7; Eze 45:17-20; Dan 9:24-26; Mic 5:2, Mic 5:5; Zec 9:9, Zec 9:10; Luk 2:14; Act 10:30; Rom 5:1; 2Co 5:19-21; Eph 2:13-17; Heb 13:20,Heb 13:21; 1Jo 4:9, 1Jo 4:10

reconcile : 2Co 5:18; Heb 2:17

things in earth : Eph 1:10; Phi 2:10

TSK: Col 1:21 - sometime // in your mind by

sometime : Rom 1:30, Rom 5:9, Rom 5:10, Rom 8:7, Rom 8:8; 1Co 6:9-11; Eph 2:1, Eph 2:2, Eph 2:12, Eph 2:19, Eph 4:18; Tit 3:3-7; Jam 4:4

in your mind by : or, by your mind in, Tit 1:15, Tit 1:16

TSK: Col 1:22 - the body // to // in his

the body : Rom 7:4; Eph 2:15, Eph 2:16; Heb 10:10,Heb 10:20

to : Luk 1:75; 2Co 11:2; Eph 1:4, Eph 5:27; 1Th 4:7; Tit 2:14; 2Pe 3:14; Jud 1:24

in his : Job 15:15, Job 25:5; Psa 51:7; Heb 13:21

TSK: Col 1:23 - ye continue // grounded // moved // the hope // to // under // whereof

ye continue : Psa 92:13, Psa 92:14, Psa 125:5; Eze 18:26; Hos 6:3, Hos 6:4; Zep 1:6; Mat 24:13; Luk 8:13-15, Luk 22:32; Joh 8:30-32, Joh 15:9, Joh 15:10; Act 11:23, Act 14:22; Rom 2:7; Gal 4:11, Gal 5:7, Gal 6:9; 1Th 3:5; Heb 3:6, Heb 3:14, Heb 4:14, Heb 10:38; 1Pe 1:5; 2Pe 2:18-22; 1Jo 2:27; Rev 2:10

grounded : Col 2:7; Mat 7:24, Mat 7:25; Luk 6:48; Eph 2:21, Eph 3:17, Eph 4:16

moved : Joh 15:6; Act 20:24; 1Co 15:58; 1Th 3:3

the hope : Col 1:5; Rom 5:5; Gal 5:5; Eph 1:18; 1Th 5:8; 2Th 2:16; Tit 3:7; Heb 6:19; 1Pe 1:3; 1Jo 3:1-3

to : Col 1:6; Mat 24:14; Mar 16:15; Rom 10:18

under : Deu 2:25, Deu 4:19; Lam 3:66; Act 2:5, Act 4:12

whereof : Col 1:25; Act 1:17, Act 1:25, Act 26:16; Rom 15:16; 1Co 4:1-3; 2Co 3:6, 2Co 4:1, 2Co 5:18-20; 2Co 6:1, 2Co 11:23; Eph 3:7, Eph 3:8; 1Ti 1:12, 1Ti 2:7; 2Ti 1:11, 2Ti 1:12, 2Ti 4:5, 2Ti 4:6

TSK: Col 1:24 - rejoice // fill // for

rejoice : Mat 5:11, Mat 5:12; Act 5:41; Rom 5:3; 2Co 7:4; Eph 3:1, Eph 3:13; Phi 2:17, Phi 2:18; Jam 1:2

fill : 2Co 1:5-8, 2Co 4:8-12, 2Co 11:23-27; Phi 3:10; 2Ti 1:8, 2Ti 2:9, 2Ti 2:10

for : Col 1:18; Eph 1:23

TSK: Col 1:25 - I am // according // to fulfil

I am : Col 1:23; 1Th 3:2; 1Ti 4:6

according : Rom 15:15-18; 1Co 9:17; Gal 2:7, Gal 2:8; Eph 3:2

to fulfil : or, fully to preach, Rom 15:19; 2Ti 4:2-5

TSK: Col 1:26 - the mystery // now

the mystery : Rom 16:25, Rom 16:26; 1Co 2:7; Eph 3:3-10

now : Psa 25:14; Mat 13:11; Mar 4:11; Luk 8:10; 2Ti 1:10

TSK: Col 1:27 - whom // the riches // Christ // in you // the hope

whom : 1Co 2:12-14; 2Co 2:14, 2Co 4:6; Gal 1:15, Gal 1:16

the riches : Col 2:3; Rom 9:23, Rom 11:33; Eph 1:7, Eph 1:17, Eph 1:18, Eph 3:8-10,Eph 3:16; Phi 4:19

Christ : Col 3:11; Luk 17:21; Joh 6:56, Joh 14:17, Joh 14:20,Joh 14:23, Joh 15:2-5, Joh 17:22, Joh 17:23, Joh 17:26; Rom 8:10; 1Co 3:16; 2Co 6:16; Gal 2:20, Gal 4:19; Eph 2:22, Eph 3:17; 1Jo 4:4; Rev 3:20

in you : or, among you

the hope : Col 1:5; Psa 16:9-11; Rom 5:2, Rom 8:18, Rom 8:19; 2Co 4:17; 1Ti 1:1; 1Pe 1:3, 1Pe 1:4

TSK: Col 1:28 - Whom // warning // teaching // in all // we may // perfect

Whom : Act 3:20, Act 5:42, Act 8:5, Act 8:35, Act 9:20, Act 10:36, Act 11:20, Act 13:38, Act 17:3, Act 17:18; Rom 16:25; 1Co 1:23, 1Co 15:12; 2Co 4:5, 2Co 10:14; Eph 3:8; Phi 1:15-18; 1Ti 3:16

warning : Jer 6:10; Eze 3:17-21, Eze 33:4-9; Mat 3:7; Act 20:27, Act 20:28, Act 20:31; 1Co 4:14; 1Th 4:6, 1Th 5:12-14

teaching : Deu 4:5; Eze 7:10; Ecc 12:9; Mat 28:20; Mar 6:34; Eph 4:11; 1Ti 3:2; 2Ti 2:24, 2Ti 2:25

in all : Pro 8:5; Jer 3:15; Luk 21:15; 1Co 2:6, 1Co 2:15, 1Co 12:8; 2Pe 3:15

we may : Col 1:22; 2Co 11:2; Eph 5:27

perfect : Col 2:10; 1Co 1:30; Eph 4:12, Eph 4:13; Heb 10:14, Heb 13:21

TSK: Col 1:29 - labour // striving // his // mightily

labour : Col 4:12; 1Co 15:10; 2Co 5:9, 2Co 6:5, 2Co 11:23; Phi 2:16; 1Th 2:9; 2Th 3:8; 2Ti 2:10; Rev 2:3

striving : Col 2:1; Luk 13:24; Rom 15:20,Rom 15:30; 1Co 9:25-27; Phi 1:27, Phi 1:30; Heb 12:4

his : 1Co 12:6, 1Co 12:11; Eph 1:19, Eph 3:7, Eph 3:20; Phi 2:13; Heb 13:21

mightily : 2Co 12:9, 2Co 12:10, 2Co 13:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Col 1:2 - To the saints // And faithful brethren in Christ // Which are at Colosse // Grace be unto you, and peace, from God our Father and the Lord Jesus Christ

To the saints: See Poole on "Phi 1:1".

And faithful brethren in Christ: See Poole on "Phi 4:21".

Which are at Colosse: see the Argument: ( See Poole on "Col 1:1" .)

Grace be unto you, and peace, from God our Father and the Lord Jesus Christ: See Poole on "Eph 1:2", and See Poole on "Phi 1:2" .

Poole: Col 1:3 - We give thanks to God // And the Father of our Lord Jesus Christ // Praying always for you

We give thanks to God: See Poole on "Phi 1:3". He doth here take in Timothy and others, in acknowledging of God’ s grace to them, which might express his great good-will to them.

And the Father of our Lord Jesus Christ describing God, to whom they render thanks both absolutely and relatively, as the Father of Jesus Christ, according to both natures: See Poole on "2Co 1:3" , and See Poole on "Eph 1:3" .

Praying always for you always when they did address themselves to God by prayer making mention of them, as he also wrote to the Philippians: See Poole on "Phi 1:3,4" .

Poole: Col 1:4

He instanceth in principal graces, as the matter of his thanksgiving, beginning with faith described and differenced from the special object of it, Christ Jesus implying not a bare knowledge or assent, but a trust in him alone for salvation; so Rom 1:8 . Understanding this saving grace with the consequent was wrought in them, as he heard it was in the Ephesians, and Philemon, it, was a cogent motive to engage them in solemn thankfulness to God: see on Eph 1:15 , compared with Phm 1:5 . He joins love or charity, to all the saints with faith to our Saviour, because they are in effect inseparable, there being no real embracing of Christ without loving of him, and all his members for his sake, Gal 5:6 2Ti 1:13 : not as if believers were not to show love or charity to others, who are of the same nature, and so bear the image of God, for this Christ requires of them, Mat 5:44,45 ; but by how much the nearer any are brought to God by sanctification, by so much the more a special love is to be showed to them, as fellow citizens, of the household of God, and the hosehold of faith, Rom 15:26 , with Gal 6:10 Eph 2:19 .

Poole: Col 1:5 - For the hope which is laid up for you in heaven // Whereof ye heard before in the word of the truth of the gospel

For the hope which is laid up for you in heaven: hope here, in this description of it, seems chiefly by a metonymy to be put for the glorious eternal salvation hoped for, Rom 8:24 Eph 1:18 which may also include that lively grace whereby we lay hold of eternal life contained in the promise, Tit 1:2 . This indeed is set before believers here to encourage them to fly unto Christ for refuge, Heb 6:18 , and reserved in heaven for them, 1Pe 1:4 ; which may well quicken in Christian love all the members of Christ in every condition; yet not with a mercenary of affection, 2Co 5:14 , as if any by offices of Christian love to brethren could merit what is laid up for those who exercise faith, love, and hope, but that God of his mere grace and undeserved love is pleased to reward such as diligently seek him, and thereby gives an exact evidence of his admirable liberality, Heb 11:6 , which will abundantly weigh down those light afflictions they sustain here, 2Co 4:17 .

Whereof ye heard before in the word of the truth of the gospel hereupon he puts them in mind of the means whereby they attained to this good hope when they first embraced the gospel, viz. by hearing, Rom 10:14 , the word of truth, eminently, 2Co 6:7 Eph 1:13 ; not only because it is the word of Jesus Christ, who is the truth and the life, Joh 14:6 , but because the gospel (which is here put appositively) is the most excellent of all truths, surpassing all in philosophy, and the law, Joh 1:17 .

Poole: Col 1:6 - Which is come unto you, as it is in all the world // believed on in the world // And bringeth forth fruit // As it doth also in you, since the day ye heard of it // And knew the grace of God in truth

Which is come unto you, as it is in all the world and passing the narrow bounds of Judea, unto all or most of the regions of the world, Col 1:23 Mat 24:14 Act 2:5 Rom 1:8 10:18 . So admirable was the progress of it east, west, north, and south, well nigh over the world as it was then known to the Greeks and Romans; whereupon the apostle might well write, Christ was

believed on in the world 1Ti 3:16 : as Christ had said he was the light of the world, and, by a figure of part for the whole, would upon his death draw all men to him, Joh 12:32,46 . Yet let not the Rhemists, or any other Romanist, think that the promulgation of the mysteries of the gospel then is any proof of the verity of the Romish religion in these latter ages, when by tyranny they impose for doctrines the traditions of men: they do not bring forth that genuine fruit which the Colossians did.

And bringeth forth fruit viz. becoming the gospel, (as the Philipplans did, Phi 1:27 ), and true repentance, Mat 3:8 13:23 Joh 15:16 ; and real holiness, abiding in the hearts and lives of men, and effectually working in them that believe it, Isa 55:10 Act 5:14 Act 6:7 12:24,16,17,20 1Th 2:13 ; which the practical religion of the papists generally bears no proportion to, being contrary to that.

As it doth also in you, since the day ye heard of it which from the first receiving of the gospel, was found growing amongst the true converts at Colosse, though it should seem false teachers crept in to choke the good fruit with their tares.

And knew the grace of God in truth however, they who had real experience of the grace of God and the excellency of the knowledge of Christ, Psa 3:8 , did hold, bringing forth fruit in old age, Psa 92:14 .

Poole: Col 1:7 - As ye also learned of Epaphras // Our dear fellow servant // Who is for you a faithful minister of Christ

As ye also learned of Epaphras: to maintain the truth, it did much concern them to have a good opinion of him, who was an eminent instrument in communicating it to them, and therefore Paul doth here very opportunely commend Epaphras, in opposition to those false teachers, who likely might insinuate somewhat to his disparagement.

Our dear fellow servant the respect they bare, and relation he stood in to them, being dearly beloved of him for his sincerity in promulgating the gospel; and being engaged with them in the service of the same Master, Col 4:7 Rev 6:11 .

Who is for you a faithful minister of Christ his office, which he discharged with fidelity and affection unto them. He did with all honesty and integrity, as became one intrusted by his Master Christ, discharge what was incumbent on him for their good, Col 4:13 Joh 12:26 1Co 4:1,2 Eph 4:12 1Ti 4:6 Heb 13:17 .

Poole: Col 1:8

Having with kindness and delight reported to Paul and Timothy, &c., what a spiritually fervent affection, not moved by carnal considerations, but inwrought by the Spirit, Gal 5:6,22 , arising from a renewed heart, 1Ti 1:5 2Ti 1:7 , they had for Christ, for the gospel, the apostle, and all that did love the Lord Jesus in sincerity, Gal 6:10 1Pe 1:22,23 .

Poole: Col 1:9 - For this cause we also // Since the day we heard it, do not cease to pray for you // And to desire that ye might be filled with the knowledge of his will // In all wisdom

For this cause we also he doth here suggest the motive mentioned in the precedent verses, viz. their faith and love, Col 1:4,5 , and their special love to him, Col 1:8 , why he and his brethren had them so much upon their hearts: See Poole on "Eph 1:15-17" .

Since the day we heard it, do not cease to pray for you: it seems, from the time they were refreshed with these things they did (as he exhorts the Colossians here, Col 4:2 ) always upon all solemn occasions wait upon God for the Colossians’ spiritual prosperity, as Paul himself did for the Philippians: See Poole on "Luk 18:1" . See Poole on "Rom 12:12" . See Poole on "Phi 1:4" . See Poole on "Phi 1:9" . See Poole on "1Th 5:17" .

And to desire that ye might be filled with the knowledge of his will and the subject matter of their instant prayer was, that they might attain to a more distinct, clear, and practical knowledge of the mind of God in Christ, and a greater measure of conformity to what he requires in the gospel, Col 1:6 Eph 5:15-17 .

In all wisdom in (rather than with) all necessary knowledge of the things of faith and manners, according to the prescript of the gospel: for sapience or wisdom doth properly respect the most excellent things, and such we learn most distinctly and satisfactorily from the revealed will of God, which we have in the Bible: this is that which Paul and other holy men spoke as taught of God amongst the perfect or grown Christians, in opposition both to the wisdom of man and of the world, 1Co 2:4,6 , being agreeable to the will of God, Job 28:28 Pro 28:7 Joh 6:40 1Th 4:3 . And with this Christian wisdom some would render the following words, in

spiritual prudence but if we render it understanding, or intelligence, it may be expounded to the same sense; for which there may be very good reason, for the philosopher doth sometimes by the Greek word mean that power or habit whereby men judge aright of things presented conducing to happiness, so as upon a due expense of circumstances to discern the good from the evil, the true from the false, and the real from the apparent: such a gift as Paul prays the Lord would give unto Timothy, 2Ti 2:7 , compared with 1Co 1:5 , that they might rightly distinguish between the simplicity and purity of the gospel, and those false glosses and colours that false teachers went about to sophisticate it with; not be without understanding his some who followed our Saviour, Mat 15:16 what course they should take in the practice of piety, but be able to discern the times, 1Ch 12:32 , and other circumstances, Psa 39:1 50:23 Ecc 5:1 Luk 8:18 ; for the ordering their actions aright, so as they may adorn the doctrine of God our Saviour in all things, as becomes the gospel, Eph 1:8 , with Phi 1:10,27 Col 4:5 Tit 2:10 . Ignorance then can be no mother of true devotion, nor the inventions of men acceptable service to the living God, whose will alone is the rule of his worship.

Poole: Col 1:10 - That ye might walk worthy of the Lord // worthy of the Lord // unto all pleasing // Being fruitful in every good work // And increasing in the knowledge of God

That ye might walk worthy of the Lord: they prayed for the above mentioned gracious habits, that the Colossians might exercise them in a course of life as it becomes those who are effectually called by the gospel to be the sons of God, and the servants of Christ; suitable to the members of the body of Christ: See Poole on "Eph 4:1" . See Poole on "Phi 1:27" ; compared with Rom 16:2 1Th 2:12 2Th 1:11 . As the word God alone ordinary connotes the Father, so Lord doth Christ; answerable to whose wisdom, holiness, and example, Christians professing a relation to him, and expecting benefit by his purchase, should behave themselves; so that the papists cannot from this walking

worthy of the Lord justly infer a merit of condignity, behaving ourselves as Christians being so far from any merit or desert of ours, that it is a debt, we being indispensably obliged to do so, practice being the end of our knowledge. And this end we are to respect

unto all pleasing i.e. designing and endeavouring not in one thing only, or in few things, but in all things whatsoever are incmnbent on us, we may find aceptance with our Lord and Master, Col 3:20 1Co 7:32 10:31 1Th 2:4 Heb 12:28 : all should be great and generous, such as may best like our Lord, keeping themselves from the defilements of the age, Rev 3:4 .

Being fruitful in every good work particularly fructifying, which in the sense may be joined with being filled, Col 1:8 : being fruitful is a metaphorical expression borrowed from fruit-bearing trees, unto which godly men and real Christians are compared, Psa 1:3 Joh 15:8 ; and

every good work is the fruit which these plants of the Lord, having his Spirit as the seed remaining in them, 1Jo 3:9 , do bring forth of every sort from a right principle, 1Ti 1:5 , according to rule warranted by God, Isa 29:13 Gal 6:16 ; or having a call from him, for his glory: see 2Co 9:8 Phi 1:11 2Th 2:17 Heb 13:21 .

And increasing in the knowledge of God: the Colossians were not yet perfect in knowledge, and therefore they prayed that they might go on, and grow in grace and knowledge of God and Christ, 2Pe 3:18 , the best here knowing but in part, 1Co 13:9 ; therefore they desired these Christians, as the Philippians, Phi 3:10,12 , and the Ephesians, Eph 4:13 , might come to their stature: see on the texts.

Poole: Col 1:11 - Strengthened with all might, according to his glorious power // Unto all patience // And long-suffering with joyfulness

Strengthened with all might, according to his glorious power: whereunto that they might be enabled, it was needful to pray for a power from above, for the best Christians here below are but infirm as well as imperfect, not able to perform what is required of them for doing and suffering the will of God till strengthened: See Poole on "Phi 4:13" , compared with Rev 7:17 . We have here great need of all might, special aids of God, to discharge difficult duties, to mortify strong corruptions, to contemn worldly allurements, to repulse frequent temptations, to bear manifold crosses, and to improve daily mercies, derived from exceeding great and mighty power; See Poole on "Eph 1:19" . See Poole on "Eph 1:20" . See Poole on "Eph 3:16" ; an excellent glorious power, 2Co 4:7,13 , needful to consummate and complete, as well as begin, the work of grace, 2Th 1:11 ; a great reality (and not a metaphor) to sincere converts and sound believers.

Unto all patience every way to bear the things which come hard upon them or continue long. Philosophy, with all its prescriptions, is ineffectual to form the soul to true patience and contentment under sufferings, it must be given on the behalf of Christ, Phi 1:29 , to a believer, to suffer patiently in tongue and heart, without a prevailing mixture of passion, so that evils do not make all impression upon him, but he doth possess his soul with patience to the end.

And long-suffering with joyfulness which he could not do with a becoming Christian cheerfulness, when, surcharged with a weight of troubles, he finds himself sinking, if he were not supported with the hands of Heaven, which relieve with present comfort, and raise up to believe a future reward, Mat 5:12 Act 5:41 Rom 5:3 1Co 11:32 2Co 1:5 Heb 11:27 12:10,12 Jas 1:2,4 .

Poole: Col 1:12 - Giving thanks unto the Father // Which hath made us meet // To be partakers of the inheritance of the saints in light // of the saints in light

Giving thanks unto the Father he passeth from petitioning, Col 1:9 , to thanksgiving to God the Father, upon the consideration of his grace manifested in his Son for our redemption. In the Ephesians, Eph 1:3,4 , he began with election, here with effectual vocation; he acknowledgeth God the Father to be the object and author of what was wrought for us by his Son, and in us by his Spirit.

Which hath made us meet who hath made us capable of communion with himself, or ready and fit, which implies that by nature we are unready and unfit; so that merit cannot be drawn hence, and the Rhemists have done ill, contrary to the translation of the Syriac, to translate it, made us worthy: one copy hath, who hath called us. The original word, in that we follow, seems to be an idiom of the apostle (as the learned think) borrowed from the Hebrew; we find it used only in one other text by the apostle, 2Co 3:5,6 ; and there he shows we are insufficient for, and incapable of, saying good things, till God do capacitate us by making us accepted in the beloved, Eph 1:6 ; we cannot understand things of the Spirit of God, nor affect God, Joh 12:39 Rom 8:5 1Co 2:14 , till God do draw and capacitate us, Joh 6:44,45 Phm 2:13 , and form and work us by his Spirit unto this selfsame thing, Rom 4:17 2Co 5:5 .

To be partakers of the inheritance of the saints in light to have a part in the lot of the purchased inheritance with them that are sanctified, Act 26:18 Eph 1:14 . The apostle seems to allude to the land of Canaan, wherein a portion was assigned to every one by lot for his inheritance, that being a type of the rest which remaineth to the people of God, Heb 4:9 ; and this is here said to be

of the saints in light as allegorically connoting the joy and glory of that state and place, in opposition to the power of darkness.

Poole: Col 1:13 - The power of darkness // hath translated us into the kingdom of his dear Son

The power of darkness which signifies the sadness and despair of the damned, Eph 6:12 Jud 1:8 , that they who are made meet to walk in the light as children of the light, Eph 5:8 , are eternally freed from. The word which the apostle useth to express God’ s delivering of believers from the power of sin and Satan is very emphatical, signifying a gratuitous freedom, where a stranger hath delivered him from slavery who did not deserve it, nor then desire it, Mar 3:27 Luk 1:74,79 Eph 2:2,5,6 Heb 2:14,15 , though he was held fast as in fetters of iron. And which is more, he adds another word,

hath translated us into the kingdom of his dear Son intimating he did not leave us as Adam was before the fall, but transport us without any precedent will of ours, by the effectual call of his insuperable grace, Joh 6:44 1Th 2:12 1Pe 2:9 , from the dominion of Satan, into that of his own Son, the Son of his love, Mat 3:17 17:5 Eph 1:6 , amongst his subjects and servants, where he reigns, in his kingdom of grace, Mat 13:11 , where Christ dwells in the heart by his Spirit, that is united to him by faith, Eph 3:17 Eph 4:12,13 Heb 12:22,23 ; and of glory indeed in our Head, Col 1:24 , with Eph 2:6 , by right of adoption, Rom 8:17 , and hope of salvation through him promised by the omnipotent and true God, Rom 8:24 1Th 5:23,24 Tit 1:2 ; who may well call it the kingdom of his dear Son, in that he admits none into it but by the mediation of his Son, who makes his subjects willing, Psa 110:3 , and received this government of his Father, Mat 28:18 Luk 22:29 Eph 1:6,7 ; of whose dear Son Paul hath more to say, to the comfort of his faithful subjects at Colosse, and every where.

Poole: Col 1:14 - In whom // Have redemption // Through his blood // Even the forgiveness of sins

In whom i.e. in the person of Christ alone God-man, deputed of his Father to die for our salvation, Act 4:12 20:28 .

We; as we are in him, made meet, Col 1:12 .

Have redemption we have eternal deliverance, Heb 9:12 , effected by a full ransom paid, 1Co 6:20 7:23 1Pe 1:18,19 . For the freeing us indeed out of a state of sin and misery, Joh 8:36 , or eternal death the wages of sin, Rom 6:23 16:20 ; so that by redemption here is not meant barely laying down the price, Luk 2:38 , nor consummate redemption at the last, Eph 1:14 4:30 , but efficacious redemption.

Through his blood upon the account of Christ’ s offering himself an expiatory sacrifice to God, without which is no remission, Heb 9:22 Rev 5:9 ; effusion of his blood, by a synecdoche, takes in his humiliation to the death of the cross, and the pains of the second death he underwent for us, Isa 53:5,6 Ac 2:24 Gal 3:13 Phi 2:8 .

Even the forgiveness of sins plenary remission of offences is by apposition to, or follows, redemption as a necessary effect, Col 2:13 Luk 1:77 Act 10:43 , by a metonymy transferring the cause to the effect: to see more: See Poole on "Eph 1:7" .

Poole: Col 1:15

Having touched on the benefit of Christ’ s sacrifice, which implies his human nature, he doth here rise higher, to set forth the dignity of his person, (which made it satisfactory), both with respect to his Father and the creature. As to the former, he styles him his image, which is not to be understood of an artificial, accidental, or imperfect image, as that of the king on his coin, or as man was the feeble image of God, Gen 9:6 1Co 11:7 Col 3:10 ; for the apostle’ s arguing Christ’ s dignity to redeem, would have no force in it, if Christ were no more than a mere man; but of a natural, substantial, and perfect image: as Seth was the natural image of his father Adam, of the same substance with him, Gen 5:3 ; so Christ, the eternal Word, the only begotten Son of God by nature, Joh 1:1,18 , ( See Poole on "Phi 2:6" ), very God of very God, Joh 17:3,5 , doth exactly resemble, perfectly and adequately represent, his Father, of whose person he is the express character, or perfect image, Heb 1:3 . Yet more distinctly Christ is the image of God, either:

1. As he is the Second Person in the blessed Trinity, from an intrinsical relation to the Father, in regard of the same essence with him by eternal generation before the world was made. He being eternally in the Father, and the Father in him, Joh 14:10 ; so he is in respect of his Father his essential image, and in regard to us as invisible as the Father himself; no creature could be the eternal image of the Creator, as that Son of the only true God, the living God, was, and is, Mat 16:16 Joh 6:69 , in respect of his Father.

2. As he is God-man, in whom the fulness of the Godhead dwells bodily, Col 2:9 , whereby he doth infinitely exceed and surpass angels and men at first, Heb 1:5,6 2:5 . The apostle in this place doth not say simply Christ the image of God, but of the invisible God ( considered personally), i.e. the Father; because the Father cannot be known to us but in his Son, as in an image, in which he would represent or manifest himself to be seen or known, Joh 1:14,18 Joh 14:8,9 2Co 4:4 . And in this latter respect (which imports the manifestative, not essential image) is Christ the image of his invisible Father unto us; unto whom, in all his offices and works of mediation, the attributes, affections, and excellencies of God clearly shine forth, they being otherwise incomprehensible and invisible by a creature: but Christ is the complete image of them, in a transcendent way; for as they are in him, they are incommunicable to any mere creature, and therefore he is the image of the invisible God, in that he makes him visible unto us. God is a pure Spirit, without body, or bodily parts, but yet was clearly manifested in Christ tabernacling amongst us, Joh 1:14 1Ti 3:16 : he represents him to us in his understanding and wisdom, Pro 8:14,15 ; almightiness and eternity, Isa 9:6 Joh 1:1 8:58 , permanency and unchangeableness, Heb 1:11,12 13:8 , omnipresence and omnisciency, Joh 2:24,25 13:18 Rev 2:13 . Not (as the Lutherans strangely imagine) that Christ is omnipotent with the omnipotency of the Divine nature, or omniscient with that omnisciency, as if the manhood did instrumentally use the attributes of the Godhead; but such perfections are really inherent in and appertaining to the manhood, by virtue of its union with the Divine nature in the Second Person of the Trinity, that though they are vastly short of the attributes which are essential to the Godhead, yet they are the completest image of them, and such as no mere creature is capable of. Hence it is said, we beheld his glory, the glory of the only begotten Son of God, who did further represent and manifest his Father to us, in the works of creation and preservation which he did, Joh 1:3 5:19 Heb 1:10 . Hence the apostle in this verse considers the dignity of Christ, with respect to the creature, adding to the forementioned intrinsic, an extrinsic royalty, the first-born of every creature which a learned man would render, begotten before all the creation, or born before every creature, which is a Hebrew phrase. The Greek scholiast and several of the Greek fathers go this way; not as if the ineffable generation of Christ had any beginning, as some falsely conceited Christ to be made in time, just in the beginning before the world, by whom as an instrument all the rest were created; but the apostle doth not say he was first made, or first created; but, Col 1:17 , was, or did exist, before all things besides; (as John Baptist said, he was before me Joh 1:15 ); and therefore none of the rank of all them, but of another, viz. equal with his Father, whose image he was, above all that was made or created: he was not created at all, though first-born, or first-begotten, yet not first-created, (being distinguished here from created, as the cause from the effect), as it refers to him that begets, so it may to only begotten, Christ being so begotten as no other was or could be, Pro 8:22 Mic 5:2 Heb 1:5,6 , even from eternity. The word first may either respect what follows, and so notes order in the things spoken of, he who is first being one of them, 1Co 15:47 ; or things going before, in which sense it denies all order or series of things in the same kind: as God is first before whom none, Isa 41:4 43:11 Rev 21:6 ; so Christ may be said to be first-born because the only begotten Son of his Father, Joh 1:14 : so the apostle may consider him here in order to establish the consideration of him as Mediator and Head of his church, Col 1:18 ; he speaking before, Col 1:16 , of those things more generally whose creation are assigned to him, in contradistinction to those of the church or new creation, Col 1:18 . Agreeably to our translation, first-born of every creature ( note, here is a difference in the Greek, between first-born of and for, Col 1:18 ), we may consider:

1. Negatively. It is not to be understood properly for the first in order, so as to be one of them, in reference to whom he is said to be the first-born. But:

2. Positively, yet figuratively in a borrowed speech: so primacy and primogeniture may be attributed to him in regard of the creatures:

a) By a metonymy of the antecedent for the consequent; he who hath the privileges of enjoying and disposing of his father’ s goods and inheritance, is accounted the first-born, Gen 27:29 Gal 4:1 ; so is Christ, being Owner, Lord, and Prince of every creature, as he is God-man, or ordained to human nature, he hath the preeminence of the whole creation, and is the chief, Psa 2:7,8

Heb 1:2,6 . The heir amongst the Hebrews was reckoned the prince of the family, and so amongst the Romans the heir was taken for the lord: so God said he would make David his first-born, Psa 89:27 , compared with Job 18:13 Isa 14:30

Jer 31:9 . This sovereign empire which Christ hath over all the creation, and the parts of it, is by his primogeniture, or that he is first-born, since there is left nothing that is not under him, Heb 2:8 , (as Adam in this lower world, in regard of his dominion, the state of innocency, might be first-born of them created for him), for the apostle brings in the next verse as the fundamental reason of this assertion.

b) By a consideration of Christ in God’ s eternal decree and purpose, as the common womb of him who is God-man, and all creatures; being fore-ordained before the foundation of the world, 1Pe 1:20 , he may be looked upon as the first-born amongst those who are predestinated to be conformed to his image, Rom 8:29 , with Eph 1:4,5 ; for upon this account he is the first-born of the first-born creatures or church, (but this, as hinted before, is considered more specially, Col 1 :18), Heb 12:23 , therefore the first-born of all others: and this may be one respect in which he is before them, Col 1:17 , with Pro 8:22 ; yea, all of them of the old, as well as the new creation. The Socinians are so daringly bold as to restrain this extensive expression of

every creature or all the creation, to the new creation of men or the faithtful only, by perverting some texts of Scripture to strain them that way; when it is plain by what follows, the Spirit of God means all created beings, either in the first or second world, Christ being the principal cause both of the one and the other; the apostle, by the general term every creature simply, without any additament, doth import all created things, viz. the heavens and the earth, with all that is made in them: neither angels, nor inanimate and irrational creatures, are excluded; as in the apostle’ s reason immediately following this expression.

Poole: Col 1:16 - For by him were all things created // the firstborn of every creature // By him // Were all things created // all things created by him // That are in heaven, and that are in earth // all things // Visible and invisible // Whether they be // thrones, or dominions, or principalities, or powers // All things were created by him // And for him

For by him were all things created: he proves Christ to be before and Lord over every creature, more excellent than them all, with a prerogative other princes want, for none of them is a creator of his subjects, who were not made by him or for him, as all creatures without exception were made by and for Christ. The apostle here is as cautious as may be, lest by speaking of Christ as

the firstborn of every creature he should seem to put him in the order of creatures, which he shows do depend upon him for their creation and preservation, since he brought them out of nothing into being, and therein doth sustain them.

By him in whom they have their beings, live and move, Act 17:28 . Some render the particle in, rather than by. But they disclaim the philosophical notions about Platonic ideas, only conceive all to be made in Christ, as the exemplary cause, whom God had in his eternal decree set up as the pattern of all perfections, being his image, according to which it was agreed, in the council of the Trinity, man should be made, Gen 1:26 . But the most do, according to our translation, render it (as a Hebrew phrase) by, ( being of the same import with that in the end of the verse), or through, which is expressive of the principal efficient, not the instrumental cause, for all the things made were produced out of nothing into being immediately by him, Joh 1:3,10 Heb 1:8,10 : he might well be Lord over them all, who was the first founder of them, Act 10:36 1Co 8:6 ; and whatever the adversaries allege, it is plain in Scripture that by is used of the principal cause, Col 1:1 Rom 11:31,36 1Co 1:1 1Co 12:8,9 2Co 1:1 Gal 1:1 1Th 4:2 2Th 3:12 .

Were all things created: creation is simply, universally, and absolutely attributed to him; for whatever subtilties some would suggest,

all things created by him is equivalent to he created all things; compare Psa 96:5 102:25 , with Isa 44:24 48:13 Jer 10:12 Act 17:24 , with Rom 11:36 : (like 1Co 1:9 , with 1Th 2:12 ).

That are in heaven, and that are in earth: the apostle speaks extensively of all proceeding from not being into being, both generally and distributively, agreeably to the common expression of

all things that were made at the beginning, Act 4:24 : though in Scripture, where mention is made of the creation, heaven and earth be not always expressed, Isa 40:26 Mar 10:6 13:19 Act 17:24 Rom 1:20 2Pe 3:4 Rev 4:11 ; but here, where all things in heaven and earth, visible and invisible, are expressed, it is evident that heaven and earth are together comprehended.

Visible and invisible: these two adjuncts of visible and invisible do divide all creatures whatsoever, there being nothing made that is not one or the other.

Whether they be all enumeration is particularly made of the latter, which for their excellency (if any) might seem to be exempted (by those in danger of being beguiled to the worshipping of angels) from the state and condition of being created by Jesus Christ; particularly,

thrones, or dominions, or principalities, or powers those he here names, as elsewhere, Rom 8:38 Eph 1:20,21 3:10 6:12 , in the abstracts for the concretes, the invisible inhabitants of the world. I know some would have dignities in human policy to be meant, as Tit 3:1 2Pe 2:10 Jud 1:8 ; but it is more rational, with the generality of ancient and modern interpreters, as Col 2:15 , to expound these titles of incorporeal and angelical creatures, whether by an emphatical synonyme, angels generally, by a metonymy, being ministers of the heavenly state; or more probably, as should seem from the scope of the place, by such a subdivision of invisibles as the apostle did conceive there was, according to the properties wherein they were eminent, and the offices whereunto they were delegated of God, which he expressed disjunctively by borrowed titles from the distinctions of men in dignities and offices here below, as dukes, earls, lords, and other magistrates; the Scriptures elsewhere initmating distinctions amongst the spiritual ministers attending the commands of the heavenly Majesty upon his throne, represented shadowed by the cherubims, Gen 3:24 Exo 25:18,22 1Sa 4:4 2Sa 6:2 1Ch 28:18 Psa 80:1 Isa 37:16 Eze 1:13 ; denominated archangels and princes, Dan 10:13,21 1Th 4:16 Jud 1:9 ; which imply some distinctions and orders amongst angelical beings, but what that is we know not, (whatever is disputed in the Roman schools from the spurious Denys), and therefore having no ground from Scripture, account it no better than curiosity to inquire, and rashness to determine.

All things were created by him: after his enumeration and distribution of things created, the apostle doth, for further confirmation, repeat the universal proposition or assumption, with a preposition expressive of the same absolute efficiency of causality that is attributed to God the Father and the Holy Ghost; all created things being made by him, i.e. by Christ, whose works without are undivided from those of the other Persons in the Trinity; they were all brought out of nothing into being by him, not by angels.

And for him which is more fully proved from his being the final (as well as efficient) cause of them; they all had their being in respect of him or for him, i.e. his glory, Rom 11:36 , to manifest his Divine power and infinite goodness, Joh 5:17,23Jo 17:5 ; he is their end as well as founder, Rev 5:13 ; the apostle affirms the same of him that is affirmed of the Father, Job 9:8 Pro 16:4 Isa 44:24 ; he made them all for his own sake. The Socinians, in derogation to Christ’ s Divinity, would restrain, limit, and narrow what Christ saith here in this verse to the new creation, or reparation, but against manifest reason. For:

1. The words creature and creation in the foregoing verse and this, are used absolutely, as was before suggested, and so created here repeated twice, and joined with the word all, and therefore to be understood, as elsewhere, absolutely of the old or first creation, Mar 10:6 13:19 16:15 Rom 1:20,25 1Co 11:9 1Ti 4:3 Heb 4:13 2Pe 3:4 Rev 10:6 ; for when it is used of the second creation, or restoration, the restrictive additament of new is joined with it, Isa 65:17,18 2Co 5:17 Gal 6:15 Eph 2:15 4:24 , not left indefinitely as here.

2. In parallel places, the making and founding of the old creation is ascribed to Christ, both negatively and positively, Joh 1:3 Heb 1:3,10 ; not one thing is excepted, and therefore should not be restrained to men.

3. It is most evident from the context the apostle doth in this verse discourse of creation, in contradistinction to what he speaks of afterwards in, Col 1:18,20when he comes to treat of Christ as Head of his church, and we have no reason to charge the apostle with a useless repetition further.

4. The apostle’ s significant enumeration and distinction of things created, doth evidence that he understood the subject, the creation, in the most extensive and unlimited consideration of it. He reckons up material as well as immaterial things, and those in heaven, which needed no restoration, as well as those on earth, which did, being polluted with sin. Those angels who had not put off the honour of the first, did not belong to the new creation; having not divested themselves of their original integrity, they needed not to be reinvested with that they never lost: and devils cannot be ranked among new creatures, neither can wicked souls, Mat 25:41 Rev 22:15 ; neither are there new and old orders of angels; so that the dominion Christ is here (as elsewhere) asserted as founder of, is the whole, not only the new creation, Rev 5:13 .

Poole: Col 1:17 - And he is before all things // And by him all things consist

And he is before all things: to obviate all exceptions to what he had said before, the apostle doth expressly assert (what was implied before) Christ’ s pre-existence to all the things that were created, and therefore that he himself was not made, but eternally begotten, and so did exist, and was actually before all creatures in causality, dignity, and time; which proves his eternity, (consonant to other scriptures, Pro 8:22 Isa 44:6 Mic 5:2 Joh 1:1 17:5 Rev 1:8,11,17 Re 22:13 ), because before all things there was nothing but proper eternity, Psa 90:2 .

And by him all things consist: then follows this further argument of Christ’ s excellency and perfection, that he is not only the Creator or Founder, but likewise the Supporter or Upholder, of all things whatsoever are created, yea, even of the most excellent and useful of them, who in him do live and move, Act 17:28 Heb 1:3 : he being the conservant as well as procreant cause of the heavens and earth, with all things therein, because in respect of God it is the same action which is continued in conservation and providence whielt was in creation, not breaking off the same influence which was exerted in producing them out of nothing into being, Isa 46:4 Joh 5:19 .

Poole: Col 1:18 - And he is the head of the body, the church

And he is the head of the body, the church: having spoken of Christ in reference to the creatures in general, or old creation, showing how he is the Creator, Preserver, and Governor thereof, the apostle doth here speak of him with a special reference to his church, or the new creation, whereof he shows here, (as elsewhere: See Poole on "Eph 1:22,23" , with Eph 4:15 , and Eph 5:23 ), that he is the Head and Governor, his chosen and called being the proper subjects of his special kingdom, the choice body, unto which he doth more peculiarly relate, Col 1:24 , for the guiding and governing of it, he being that to it which the head is to the natural body, and more especially in the two former respects:

1. Of their union to God, which was chiefly designed and expressed in those words, who is the beginning i.e. the first foundation or principle of their union to God, whereupon the first corner-stone of the church’ s happiness is laid, he being the beginning of the second creation, as of the first, Rev 3:14 . And:

2. Of their restoration from sin and death, being brought into that first-designed happiness, which is the great intention of that union, as appears from the following expression, the firstborn from the dead , in a special distinction from the dead, here too of the creature, Col 1:15 .

The apostle doth not tautologize, but what he spoke of Christ there with respect to the creature, he doth here speak of him with respect to his church, as 1Co 15:20,23 Re 1:5 . By the particle from is implied not only that he was before the dead, but that he was numbered amongst the dead in respect of that nature wherein he was once dead; from which he was demonstrated to be first-born; his resurrection with a glorious body Phi 3:21being a kind of new birth, whereby upon the reunion of his holy soul and body he was born from the womb of the grave, the Head in regard of the members: resurrection is called a regeneration, Mat 19:28 ; and as there is a gracious resurrection of the soul upon effectual calling in conversion, so there is a glorious regeneration of the body in the resurrection, Luk 20:36 , in contradistinction to Luk 20:34 . Christ is the first-born of these, in reference to God, Act 26:23 1Co 15:20,23 ; as the first-fruits, or first ear of this blessed harvest, that was carried up into the sanctuary, and offered in due season to the eternal Father, until the rest do become ripe: and in reference to the dead, i.e. in the Lord, 1Co 15:18 1Th 4:14 Rev 14:13 ; from whom he first rose in regard of time fully and perfectly; and of whom, in regard of dignity and dominion, Psa 89:27 Gal 4:1 , he is chief, and Lord, (hath the pre-eminence, as it follows), and is first in regard of causality of those dead in him, standing in relation to him their Head, Rom 11:15 , with 1Co 15:20 , who shall be perfectly raised by virtue of his resurrection. And however it be said, both in the Old and New Testament, some were before raised; yet he was the cause of his own resurrection, as none others were, or can be. He properly rose, and that by his own power, Psa 110:7 Joh 10:17,18 ; others were and will be raised by his. In regard of the sort and kind of resurrection, he it was first which was not imperfect, as others, or Lazarus, who was raised but to return to his former state of mortality; but perfect, Christ rose to die no more, Rom 6:9 Heb 9:28 . He was the first that rose as a public person, Head of his Church, the Second Adam, representing all his members, 1Co 15:21,22 , who are raised together with him spiritually, virtually, and representatively, Eph 2:6 1Pe 3:21 : those actually raised before in another sort were like singular ears of corn, by occasion more timely gathered for a special instance of Divine power, but Christ was the first that ever rose in the nature and quality of the first-fruits duly gathered, to sanctify and consecrate the whole harvest of the dead in him, who shall one day be raised to a conformity unto him, Phi 3:21 . The Socinians, from this metaphorical expression of Christ’ s being the first-born from the dead, and fetching in that passage where it is said: Thou art my Son, this day have I begotten thee, Act 13:33 , do oppose Christ’ s natural and eternal Sonship, but very inconsequently and absurdly; for:

1. Christ was properly the Son of God before his resurrection from the dead, he did not then receive that relation by it, as other texts clearly prove, Psa 2:7 Pro 30:4 Mic 5:2 Joh 1:1 17:5 .

2. If his resurrection had been a begetting of him, then would he have begotten himself, so been Father and Son to himself, because he raised himself.

As to that other text they allege, things are sometimes said to be done then, when only manifested and doclared to be done: then was Christ the first of all the dead that was born, and raised again in incorruption, declared to be the Son of God with power, Rom 1:4 , according to the prophecy: q.d. This day I have manifested thee by raising of thyself to be my natural Son, whom I begat from everlasting. Be sure he hath the primacy and pre-eminence, as it follows. That in all things he might have the pre-eminence; which some expound as the end and intention of Christ the agent, that he might obtain the primacy, Rom 14:9 2Co 5:15 , or hold the first place in all things; whether more generally, according with the common scope of the apostle in the precedent verses, compared with Col 2:10 Joh 5:25,29 Eph 1:22 ; or more specially, amongst his brethren and all the members of his mystical body, Rom 8:29 , with 2Co 5:17,18 ; but this is not material, because all things are brought under his empire. Others, because the primacy doth belong to him by undoubted right, and that he, being Head of his church, did ultimalely design to save it, and so to glorify his Father, do expound it rather as the event, consequent, and conclusion from the antecedent, which is the end of the work, so as that, or in such a sort as, he actually is declared to be the first, or he holds the primacy in the old and new creation. According to the agreement with his Father, he is such a one as not only hath all manner of privileges, that any in this or the other world do, or may be supposed to, excel in; but also with a pre-eminence, a primacy in all, above what any one hath in any thing he may glory of.

Poole: Col 1:19 - it pleased // For it pleased the Father // That in him should all fulness // Dwell

A learned man reads it: For all fulness pleased to dwell in him. Others: He liked, or approved, that all fulness should dwell in him, bringing instances for that construction of the word

it pleased

For it pleased the Father it is true the word Father is not in the Greek text, nor in the oriental versions, but is well understood and supplied from the context, Col 1:12 , where the apostle gives thanks to the Father, and then describes his dear Son in the following verses, and here in this adds a cogent reason why he should be the Head of his church, since the Son of his love, (in whom he is well pleased, Mat 3:17 ), is he alone in whom he likes to dwell with all fulness or all fulness, doth will to abide.

That in him should all fulness here is another all and a fulness added to that all; an all for parts, a fulness for degrees; a transcendency in all, above all. It is of the Father’ s good pleasure that Christ, not here considered simply, as the Son of God, but respectively, as Head of his church, and Mediator, should be the subject of this all fulness, which is not directly that of his body mystical, Eph 1:23 . But:

1. Originally, the fulness of the Godhead, whereby he hath an all-sufficiency of perfections for his mediatory office upon the mystical union, which none other hath or can have, Col 2:9 Joh 1:14 : of which more distinctly in the next chapter.

2. Derivatively, a fulness of the Spirit and habitual grace, Luk 1:80 , with Joh 1:16,33 3:34 ; holiness, wisdom, power, perfectly to finish his work, Joh 17:4 19:30 , and other excellencies for the reconciling (as it follows) and actual influencing of his body, Psa 130:7,8 Mt 28:18 Joh 5:20 Rom 1:4 1Co 5:4 ; with 2Co 12:9 Eph 1:20-22 Heb 7:25,26 Re 5:6,12 .

Dwell and this all fulness doth not only lodge in him for a time, but resideth and abideth in him; it is not in him as the Divine glory was awhile in the tabernacle of Moses, and the temple of Solomon, but dwells constantly in him, not as a private person, but a universal principle; as Head of the body, (as well as reconciler), to fill up the emptiness of man with the abundant grace that perpetually resideth in him.

Poole: Col 1:20 - Having made peace through the blood of his cross // By him // To reconcile all things unto himself // all in all // the blood of his cross

Some, from the Greek, would (not have that clause we read in a parenthesis to come next the copulative and, but) have it: And by himself he should reconcile unto himself (in or to himself) all things, (having made or obtained peace through the blood of his cross), I say, &c. But the reading of that sentence in the parenthesis after, or before the reconciliation of all things as we do, because of the next following distribution, is not very material as to the sense of the thing, redemption, Col 1:14 , or rather, the manner or means of reconciliation unto God by Christ, in whom the fulness of all Divine and human perfections was sealed for the bringing of heaven and earth together.

Having made peace through the blood of his cross: God the Father, for bringing enemies nigh unto himself in the kingdom of his dear Son, Col 1:13,19,21 , was in him, 2Co 5:18,19 , who having took on him the seed of Abraham, Heb 2:16 , and because without shedding of blood there could be no remission, or being brought nigh, Eph 2:13 Heb 9:12,22,23 , according to his Father’ s ordination and agreement with him for the expiation of sin, became obedient unto death, that cursed death of the cross, Isa 53:5 Gal 3:13 Phi 2:8 ; and by that bloody sacrifice of himself, there once perfected, Heb 9:14 10:10,14 , obtained peace: that by a figure being put to express his most perfect merit, as being the finishing of his obedience and passion, Col 2:14 Rom 3:25 5:10 Eph 2:16 Heb 9:12 .

By him which alone could satisfy his offended Father’ s demands: angels could not shed blood which was necessary to make peace and reconcile enemies; and though some false apostles might seduce to the worshipping of them, their obedience could not be meritorious.

To reconcile all things unto himself God designing an atonement to himself. i.e. God the Father, (and, by consequence, to the whole Trinity), did it by Christ, in whom all fulness dwelling there was a proper fitness upon his Father’ s call, Isa 42:1,4,6 , with Heb 9:1-28 , for so perfect a work as to take away the enmity of those alienated from God, and to bring them into favour again. The great inquiry is about the extent of this reconciliation, because the apostle mentions all things (rather than all persons); and then, having emphatically repeated by him viz. Christ as God-man, and none other, Act 4:12 , he adds a distribution of all things whether they be things in earth, or things in heaven To answer which, all things may be understood, either:

1. Restrictively to the subject, the universal church of which Christ is the Head; so he doth not mean all things whatsoever, unlimitedly, but with respect to the subject matter, as, Col 1:21 , all things which being alienated from God are reconciled to him; i.e. whatsoever things are reconciled are by him reconciled, all relating to the subject matter of reconciliation, (as all made to creation, Col 1:16 ), all the real subjects of his kingdom, whether gathered and gone to heaven before in hope of the Messiah to come, or now and hereafter shall be gathered, Act 15:11 Rom 3:25 Eph 3:15 Heb 11:39,40 12:23 : yet this doth not altogether satisfy some, by reason of the sublimity of the apostle’ s word in the distribution; and ordinarily in Scripture, by things in heaven are meant the angels, whose natural seat it is, spirits of just men made perfect being advanced thither only by God’ s gracious vouchsafement. Or:

2. Largely, as comprehending the good angels, especially if upon the foundation of reconciliation considered strictly, we take reconciliation here more generally, (as the apostle doth in his Epistle to the Ephesians, expatiating more upon this matter there than he doth here, writing more concisely and contractedly), for recapitulation, (or analogical reconciliation), bringing all under one head, the recomposing or reuniting of creatures terrestrial or celestial, upon the atonement for sinners by Christ; so that all his subjects, those that divide the state of his kingdom, are at an agreement amongst themselves and with each other; God did so by Christ conjoin miserable men with himself, that now also the holy angels are conjoined, they come under the same Head, Christ, Col 2:10 Eph 1:22 , whom they worship as at his first, so second coming, Luk 2:13,14 Heb 1:6 .

As men cleave to him by faith, so the angels by vision 1Ti 3:16look upon him their Head; yet is he not their Redeemer, Col 1:14 Eph 1:3 ; not partaking of their nature, they are not his members as believers are (as God is the Head of Christ, yet is not he a member of God, 1Co 11:3 ); Christ beareth a more special relation to them, than he doth unto these principalities and powers, Eph 5:23,30,31 ; however, they, being under a hypothetical possibility of falling, should seem to have need of a preventive kind of reconciliation, upon that account, if their standing is otherwise secured to them, they abiding in their purity could not be friends to impure creatures, Gen 3:24 ; but upon the satisfaction of their Lord, their distaste and dissatisfaction is removed, they being reduced into a corporation, under Christ, with those whom he hath reconciled, Eph 1:10 . As they, to the glory of the supreme Majesty, rejoiced when Christ came to seek these lost ones, so they are ministers to them that he hath made willing, Heb 1:14 ; they delight in the ministry of reconciliation, Eph 3:10 1Pe 1:12 , attend the service with their brethren, (in doing their office), Rev 19:10 22:9 , further the work, Act 8:26 , rejoice when it takes effect, Luk 15:10 , and carry those that are perfected to the place of their own residence, Luk 16:22 , to their own innumerable assembly in the heavenly Jerusalem, Heb 12:22 ; waiting on Christ, (according to the typical representatives, Exo 25:19 26:1 1Ki 6:23,29 ), with those that are with him, and made like to him at his throne, Mat 22:30 Mar 12:25 , where he sits as the Son of man, and the holy angels (as he saith) are continually ascending and descending upon him, Joh 1:51 : he fills them, as the rest of his subjects,

all in all Eph 1:21,23 ; they have grace by way of participation, having it from him their Head, who hath it of himself, Joh 5:26 . So that upon the matter, this reconciliation of things in heaven, seems most to accord with Eph 1:9,10 , and is not much unlike that in Eph 2:13,16 ; that which is separately said there by his blood, Col 1:13 , and by the cross, Col 1:16 , is here conjoined by

the blood of his cross There is making peace in one simple word; here, (in the Greek), in a compounded one. There, that he might reconcile both unto God; here, that he might

reconcile all things unto himself i.e. God. There he speaks only of men on earth being reconciled amongst themselves, because they had also been reconciled to God; if we take in angles also under those all, we have an allowance from that forecited Eph 1:10 ; yea, and in favour of the larger acceptation of reconciliation here, it may be considered that the whole creation which was put into disorder and subjected unto vanity, is in earnest expectation of the fruits of this gracious reconciliation, in being brought to a perfect harmony, to the glory of him who is all in all, Rom 8:19-23 , with 1Co 15:58 .

Poole: Col 1:21 - And you, that were sometime alienated // And enemies // In your mind by wicked works // Yet now hath he reconciled

And you, that were sometime alienated: the particle and, by a Hebraism, is put for therefore, or wherefore, leading the Colossians from the doctrines he had proposed, to consider their own estrangement from God and the things that please him, before they were effectually called by the gospel, being then in such a miserable condition as others were in a state of corrupted nature. See Psa 5:9 Rom 6:19 1Co 6:11 Eph 2:1,3,11,12 .

And enemies not only in their outward deportment had they no communion with the true God, but inwardly they hated God as an enemy, and they were hated of him as his enemies; by their willing and nilling that which was contrary to him and his pleasure, in opposing his revealed will, Joh 15:18,21 Ro 1:29,30 5:10 8:7 Jam 4:4 .

In your mind by wicked works this enmity was predominant in their mind, or cogitation, or carnal reasoning, not receiving or comprehending the things of the Spirit of God, 1Co 2:14 ; that leading power of their souls being darkened, Eph 4:18 , there was an enmity against God, so that they neither could be subject to God’ s law, Rom 8:7 , under the prevaleney of that corrupt reasoning which was so intent upon their corrupt courses, Gen 6:5 , that then they thought not of peace with God.

Yet now hath he reconciled yet such was the unconstrained compassion of God, that now while sinners, (in a divided sense), Rom 5:10 , they were actually reconciled; now, not before, not from eternity in his decree, nor meritoriously when upon the cross, 2Co 5:19 : he doth not mean simply the action, of such virtue, necessary and efficacious to make reconciliation, and the appeasing of God’ s displeasure; but compriseth the efect of it also when it is wrought in time, 2Co 5:20 , and the enmity in the subject is actually removed.

Poole: Col 1:22 - In the body of his flesh through death

In the body of his flesh through death the means whereby their reconciliation to God was purchased, (which they had particularly applied by faith, Col 1:4 ), was the sacrifice of that fleshy (not fantastical) body which Christ had assumed, subject to the condition of an animal life, being capable of suffering and mortal, (not refined and immortal, as after his resurrection, Rom 5:10 1Co 15:44 , 53), 2Co 5:14 Phi 2:16 , with Heb 10:5,10 1Pe 2:24 1Pe 3:18 . Christ’ s death was not only for our good, but in our stead thereby offering himself to God, he satisfied Divine justice, and his sacrifice, giving himself for us, was a sacrifice of a sweet smell to God, Eph 5:2 . To present you holy and unblamable and unreprovable in his sight; before whom believers cannot make themselves to stand holy, but Christ doth upon the account of his sacrifice for them; so that through the veil of his flesh, Heb 10:19,20 , God doth look upon such as having neither spot nor wrinkle, without blame or blemish: see Eph 1:4 5:27 . Unto whom Christ is made righteousness, he is also made sanctification, 1Co 1:30 . Those who are washed are sanctified, 1Co 6:11 . The end of reconciliation is restoration or sanctification, Luk 1:74,75 2Co 5:15 Tit 2:14 1Pe 2:24 ; inchoatively here, with a perfection of parts, Heb 13:21 , and consummatively hereafter, with a perfection of degrees, 1Co 13:10 Eph 4:13 Phi 3:11,12 .

Poole: Col 1:23 - If ye continue in the faith grounded and settled // And be not moved away from the hope of the gospel // Which ye have heard // And which was preached to every creature which is under heaven // Whereof I Paul am made a minister

If ye continue in the faith grounded and settled: this if doth not import the believers’ continuance in faith to depend merely upon their own free-will, or a carnal doubting of being kept to salvation, 1Pe 1:5 , but infers that they are then reconciled to God when they do indeed persevere in the faith; implying that by reason of the seducers amongst them all and every one might not really have that sound faith they would be thought to have. Wherefore the apostle engageth them to prove their faith, whereby only they can have peace with God, Rom 5:1 , to be real, by taking care it be well founded and firm, Mat 13:23 , as a house built on a sure foundation, a tree well rooted, Eph 3:17,18 Heb 13:9 .

And be not moved away from the hope of the gospel and be not as temporary believers which have no root, Luk 8:13 , or as those who want anchorhold are tossed to and fro, Eph 4:14 , and put off from that hope of eternal life, set before us in the gospel, which is sure and certain, Heb 6:18,19 , built upon the foundation of the prophets and apostles, Eph 2:20 , the sweet promises of eternal life.

Which ye have heard not the works of vain philosophy which leave the minds of men unsettled, but the plain and solid doctrines of Christ, wherein the believers at Colosse had been instructed, Col 1:7 .

And which was preached to every creature which is under heaven and which the faithful apostles, according to the commission of Christ, had promulgated to every creature beneath the heavens, i.e. every rational creature here below, i.e. to all men, collectively, or nations in the world, as Col 1:6 Mat 28:19 Mar 16:15 . Creature with the Hebrews doth eminently signify man, by an antonomasia, or a synecdeche, putting the general for a particular. In the original it is, in all the creature; and so it may be, in all the world, ( creature being sometimes used for the system of the world, Rom 8:19-21 ), in opposition to Judea, i.e. in those other parts of the earth which the Greeks and Romans knew to be then inhabited: under heaven, which is a pleonasm, but of the greatest emphasis, as Act 4:12 .

Whereof I Paul am made a minister and the more to confirm them in what he had said, he adds of this gospel of reconciliation so spread, he was immediately called, Gal 1:1 , and constituted to be a minister for the promulgation of it amongst the Gentiles, it being, with others, most notably committed to him, 2Co 5:19 1Ti 1:11 .

Poole: Col 1:24 - Who now rejoice in my sufferings for you // And fill up // That which is behind of the afflictions of Christ in my flesh // For his body’ s sake, which is the church

Who now rejoice in my sufferings for you he confirms his call to the ministry of the gospel from his cheerfulness in his present sufferings, so that they should not be discenraged, being it highly contented him to witness and seal his doctrine by bearing his cross for them, Rev 5:2,3 2Co 7:4 : see Phi 1:14,20 2:17 . The Jews hated him and persecuted him because of his communion with the Greeks and other Gentiles, which occasioned his imprisonment at Rome, Col 2:1 4:3,18 Ac 21:28,29 26:17,18 Eph 3:1 ; yet this did not deter him from his office, but he took pleasure in doing his duty. Act 5:41 2Ti 2:10 , gladly spending himself and being spent for their souls, 2Co 12:15 , for their edification and consolation, 2Co 1:6,7 Php 1:13,14 .

And fill up and, the copulative, is used as causal; fill up, not simply, but in one’ s turn, implying a contradistinction between what Christ suffered for the apostle, and what the apostle suffered for Christ. Christ in his rank suffered what was necessary for my redemption; now I, in my turn, (by his gift, Phi 1:29 ), undergo what afflictions are useful for his glory. He purchased salvation by his cross, I advance his kingdom and cause by my combats.

That which is behind of the afflictions of Christ in my flesh: one learned man renders this clause, what remains concerning the afflictions for Christ in my flesh; however, if we conceive of things distinctly, we may retain our own translation, considering Paul’ s filling up is either:

1. With respect to Christ; so he doth not mean what Christ suffered in his own proper person during his tabernacling here; for neither Paul nor any other penman of the New Testament doth use the term affliction, to express the sufferings of Christ whereby he appeased God’ s wrath and satisfied his justice: that he finished in his own person when he gave up the ghost, Joh 19:30 , he perfected all completely, Col 1:14,22 ; nothing will be required from any believer upon that account, Rom 6:9,10 Heb 10:14 ; there be no remains upon that account, all was filled up by Christ himself. All can be imagined that Paul should mean in this respect, would be only from Christ’ s leaving an example, 1Pe 2:21 : q.d. As Christ hath suffered for my salvation, so in like manner, following him, I bear his cross, suffering for his gospel and glory. Or:

2. With respect to Paul himself: the sense is, q.d. As I have borne a great part of afflictions for the name of Christ, and in his glorious communion, 2Co 1:5 Gal 6:17 2Ti 1:8,10 ; so in like manner I fill up the remains of them assigned to me a member of the mystical body, in conformity to the image of him who is the Head, Rom 8:18 1Pe 4:13 . I do by little and little accomplish in my present sufferings (which make a part of it) the portion allotted to me in the same afflictions, which are accomplished and accomplishing in our brethren that are in the world, 1Pe 5:9 , in time and degree according to God’ s counsel, (whereby the Head was preordained to suffer, Act 4:28 1Pe 1:20 ), which apportioned to every member what share it is to bear, till it be perfectly confirmed to Christ, Phi 3:10,12,21 . These sufferings as Christians, 1Pe 4:13,14,16 , (which the members undergo in their causes), may be said to be the afflictions of Christ:

(1.) Being for his cause and glory, the troubles they receive upon his account may be called his, the badges of his family and followers, Gal 6:17 Heb 11:26 .

(2.) Because of the union between Head and members, 1Co 12:12 ; they being give, to the whole body, the wounds of his members are his, Act 9:4,16 , he doth sympathize with them; but as he finished his work of proper sufferings while in the flesh, so the apostle’ s expression intimates here, their sufferings shall not last longer than they are in the body, they need not fear any purgatory afterwards.

For his body’ s sake, which is the church: and while Paul suffered here, he adds another reason for the supporting and cheering of him, viz. the usefulness of his sufferings for the whole church, the mystical body of Christ, as Col 1:18 ; which consideration might sweeten his bitterest afflictions, not only because it was in their service, to further their faith, that he was so persecuted, but for their edification and consolation; this was the scope of his patience, Phi 1:12-14 , to encourage those who knew his testimony to embrace the truth, 2Ti 2:10 . What the Rhemists and other papists infer hence, that the apostle satisfied for the sins of other believers by his sufferings, contributing to the church’ s treasury of satisfactions for temporary punishments, is altogether groundless. It is brutish to conclude, because he sustained afflictions for the edification of the church, that therefore he satisfied for the sins of the church; because he was spent for the Corinthians, that he answered for their faults, 2Co 12:15 : he was not crucified for any, 1Co 1:13 . To take Paul’ s sufferings satisfactory is to derogate from Christ’ s merit; none is without sin as Christ was, and as it is necessary for him that satisfieth, Pro 20:9 . Christ’ s sacrifice became expiatory, being offered by the eternal Spirit, Heb 9:14 ; he having borne the sins of believers in his own natural body upon the cross, and that by himself, there needs no supplements (could any be found) from others, Joh 1:29 Heb 1:3,8 1Pe 2:24 1Jo 2:2 . To conceit there is any need of human satisfactions as supplies to Christ’ s sufferings, is to cross the apostle’ s main drift here, Col 1:12-14,20-22 ; he was far from satisfying for himself, Phi 3:9,12 , and shows that every man shall bear his own burden. Gal 6:5 , however he should endeavour to honour Christ, and edify his church, 2Co 12:10 .

Poole: Col 1:25 - Whereof I am made a minister // According to the dispensation of God // Which is given to me for you, to fulfil the word of God

Whereof I am made a minister see under what title he suffers for the church, because a minister, ( in the more general acceptation of the word), as Col 1:23 , not (as one of the ancients saith) to give the price of redemption, but to preach. He looked not on his apostleship as a domination, but ministration, 2Co 5:18 ; and though in regard of his call he was an extraordinary apostle, yet he, (remembering his Master’ s injunction, Mat 20:26 ), no more than Peter did affect dominion or a lordship over Christ’ s heritage 2Co 1:24 1Pe 5:1-3 , according to his singular and eminent call to be a minister and a witness, Act 26:16 . As he doth elsewhere make mention of the minister of God, 2Co 6:4 1Th 3:2 ; of the New Testament, gospel, word, reconciliation, Act 6:4 2Co 3:6 5:18,19 Eph 3:7 ; of Jesus Christ and of the Lord, Rom 15:8 1Co 4:1 Eph 6:20 1Ti 4:6 ; so he doth here, by reason of the union between the Head and the body, own himself to be constituted a minister of the church, which some, of a lower rank, like not now to be called.

According to the dispensation of God and that by Divine vouchsafement and commandment, being called from persecution of the church to this ministry, Act 9:15,16 1Co 4:1 2Co 5:19 Eph 1:1 . Yea, and also for them at Colosse, who, being of the Gentiles, were in his commission, according to the gift of the grace of God given to him, Eph 3:7 .

Which is given to me for you, to fulfil the word of God fully to preach the word of God amongst them, as well as to the Romans and others, Rom 15:19 , and so to fulfil the prophecy, Zec 2:11 , for the calling of the Gentiles by the promulgation of the gospel amongst them, Act 22:21 Rom 1:5 11:13 1Ti 2:7 ; and so fulfilling God’ s word, by fully expounding the whole doctrine of salvation amongst them, and promoting of it to the end of his life.

Poole: Col 1:26 - Even the mystery which hath been hid from ages and from generations // But now is made manifest to his saints

Even the mystery which hath been hid from ages and from generations viz. that holy secret of godliness, Col 2:2,3 4:3 Mat 13:11 Rom 16:25,26 1Co 2:7 Eph 3:3,4,6,8,9,10 ; see 1Ti 3:16 Rev 14:6 ; which doth not consist in beggarly elements, Gal 4:9 , or vain speculations, which these Colossians are cautioned to avoid, Col 2:8 , however varnished; but is to them who are saved, the power of God, Rom 1:16 1Co 1:18,19 , and the wisdom of God, 1Co 1:24 , which lay hid in God before the world, 1Co 2:7 2Ti 1:9 Tit 1:2 1Pe 1:20 : yea, and after God had to our first parents, and so to his people the Jews, given some glimpse of this mystery, which yet the Gentiles of several ages were ignorant of, and many of the Jews, yea, the most knowing of them did not, for many generations, know that the Gentiles without circumcision, &c. were to be admitted into the church, Act 10:28 : the prophets were very inquisitive to know the meaning of it, but yet they also were much in the dark, 1Co 2:9 1Pe 1:10,11 ; yea, the angels did not know this hidden mystery, till revealed by the church, Eph 1:10 .

But now is made manifest to his saints but now God that revealeth secrets, Dan 2:28 , hath opened his bosom counsel about this affair most clearly, so that his glory, by those that really fear him, may be seen with open face as in a glass through Christ, Mat 13:11 Mar 4:11 Joh 8:47 15:15 Act 16:14 1Co 2:10,16 2Co 3:18 ; all necessary to salvation being made conspicuous and clear to them, 1Pe 2:9 .

Poole: Col 1:27 - To whom God would make known // What is the riches of the glory of this mystery among the Gentiles // Which is Christ in you // The hope of glory

To whom God would make known he refers the manifestation purely to God’ s good will and pleasure, as Christ himself doth, Mat 11:26,27 Lu 10:21 ; so in the like case, Rev 9:18 ; that having mentioned saints, none might conceit it was for foreseen faith, but the Colossians might value their privilege, reverently receive that grace which was not given to all: in short, to restrain curiosity why God would not do it otherwise or sooner, he cuts the knots of all questions, only by signifying his sovereign pleasure, he would make it known to them; elsewhere, this mystery of his will, according to his good pleasure, Eph 1:9 , which was not to be touched till he thought meet to make it known.

What is the riches of the glory of this mystery among the Gentiles: some refer the glory to mystery, as glorious mystery, because it lets forth Divine glory, and promiseth it to believers, Luk 2:14 ; others, and the most, rather to riches, and that either as its epithet, Col 1:11the glorious riches of this mystery, or noting the subject, for salvation of the church amongst the Gentiles, Eph 1:18 3:7,8 . It is usual with the apostle to use the word riches to set forth abundance, Rom 2:4,11:33 Eph 1:7 : here, for the praise of the gospel, he would signify a very great and most abundant glory, far surpassing any former ministration, 2Co 3:8,18 . In the law those riches Eph 2:7were not only imperfectly and obscurely discovered, but scatteredly with broken beams, as the sun in water when the water is disturbed; one attribute shining out in one work, another in another; but now the harmony of the Divine attributes in man’ s redemption shines out most fully, clearly, and gloriously, contracted in Christ, who is the object and revealer of the mystery by his Spirit, the glory whereof breaks forth with much more splendour amongst the Gentiles, Rom 15:7-9 1Co 2:10 2Co 3:9,18 ; all glory before was but a shadow to this. Col 2:17 2Co 3:18 Gal 3:1 Heb 10:1 .

Which is Christ in you which is Christ, amongst, for, or in them, i.e. who not only was preached amongst them, but whom they possessed, and who dwelt in them by faith, Eph 3:17 ; the revelation being accompanied with the power of the Spirit in the translating them by his glorious power from the kingdom of darkness into his kingdom, Col 1:13 Luk 17:21 Gal 2:20 4:19 Eph 3:5,7 .

The hope of glory so is not only the object, 1Ti 1:1 , but the ground of their expectation of glory, he in whom the mystery begins and ends, 1Ti 3:16 ; out of whom all are hopeless of being happy, Eph 2:12 , and in whom all have strong consolation, Heb 6:18 .

Poole: Col 1:28 - Whom we preach // Warning every man, and teaching every man in all wisdom // That we may present every man perfect in Christ Jesus

Whom we preach: here he shows that the subject of his and other ministers’ preaching was Christ, (as he had before described him), in whom alone hope of glory was to be had, Act 4:12 1Co 2:2 Gal 5:4 1Jo 1:3 .

Warning every man, and teaching every man in all wisdom the manner of it was by admonishing and instructing all, in all the Christian wisdom that Christ required, that they might avoid sin and do their duty. He means all collectively, not distributively; of the generals of each, not each one of those generals; excluding none from the communion of so great a benefit, having no acceptation of nations or persons, making no exception of any condition, but inviting all men to Christ, holding forth this light of the gospel to whosoever would receive it, while God did vouchsafe life and strength to them, in the most taking way, Act 20:21,27,31 Ro 1:14-16 1Ti 3:2 2Ti 2:24 2Ti 3:16 4:2 Tit 1:9 .

That we may present every man perfect in Christ Jesus and the end and aim he and others of his mind had in preaching of this matter in such a manner was the same with Christ’ s, Col 1:22 , to put them into such an estate by their labours that they might, through Christ, appear at a throne of grace without confusion, 2Co 11:2 Phi 3:12,15 Heb 5:14 .

Poole: Col 1:29

To perform which, saith he, I earnestly endeavour and take pains to weariness, as a husbandman, 2Ti 2:6 , contending as one in an agony, 1Th 5:12 , by his grace which was with me 1Co 15:10in power; not by my own strength or wisdom to do or suffer, but by his effectual aids, enabling me for his service which might, Col 1:11 Rom 15:15-21 1Co 9:25-27 Eph 1:19,20 3:7 Phi 4:13 .

PBC: Col 1:9

I want you to know something but I'm not just concerned about you obtaining a lot of knowledge and being proud of what you know.  I want you to translate that into how you live.  I want you to walk worthy of the Lord.   What Paul has reference to is living up to the position you now have in Christ because positionally in Christ you have been made holy and pure and you're accepted in Him, now live like it.  Live as one who is indeed a new creature in Christ Jesus, being fruitful in every good work

PBC: Col 1:12 - whole verse

" whole verse"

Paul writes that we are to give " thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." {Col 1:12-13} Notice the Father has made us fit to be partakers of the inheritance. How? By being placed in Christ by election, by being redeemed by the blood of Jesus, and by being born again by the Spirit.

Our position in Christ is made a reality to us in the work of translation. In the new birth, the Father translates us out of the kingdom of darkness. Remember, we " were by nature the children of wrath, even as others.." {Eph 2:3} " But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved:) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." {Eph 2:4-6}

When a child of God is brought out of the kingdom of darkness (the devil’s kingdom), he is immediately placed into the kingdom of God’s dear Son.

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Haydock: Col 1:6 - In the whole world

In the whole world; i.e. a great part of it. (Witham) ---

This epistle was written in the year 62, at which time the gospel had spread itself through the whole world by the preaching not only of the apostles, but of their disciples, and by the noise which this new religion made. (Calmet) ---

St. Augustine sheweth with St. Paul, that the Church and Christ's gospel was to grow daily, and to spread all over the world; which cannot stand with what heretics allude of the failure of the Church, nor with their own obscure conventicles. (ep. lxxx. ad finem.)

Haydock: Col 1:7 - Of Epaphras

Of Epaphras, who seems to have been their first apostle, and their bishop. (Witham)

Haydock: Col 1:8 - Your love

Your love. Your charity for all men, founded on the love of God. Others understand it of the affection which they had for St. Paul. (St. John Chrysostom)

Haydock: Col 1:9 - In all wisdom

In all wisdom. He begins by an admonition against false teachers, who it is likely, says St. John Chrysostom, with their philosophical notions mixed errors and fables. (Witham)

Haydock: Col 1:10 - Worthy of God: Greek: axios tou kuriou // God, in

Worthy of God: Greek: axios tou kuriou. So St. Ambrose and the Greek doctors; or thus, worthily, pleasing God, and this not by faith only, but fruitful in every good work. (Ibid.) ---

God, in [1] all things pleasing him. This is the construction of the Latin by the Greek. (Witham)

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[BIBLIOGRAPHY]

Ut ambuletis digne Deo per omnia placentes; Greek: axios tou Kuriou eis pasan areskeian.

Haydock: Col 1:14

It is through the blood of Christ, and not by the law of Moses, that we are freed from the power of death. If the law could have saved us, the coming of Christ would have been useless. See then, he says, if it be proper to engage under a law which is so inefficacious. (Calmet) ---

From this verse and from ver. 12, et alibi passim, we are taught that we are not only by imputation made partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly, ex condigno. (Bristow)

Haydock: Col 1:15 - The first

The first [2] born of every creature. St. John Chrysostom takes notice against the Arians, that the apostle calls Christ the first-begotten, or first-born, not the first created, because he was not created at all. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. See Romans viii. 29. (Witham)

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[BIBLIOGRAPHY]

Primogenitus omnis creaturæ; Greek: prototokos pases ktiseos. St. John Chrysostom, Greek: log. g. p. 103. Greek: ou protoktistos, alla prototokos....oukoun ektistai.

Haydock: Col 1:16 - Thrones // All things were created by him, and in him

Thrones, &c. are commonly understood to refer to the celestial hierarchy of Angels, though as to their particular rank, &c. nothing certain is known. We may here observe, that the Holy Spirit proportions itself and speaks according to our ideas of a temporal kingdom, in which one authority is subject to another. In the same manner the Angels seem subordinate to one another. (St. Dionysius in Calmet) ---

All things were created by him, and in him, and [3] consist in him. If all things that are were made by him, he himself was not made. And his divine power is also signified, when it is said all things consist or are preserved by him. (Witham)

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[BIBLIOGRAPHY]

In ipso constant; Greek: en auto sunesteke. See St. John Chrysostom.

Haydock: Col 1:18 - He is the head of the body, the church // The first-born from the dead

He is the head of the body, the church. He now speaks of what applies to Christ as man. ---

The first-born from the dead; i.e. the first that rose to an immortal life. (Witham)

Haydock: Col 1:19 - In him it was pleasing, that all fulness should dwell

In him it was pleasing, that all fulness should dwell. [4] The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Protestant translation, followed by Mr. N. by way fo explanation adds, it hath pleased the Father; but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to the Father, seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. (Witham)

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[BIBLIOGRAPHY]

In ipso complacuit. We may rather understand Deo than Patri. So St. John Chrysostom, p. 105. Greek: ten thelesin tou Theou, touto gar estin oti en auto eudokese.

Haydock: Col 1:20 - To reconcile all things unto himself,...through the blood of his cross // In heaven

To reconcile all things unto himself,...through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and....in heaven: not that Christ died for the Angels, but, says St. John Chrysostom, the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. (Witham) ---

In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. (St. Augustine)

Haydock: Col 1:24 - And fill up those things....in my flesh for his body, which is the church // Wanting

And fill up those things....in my flesh for his body, which is the church. [5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See St. John Chrysostom and St. Augustine. (Witham) ---

Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful. (Challoner) ---

St. John Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. (St. John Chrysostom) ---

The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.

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[BIBLIOGRAPHY]

Adimpleo quæ desunt; Greek: ta usteremata. See St. John Chrysostom and St. Augustine in Psalm lxxxvi. tom. 4. p. 922. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. See St. John Chrysostom, Greek: om. d. p. 109.

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Haydock: Col 1:25 - According to the dispensation of God

According to the dispensation of God; i.e. to the appointment of his divine providence. (Witham)

Haydock: Col 1:26 - The mystery

The mystery of Christ's incarnation, which hath been hidden, &c. See Ephesians i. 12. and v. 4, &c. (Witham)

Gill: Col 1:1 - Paul, an apostle of Jesus Christ // by the will of God // and Timotheus our brother

Paul, an apostle of Jesus Christ,.... The apostle puts his name to this epistle, by which he was known in the Gentile world, as he usually does in all his epistles; and styles himself "an apostle", as he was, having seen Christ in person, and received his commission, doctrine, and qualifications immediately from him, with a power of doing miracles to confirm the truth of his mission. This he chose to make mention of, partly because the false teachers everywhere insinuated that he was not an apostle; and partly to give the greater sanction and authority, and command the greater regard and credit to what he should say; as well as to excuse his freedom in writing to them whom he had never seen, since he was an apostle of the Gentiles, and so to them; see Rom 11:13; he calls himself an apostle "of Jesus Christ"; not of men, he was not sent out by men, but by Christ, who appeared to him, made him a minister of his, gave him his Gospel by revelation, abundantly qualified him for the work, sent him forth unto the Gentiles, in whose name he went as an ambassador and messenger of his, and whom he preached, and by whom he was greatly succeeded, to the conversion of many souls, who were seals of his apostleship in every place, 1Co 9:2, into which office he came

by the will of God; not by the will of men, for he derived no authority and power, nor received any doctrine from men; nor by his own will, of his own head, by any usurpation of his; he did not take this office upon him of himself, but was invested with it, according to the secret will and purpose of God, from everlasting, who had ordained and appointed him to this service, and according to his will of command made known to him in time, when he told him what he should do, and openly separated, and sent him forth to do the work he had called him to; and which arose not from any merits or worthiness of the apostle, but from the sovereign good will and pleasure, free grace and favour, of God, to which the apostle continually ascribes it in all his epistles:

and Timotheus our brother; who joined with the apostle in this epistle, and whom he calls a "brother"; partly because of the Christian relation he stood in to him, and them, they being all brethren, children of the same Father, partakers of the same grace of regeneration, belonging to the same family, and so should own and love one another as brethren; and partly and chiefly because of his being a brother, companion, fellow soldier, and a fellow labourer in the Gospel. He mentions him, either because he was known unto them, or that he might be so; and to show the agreement there was between them in the doctrine of Christ, which might have the greater weight with them to abide in it.

Gill: Col 1:2 - To the saints and faithful brethren in Christ // which are at Colosse // grace be unto you, and peace from God our Father, and the Lord Jesus Christ

To the saints and faithful brethren in Christ,.... This is the inscription of the epistle, in which the persons wrote unto are described as "saints", or holy men; not by birth, for all are unholy and unclean by nature; nor by baptism, for that neither takes away sin, nor gives grace; nor merely externally, by an outward reformation; but by separation, being by an act of eternal election set apart for God, for holiness, and happiness; and by imputation, Christ being made sanctification to them; and by the sanctifying grace of the Spirit of God in regeneration, being called with an holy calling, and having principles of grace and holiness wrought in them, and they formed as new men in righteousness and true holiness: and as "brethren"; being born of God, having him for their Father, and being of his household, and a part of the family in heaven and earth named of Christ, and heirs together of the grace of life, and of the heavenly glory: and as "faithful" ones; true and sincere believers in Christ, constant and persevering in the faith of him; faithful to the Gospel, and their profession of it, and to Christ, whose name they bore, and to one another, to whom they stood in the relation of brethren: and all this "in Christ"; and by, and through him; they were saints in him; they were chosen in him, and sanctified in him their head, and received all their holiness from him; they were brethren in him the firstborn of them; his God being their God, and his Father their Father; and had their faith and faithfulness from him, as well as it was exercised towards, and on him: and they are further described by the place of their abode,

which are at Colosse: a city of Phrygia:

grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the salutation, and which stands in this form in most of Paul's epistles; See Gill on Rom 1:7. The Syriac version puts "peace" before "grace", and leaves out the last clause, "and the Lord Jesus Christ"; as does also the Ethiopic version.

Gill: Col 1:3 - We give thanks to God // and the Father of our Lord Jesus Christ // praying always for you

We give thanks to God,.... Meaning himself and Timothy. This is the beginning of the epistle, which is introduced with a thanksgiving to God; to whom praise and thankfulness are always due as a Creator and preserver, as the author of all good things, as the Father of mercies, temporal and spiritual, and as the covenant God and Father of his people through Christ: wherefore it follows,

and the Father of our Lord Jesus Christ; the sense of which either is, that God the Father, who is the object of praise and thanksgiving, is both the God of Christ, and the Father of Christ, the God of Christ, as Christ is man, and the Father of Christ, as Christ is God; or the latter is exegetical of the former, and may be rendered thus, "God, even the Father of our Lord Jesus Christ": and very properly are thanks given to him under this character, because it is as he is the Father of Christ that he blesses his people with all spiritual blessings; and because he is their God, as well as his God; and their Father, as well as his Father, though in a different sense, his by nature, theirs by adoption. Moreover, as all their blessings come from God, as the Father of Christ, and through Christ, and for his sake, so it is very proper that thanks should be returned unto him under that character; and through Christ, by whom alone such sacrifices of praise are acceptable to God: it is added,

praying always for you; which, as it is expressive of the constant discharge of the duty of prayer, and the continual remembrance of these saints in it, and shows the affection the apostle had for them; so it points out the time when, and the way and manner in which Paul and Timothy gave thanks to God on account of them; it was when they were at the throne of grace, and in their frequent prayers to God; thankfulness for mercies received, both by ourselves and others, being a branch of the duty of prayer.

Gill: Col 1:4 - Since we heard of your faith in Christ Jesus // And of love which ye have to all the saints

Since we heard of your faith in Christ Jesus,.... This expresses the matter of their thankfulness, or what it was they gave thanks to God for, their faith in Christ; by which is not only meant their hearty assent to the whole doctrine of faith, concerning the person, offices, and grace of Christ, their soundness and steadfastness in it, and their sincere and constant profession of it; but the grace of faith in them, the operation of the Spirit of God in their souls, which had not Moses, nor any mere man, but Christ for its object; by which they looked unto him as a Saviour, went unto him as such, ventured on him, committed themselves unto him, leaned and relied upon him; that grace which comes from him, has him for its author and finisher, and returns unto him, and lives on him. This Paul and Timothy had heard of by their minister Epaphras; and it shows that they made no secret of it, did not keep it to themselves, but declared, confessed, and published it to others, as is the duty of all believers to do; and thanks being given for it to God, makes it a clear point that it was not of themselves, but was the gift of God, otherwise there would have been no need of thankfulness for it; as also, that it is a very eminent grace, and of great use and service to such who are possessed of it,

And of love which ye have to all the saints; this is another thing for which thanks are given to God. The object of this grace are "saints"; all men indeed are to be loved, and even our very enemies; and good is to be done to all, but especially to holy and good men, to the household of faith; and these are "all" to be loved and respected; nor is any respect or difference of persons to be made on account of country, or natural relation, as Jews or Gentiles, or of outward state and condition, as rich or poor, bond or free, or of greater or lesser gifts and grace, weak or strong believers, or of different sentiments in the lesser matters of religion. It denotes both the grace of love itself, which is a fruit of the Spirit implanted in regeneration, and is an evidence of the new birth, and always is where true faith in Christ is, for faith works by it; and also the effects of it, which lies not in bare words, in expressions of spiritual affection and friendship, but in deeds, by serving one another in love, by relieving in necessity, sympathizing in distress, praying with and for one another, and the like; all which these saints were famous for.

Gill: Col 1:5 - For the hope which is laid up for you in heaven // whereof ye heard before // in the word of the truth of the Gospel

For the hope which is laid up for you in heaven,.... These words may be considered either in connection with the foregoing, and express the reason or motive which encouraged these saints to believe in Christ, and to go on believing in him, and hold fast the profession of their faith in him, and to love the saints, and show it upon all occasions, and in every case; because of the rich treasure of glory and happiness in reserve for them in heaven, which they were hoping and waiting for; this encouraged their faith in Christ, and enlarged their love and beneficence to the saints: or else with the thanksgiving of the apostle, and so contains fresh matter of it, that as thanks were given for faith and love, so for "hope"; by which is meant, not the grace of hope, for that is not in heaven, though it enters within the vail, and is conversant with heavenly things, but is in the heart; and though it supposes it, and which these persons had; they were not without it; they had a good hope through grace of eternal glory, for faith, hope, and love, always go together: nor Christ the foundation of hope; there are many things in him, which are a ground of hope of happiness, as his sufferings, and death, and redemption thereby; his resurrection from the dead, his intercessions and preparations; the promise of life in him, and the thing itself being in his gift; his righteousness and grace, which, give a title to it, and meetness for it; and he is also in heaven, but then he cannot be said to be laid up there: but the thing hoped for, everlasting happiness, is intended; see Tit 2:13 Gal 5:5; which is so called, because it is the object of hope; is not yet possessed; is future; is not seen; is difficult, and yet possible to be enjoyed: this is said to be "laid up"; which denotes the preciousness and valuableness of it, it is a treasure, an inheritance, a kingdom, and riches of glory; and the secrecy and hiddenness of it, it consists of things invisible to the bodily eye, and which are out of the reach of carnal sense and reason, of which faith only has some small glimpse; and also the safety of it, it is hid in Christ, it is reserved "in heaven", and cannot be come at, and spoiled by men or devils; and likewise the free grace and goodness of God in laying up and providing things of such a nature for his children and friends: the place where it is, in heaven, where moth and rust corrupt not, and thieves cannot break through and steal; and so is safe, and must be of an heavenly nature, as it is for heavenly persons: "for you"; the saints and faithful brethren in Christ, for those who were chosen in Christ, for whom it was prepared from the foundation of the world; for this is not laid up for any, for everyone, but for the chosen of God, and precious; whom God has distinguished by his grace, Christ has redeemed by his blood, and the Spirit regenerates and sanctifies, and who have faith, hope, and love, given unto them; and this was not only laid up for them, but they knew of it, they were made acquainted with it:

whereof ye heard before; before the writing of this epistle, under the ministry of their faithful teacher Epaphras:

in the word of the truth of the Gospel; or in the true word of the Gospel; which comes from the God of truth, is indited by the Spirit of truth, is concerning Christ the truth, and which contains nothing but truth, and lies in the Scriptures of truth: or "in the word of truth", even the Gospel; which explains what word of truth is meant. The law is the word of truth; and many of the words of men, of the philosophers, were words of truth; but it was not in either of them they had heard of eternal life laid up in heaven; of which there were hopes to be entertained by sinful creatures, enjoying it through Christ: this is what only the Gospel brings an account of; life and immortality are only brought to light by the Gospel; which not only speaks of it, but lays that before men, which give them ground and encouragement to hope for it.

Gill: Col 1:6 - Which is come unto you // as it is in all the world // and bringeth forth fruit // as it doth also in you, since the day ye heard of it // and knew the grace of God in truth

Which is come unto you,.... That is, the Gospel, which came to them from God, from heaven, from Christ, out of Jerusalem, from whence the word of the Lord was to come, by the ministers of the Gospel, who being sent, came to Colosse, and there preached it; and so the Syriac version renders the words הי דאתכרזת, "which is preached unto you". And a wonderful instance of the free grace of God this was; they did not seek, inquire for, and go after the Gospel, but it came to them; and so Christ was found of them by it, who sought him not, and made manifest in his person, grace, and righteousness to them that asked not after him: for this Gospel came not to them in, word only, but with the power of the Holy Spirit: it was come, εις υμας, "into you", as the phrase may be rendered, into their very hearts, and wrought effectually there, enlightening, convincing, comforting, and instructing them; where it had a place, and remained; for the words may be read, as they are by the Arabic version, "which is present with you". The Gospel is always in one place or another, and will be to the end of the world; but it is not always in the same place; but as yet it was not removed from Colosse; it was still with them in the external ministry of it, and it remained in their hearts in the powerful and comfortable experience of it:

as it is in all the world; as it was come into, and preached to all the world, and was made useful, and continued in all the world at that time. Christ gave his disciples a commission to go into all the world, and preach the Gospel to every creature; it was no more to be restrained to a particular nation, but was made general and common to all the nations of the world, and accordingly they preached it to all; and by this time had delivered the joyful message to the greater part of the world, which is sometimes meant by all the world, and the whole world; or it had been now preached in all the known and habitable parts of the world by one apostle and another, some being sent into one part, and some into another; so that the grace of God appeared to all men, and the doctrine of it had been preached to every creature under the heaven, according to Christ's commission; the Gospel of the kingdom was to be preached in all the world, for a witness to all nations, before the end of the Jewish state came, or before the destruction of Jerusalem, which was not many years after the writing of this epistle. Now this shows, that it was the same Gospel which had been preached at Colosse by their faithful minister there, as had been preached in other areas, and in all parts of the world by the apostles; which is said in the commendation of the Gospel, it being one, uniform, consistent, and all of a piece in every place, and as preached by every faithful minister, and might serve greatly to confirm the Colossians in their faith of it:

and bringeth forth fruit: by which is meant, either the conversion of sinners, the fruit of the Gospel ministry, when attended with a divine blessing and power; or the graces of the Spirit, as faith, hope, love, repentance, humility, self-denial, &c. with all the effects thereof, in new obedience, and a godly conversation, which come from Christ, the green fir tree, and are produced by the Spirit, through the preaching of the Gospel. The Vulgate Latin adds, "and increaseth"; the Syriac version has the same; and it is so read in some Greek copies, as in the Alexandrian copy, two of Stephens's, and in the Complutensian edition; and may intend the spread of the Gospel among others, besides those who first received it, and the growing fruitfulness of the professors of it under its influence:

as it doth also in you, since the day ye heard of it; as soon as ever it came among them they hearkened to it, they were inclined to hear it externally, and a divine power going along with it, giving them hearing ears, and understanding hearts, they heard it, so as to know it, love it, and believe it; and from that time it brought forth fruit, and increased in them, and they continued in the faith and profession of it; so that as the Gospel is commended both from the large spread and efficacy of it, as well as its uniformity in every place, these Colossians also are commended for their hearing of it, both externally and internally, and for their perseverance in it: and which is further illustrated in the following clause,

and knew the grace of God in truth: by "the grace of God" may be meant the love and favour of God, in the mission and gift of his Son, to be the Saviour and Redeemer of lost sinners, displayed in the Gospel, of which they had a comfortable experience, it being shed abroad in their hearts by the Spirit; or the blessings of grace revealed in the Gospel, as free justification by the righteousness of Christ, full pardon of sin, according to the riches of grace, and adoption of children, arising out of the love and free favour of God, of which they had had a real application made to them through the Gospel, by the Spirit of God; or rather the doctrine of grace itself, so called because it is a declaration of the free grace of God in the salvation of sinners and the means of implanting grace in the heart. This they knew not merely in a notional and speculative manner, but experimentally; for the Gospel was not only come to them, but into them; they had a spiritual knowledge of it, and affection for it; they felt the power of it in their hearts, and tasted and relished the sweetness of it; and owned and "acknowledged" it, as the word here used may be rendered; for as with the heart they believed it so with the mouth they made public profession of it: and this they did "in truth"; they came by the knowledge of the love of God, and the blessings of grace, and the doctrines of it, by the Gospel, the word of truth; in and through that they became acquainted with these things; and having known and embraced the doctrine of the Gospel of the grace of God, in the truth of it, without any mixture of error, as it had been purely, and without adulteration, truly and faithfully preached by their minister, they professed it truly heartily, and sincerely, and without hypocrisy; which is another part of their commendation, and involves in it the praise of their minister also, which is enlarged upon in the following verses.

Gill: Col 1:7 - As ye also learned of Epaphras // Our dear fellow servant // who is for you a faithful minister of Christ

As ye also learned of Epaphras,.... To know the grace of God, believe the truth of the Gospel, and to own and profess it sincerely,

Our dear fellow servant; a "servant" of Christ he was, and a "fellow" servant of the apostles, jointly engaged with them in preaching the Gospel; which character, as it greatly commends Epaphras, and shows him to be a very considerable preacher of the word, so it expresses the great humility and condescension of the apostle, in putting him upon a level with himself, though he was not in that high office of the apostleship he was. And "dear" this precious servant of Christ was to him, and his fellow ministers, on account of the grace and gifts bestowed on him, because of his usefulness in the ministry, and his faithfulness and integrity in the discharge of it; and whose company and conversation in the prison greatly endeared him to them, for he was a fellow prisoner, as well as a fellow servant, Phm 1:23. It follows,

who is for you a faithful minister of Christ; one whom Christ had made a "minister" and not man, who was qualified, and sent forth, and made successful by him in his service; and who preached none but Christ, and him crucified, in the business of salvation: and he was a "faithful" one; one that sought not his own glory, but the glory of him that sent him; nor to please men, but his master; who concealed no part of his message, but freely and fully declared the whole; he was faithful to Christ, who put him into the ministry, and to the souls of men, to whom he ministered: and therefore it is said, he was such an one "for you"; for them, not for himself; for their spiritual good and advantage; he sought not theirs, but them; he had a great zeal for them, dearly loved them, and spent his time and strength, and made use of his gifts and talents while among them, for their use and benefit.

Gill: Col 1:8 - Who also declared unto us your love in the Spirit.

Who also declared unto us your love in the Spirit. Not only their love to God, and Christ, and to all the saints, which is before mentioned, but their love to the apostle; though they had only heard of him, and of his great capacity for, and faithfulness and usefulness in preaching of the Gospel, which had greatly endeared him to them. This, he says, was in the Spirit; it was spiritual love, to distinguish it from a carnal and worldly one; they loved him for the spiritual grace that was in him, the spiritual gifts bestowed on him, the spiritual service he was engaged in, and the spiritual usefulness he was of: or they loved him in, and with their spirits, with all their hearts, sincerely, and without dissimulation; and though they had never seen him in the flesh, yet being, as it were, present with him in spirit, their affections were knit unto him: or this their love was "in the Holy Spirit", as the Ethiopic version reads it; it was a fruit of the Spirit of God, which he had implanted in their hearts in regeneration, as is also love to God, and likewise to Christ.

Gill: Col 1:9 - For this cause we also // since the day we heard it, do not cease to pray for you, and to desire // that ye might he filled with the knowledge of his will // in all wisdom and spiritual understanding

For this cause we also,.... Not merely for their love to the apostle, and the rest that were with him; which sense is too much contracted, and carries some appearance of meanness and selfishness; but because of their faith in Christ, their love to all the saints, and the good hope they had of eternal happiness; and because they had heard the Gospel, and truly knew it, and sincerely professed it: therefore,

since the day we heard it, do not cease to pray for you, and to desire; which shows that the apostles prayed without ceasing; not that they were every moment praying, without intermission, but that they were frequent and constant every day at the throne of grace; and as often as they were there, they were mindful of these Colossians, even ever since they heard of their reception of the Gospel, of their profession of it, and of the fruit it brought forth in them; and in their petitions "prayed" and "desired", earnestly and importunately entreated God on their behalf:

that ye might he filled with the knowledge of his will; the will "of God", as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known. He adds,

in all wisdom and spiritual understanding; his meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.

Gill: Col 1:10 - That ye might walk worthy of the Lord // unto all pleasing // being fruitful in every good work // and increasing in the knowledge of God

That ye might walk worthy of the Lord,.... The Vulgate Latin version reads, "of God"; to which the Ethiopic version agrees; but rather the Lord Jesus Christ seems to be designed: and to "walk worthy" of him, is to walk by faith in him; to walk after his Spirit, and according to his word, and in his ordinances; to have the conversation as becomes his Gospel, and worthy of that calling wherewith the saints are called by grace to the obtaining of his kingdom and glory. The apostle prays that their knowledge might issue in practice; for knowledge, without practice, is of no avail: he first asks for knowledge, and then practice, for how should men act according to the will of God, or Christ, unless they know it? and when they know it, they should not rest in their knowledge, but put it in practice:

unto all pleasing. The Syriac reads it, "that ye may please God in all good works": an unregenerate man cannot please God in anything; without faith in Christ it is impossible to please him by anything man can do; Christ only could, and did always the things that pleased his Father; there are many things done by believers which are displeasing to God; nor is there anything they can do that is pleasing to God but through Christ, in whom their persons and, services are accepted; good works being done in faith, and from a principle of love, and with a view to the glory of God, are acceptable unto him through Christ; and therefore are to be carefully maintained, and studiously performed by all those that have a spiritual understanding of the will of God, and believe in Christ their Lord and Redeemer:

being fruitful in every good work; saints are trees of righteousness, the planting of the Lord; good works are the fruit, which, under the influence of divine grace, they bring forth; and this is not of one sort only, as trees usually do, but of every kind; being ingrafted into Christ the true vine, and deriving life, sap, and nourishment from him, they are filled with the fruits of righteousness by him, which they bring forth and bear, to the glory of his heavenly Father; and being such, they are pleasant plants to him, as fruit bearing trees are to the owner of them: wherefore, in order to the saints walking in their lives and conversations unto all pleasing, or pleasing in all things, the apostle prays they might be fruitful in good works, and that in everyone, in every kind of good works:

and increasing in the knowledge of God; not barely of his nature and perfections, as they are displayed in the works of creation; but of his mind, and will, and the mysteries of his grace, as they are revealed in the Gospel; of the knowledge of him in Christ, as the God of all grace, and as a covenant God and Father. The apostle had before prayed for an increase of the knowledge of the will of God, previous to his request, for the putting of it in practice; and now suggests, that an increase of the knowledge of God himself may be expected in a practical use of means, an attendance on the ordinances of Christ, and a diligent performance of good works: from the whole of these petitions, it may be observed by the apostle's asking for them, that all our knowledge, and the increase of it, and all our fruitfulness in good works, are all from the Lord; and therefore we have no reason to boast of our knowledge, nor depend upon our works, but frankly to own, that notwithstanding all we know, and do, we are but unprofitable servants.

Gill: Col 1:11 - Strengthened with all might // according to his glorious power // unto all patience // and longsuffering // with joyfulness

Strengthened with all might,.... This is still a continuation of the apostle's prayer for these believers; for having prayed for an increase of spiritual knowledge, and that this might be put into practice, he proceeds to pray for strength for them, that they might be enabled to practise what they had knowledge of; to walk worthily, to please God in all things, to bring forth fruit with patience, to persevere in knowledge, practice, fruitfulness, and in an increase thereof. It implies, that believers are weak in themselves, and insufficient to do or bear anything of themselves, but stand in need of strength from above, even of "all might"; of all kind of spiritual might and strength, proportionate to the various kinds of services, temptations, and trials they are called unto, and exercised with: they have need of every kind, degree, and supply of strength, to enable them to resist the temptations of Satan, to stand against them, and bear up under them; to oppose the corruptions of their own nature, that great company which comes upon them, wars against them, threatens to carry them captive, and destroy them, and against which they have no power of their own; to bear the cross, which, without the presence and grace of Christ, is very heavy, and all afflictions and adversities of every sort, which are grievous to the flesh, and at which it recoils; to perform the various duties of religion, and the whole of the work of their generation; which though they have a will unto, yet often know not how to perform, they want renewed strength their souls; and also to persevere in faith and holiness, and hold on and out to the end: and which strength they cannot expect to have from themselves, or from any creature, but

according to his glorious power; the glorious power of God. Power belongs to God, is a perfection of his nature, and has been, and is gloriously displayed in many things; as in the creation of the heavens and the earth; in the upholding of all things in their being; in the redemption and salvation of sinners; in their faith and conversion; in supporting the saints under various trials and exercises; and in the safe keeping them through faith unto salvation: from this glorious power of God saints may hope to be supplied with all might, or a sufficient supply of strength for every service, and for every difficulty; as also from the grace that is in Christ, who has strength as well as righteousness for his people, who is the glorious power and arm of the Lord, without whom they can neither do, nor bear anything, but through him strengthening them, they can do, and bear all things; as likewise from the Spirit of the Lord, who is the finger of God, by whom Christ wrought his miracles; and is that glorious power from on high, with which the apostles being endued, did the wondrous things they did; and it is by the same Spirit that believers are strengthened with might in the inner man:

unto all patience; to bring forth fruit with patience; to run with patience the race set before them; to bear patiently all afflictions and tribulations; to wait patiently for the things promised by God, and for the coming and appearance of the Lord Jesus Christ, and the heavenly glory or hope laid up for them in heaven:

and longsuffering; to be slow to anger, and not easily provoked to wrath; to be ready to forgive injuries; and to bear long, and with patience, all reproaches and persecutions for the sake of Christ, and his Gospel; all which require daily fresh supplies of grace and strength, especially to endure all

with joyfulness, as well as with patience and longsuffering, with a cheerful spirit, or with joy in the Holy Ghost; to esteem reproach for Christ's sake above the riches and honours of this world; to rejoice when counted worthy to suffer shame for his name. This requires strength above that of nature, and a renewed supply of that of grace. This last clause, "with joyfulness", the Syriac version connects with the following verse, reading it, "with joy do ye give thanks", &c.

Gill: Col 1:12 - Giving thanks unto the Father // which hath made us meet to be partakers of the inheritance of the saints in light

Giving thanks unto the Father,.... To God the Father, as the Vulgate Latin and the Syriac versions read the clause; and the Complutensian edition, and some copies, "God and the Father"; who is both the Father of Christ by nature, and of all his people by adoption. The Ethiopic version renders it, as an exhortation or advice, "give ye thanks to the Father"; and so the Syriac version: but the words rather seem to be spoken in the first, than in the second person, and are to be considered in connection with Col 1:9. So when the apostle had made an end of his petitions, he enters upon thanksgiving to God:

which hath made us meet to be partakers of the inheritance of the saints in light; by the "inheritance", or "lot", is meant not the common lot of the children of God to suffer persecution for the sake of Christ, and through much tribulation to enter into the kingdom, which they are by God the Father counted and made worthy of, with the rest of saints called out of darkness into light; nor their present state and condition, having a power to become the children of God, and to be fellow citizens with the saints, to enjoy communion with them, under the Gospel dispensation, called "light", in opposition to Jewish and Gentile darkness, to be brought into which state is an high favour of God; but the heavenly glory, so called, in allusion to the land of Canaan, which was divided by lot to the children of Israel, according to the will and purpose of God; and because it is not acquired by the works of men, but is a pure free grace gift of God, and which he, as the Father of his people, has bequeathed unto them; and which they enjoy through the death of the testator Christ; and of which the Spirit is the earnest; and because this glory is peculiar to such as are the children of God by adopting grace. It is no other than that inheritance which is incorruptible and undefiled, and which fades not away, reserved in the heavens; and designs that substance, or those solid and substantial things they shall possess hereafter; that kingdom, salvation, and glory, they are heirs of; and includes all things they shall inherit, and even God himself, who is their portion, their inheritance, their exceeding great reward, and of whom they are said to be heirs. This is the inheritance "of the saints", and of none else; who are sanctified or set apart by God the Father in eternal election; who are sanctified by the blood of Christ, or whose sins are expiated by his atoning sacrifice; who are sanctified in Christ, or to whom he is made sanctification; and who are sanctified by the Spirit of Christ, or have the work of sanctification begun upon their souls by him; in consequence of which they live soberly, righteously, and godly in the world. And this inheritance of theirs is "in light"; unless this clause should be read in connection with the word "saints", and be descriptive of them; they being called and brought out of darkness into light, and made light in the Lord, light being infused into them; in which light they see light, sin to be exceeding sinful, and Christ to be exceeding precious: or this phrase should be thought to design the means by which the Father makes meet to partake of the inheritance; namely, in or by the light of the Gospel, showing the way of salvation by Christ, and by the light of grace put into their hearts, and by following Christ the light of the world, which is the way to the light of life: though it rather seems to point out the situation and nature of the heavenly inheritance; it is where God dwells, in light inaccessible to mortal creatures, and who is light itself; and where Christ is, who is the light of the new Jerusalem; and where is the light of endless joy, and uninterrupted happiness; and where the saints are blessed with the clear, full, and beatific vision of God in Christ, and of Christ as he is, seeing him, not through a glass darkly, but face to face. This may be said in reference to a notion of the Jews, that the "light" which God created on the first day is that goodness which he has laid up for them that fear him, and is what he has treasured up for the righteous in the world to come ^d. Now the saints meetness for this is not of themselves; by nature they are very unfit for it, being deserving of the wrath of God, and not of an inheritance; and are impure and unholy, and so not fit to partake of the inheritance of saints, or Holy Ones, and much less to dwell and converse with an holy God; and being darkness itself, cannot bear such light, or have communion with it: but God the Father makes them meet, which includes all the acts of his grace towards them, upon them, and in them; such as his choosing them in Christ, and their inheritance for them; in preparing that for them, and them for that; blessing them with all grace, and all spiritual blessings in Christ; putting them among the children by an act of adoption, of his own sovereign will and free grace, and thereby giving them a goodly heritage, and a title to it; justifying them by the righteousness of his Son, and so making them heirs according to the hope of eternal life, and forgiving all their trespasses for Christ's sake; cleansing them from all in his blood, so that being the undefiled in the way, without spot or wrinkle, or any such thing, they are fit for the undefiled inheritance; regenerating them by his Spirit, and implanting principles of light and life, grace and holiness, in them, without which no man shall see the Lord, or enter into the kingdom of heaven. One copy, as Beza observes, reads it, "which hath called us to be partakers", &c. and so does the Ethiopic version. And all such as the Father has thus called, and made meet, shall certainly be partakers of the inheritance; they partake of it already in Christ their head, and in faith and hope, having the Spirit as an earnest and pledge of it, and will wholly and perfectly enjoy it hereafter: for though, like Canaan's land, it is disposed of by lot, by the will, counsel, and free grace of God, yet will it not be divided into parts as that was; there is but one undivided inheritance, but one part and portion, which all the saints shall jointly and equally partake of, having all and each the same right and title, claim and meetness. For which they have abundant reason to give thanks to the Father, when they consider what they were, beggars on the dunghill, and now advanced to sit among princes, and to inherit the throne of glory; were bankrupts, over their head in debt, owed ten thousand talents, and had nothing to pay, and now all is frankly, forgiven; and besides, a title to, and meetness for, the heavenly inheritance, are freely bestowed on them; and particularly when they consider they are no more worthy of this favour than others that have no share in it, and also how great the inheritance is,

Gill: Col 1:13 - Who hath delivered us from the power of darkness // and hath translated us into the kingdom of his dear Son

Who hath delivered us from the power of darkness,.... That is, from the power of Satan; see Act 26:18, who, though once an angel of light, is now darkness itself, and is reserved in chains of darkness; he is a ruler of the darkness of this world; his kingdom is a kingdom of darkness; and he blinds the minds of them that believe not, keeps them in darkness, and increases the natural darkness of their minds; he delights in works of darkness, and tempts men to them; and his everlasting state and portion will be blackness of darkness: his power over men, in a state of unregeneracy, which he usurps, and is suffered to exercise, is very great; he works effectually in them, and leads them captive at his will; and nothing less than the power of God, who is stronger than the strong man armed, can deliver out of his hands; and which is at least one part of the mercy for which thanks are here given; See Gill on Luk 22:53; with the Jews, one of the names of Satan is חשך, "darkness" ^e. Moreover, the darkness of sin, ignorance, and unbelief, with which God's elect, while in a state of nature, are surrounded, and, as it were shut up and imprisoned, so that they have not the least spark of true spiritual light and knowledge, may be also meant; under the power of which they are to such a degree, that they know nothing of God in Christ, of the way of salvation by him, or of the work of the Spirit on their souls, or of the doctrines of the Gospel in an experimental manner; and so they continue, till, by an almighty power, they are turned from darkness to light; when, by powerful grace, they are plucked as brands out of the burning, and delivered from wrath to come, and from that utter darkness of misery and destruction their ways of sin and darkness led and exposed them to. This deliverance is wrought out for them in the effectual calling, when they are internally called, and powerfully brought out of this darkness, by introducing light into them, revealing Christ in them, causing the prince of darkness to flee from them, and the scales of darkness and blindness to fall from their eyes; and which is both an instance or the wonderful grace of God, and of his almighty power, and in which lies in part the saints' meetness for the inheritance; for these words are, in some sort, explanative of the former; for so long as a person is under the power of darkness, he cannot be meet for an inheritance which is in light: it follows, as another branch of this mercy, for which thanks are given,

and hath translated us into the kingdom of his dear Son; not into the kingdom of glory; for though the saints are heirs of it, and rejoice in hope of it, they have not yet an entrance into it; which they will have abundantly when Christ shall introduce them into it, not only as his Father's, but as his own kingdom and glory: but the kingdom of grace is here meant, or that state of grace, light, and life, which such are brought into, when rescued out of Satan's hands, and recovered out of their former state of ignorance and infidelity; when they are by the drawings of the Father, by his powerful and efficacious grace, brought to Christ, and, in the day his power on their souls, are made willing to submit to his righteousness, and to embrace him as the alone Saviour and Redeemer, and be subject to him as King of saints, observing his commands, keeping his ordinances, and walking in his statutes and judgments with other saints, in a Gospel church state; which is Christ's kingdom here on earth, where he reigns as King over God's holy hill of Zion, being set there by his Father, from whom he has received this kingdom, and will deliver it to him, when it is complete and perfect. Now those whom Jehovah the Father snatches out of Satan's hands, and breaks in upon their souls with divine light and knowledge, he brings into such a state, and into this kingdom of Christ, who is called "his dear Son": or "the Son of his love"; or "his Son of love"; who being his Son by nature, of the same nature with him, and equal to him, always was, is, and will be, the object of his love, complacency, and delight; as he cannot be otherwise, since he is the brightness of his glory, and the express image of his person; and even as this Son of his is in an office capacity, as the Mediator between God and man, he is his elect, in whom his soul delights; and he is always well pleased with all the chosen ones in him, who are the sons of God through him, and always beloved in him. This clause is added, partly to distinguish the kingdom of Christ, into which the saints are brought in this life, from the kingdom of the Father, or the ultimate glory they shall possess hereafter; and partly to express the security of the saints, and their continuance in the love of God, being in the kingdom, and under the care and government of the Son of his love; and also to make way for what the apostle has further to discourse concerning the person, office, and grace of Christ, in the following verses,

Gill: Col 1:14 - In whom we have redemption // through his blood // even the forgiveness of sins

In whom we have redemption,.... Which is an excellent and wonderful blessing of grace saints have in and by Christ; and lies in a deliverance from sin, all sin, original and actual, under which they are held captive, in a state of nature, and by which they are made subject to the punishment of death; but through the sacrifice of Christ it is taken, and put away, finished, and made an end of; and they are freed from the damning power of it, or any obligation to punishment for it; and in consequence of this are delivered from the enslaving governing power of it by his grace and Spirit, and will hereafter be entirely rid of the very being of it: it consists also of a deliverance from the law, the curse and bondage of it, under which they are held on account of sin, the transgression of it; but being delivered from sin, they are also from the law, its accusations, charges, menaces, curses, and condemnation; as likewise out of the hands of Satan, by whom they are led captive; for through the ransom price paid by Christ they are ransomed out of the hands of him that was stronger than they, the prey is taken from the mighty, and the lawful captive delivered by him that has led captivity captive: in short, this redemption is a deliverance out of the hands of all their enemies, and from all evils and misery, the effects of sin, from death, and hell, and wrath to come. The author of it is Christ, the Son of God, the Son of his love, his dear Son: he was called to this work in the council of peace, in which the affair of redemption was consulted; and he agreed to undertake it in the covenant of grace, of which this is a principal article; and being in his constitution, as Mediator, every way fit and proper for it: as man, the right of redemption belonged to him, being the near kinsman of his people, and, as God, he was mighty and able to perform it; as man he had something to offer, and, as God, could make that sacrifice valuable and effectual to all saving purposes; as man, he had compassion on human nature, and, as God, was concerned for things pertaining to his honour and glory. And thus being every way qualified, he was sent, and came on this errand, and has obtained a redemption, which is precious, plenteous, complete and eternal: it is now with him, and "in him"; and he is made this, and everything else to his people, that they want. The subjects of this blessing are, not angels, but men; and not all men, but some that are redeemed from among men, out of every kindred, tongue, people, and nation; who are called by the name of Jacob, the people of Christ, a peculiar people, and the church of God; and evidentially are such, who have faith in Christ, love to the saints, and good hope of eternal life; who know the grace of God in truth, are made meet to be partakers of the eternal inheritance, being delivered from the power of darkness, and translated into the kingdom of Christ, and are designed by the we in this text: the means by which this blessing is procured, it

through his blood. This phrase is left out indeed in the Syriac and Ethiopic versions, and in the Complutensian edition, and in some copies; but rightly stands here, as it does in Eph 1:7, where there is another clause added, which is here omitted, at the end of the verse, "according to the riches of his grace". This is the blood of Christ, his own blood, and not the blood of bulls and goats, and the same with that of the persons he redeems, but untainted with sin; the blood of Christ, as of a lamb without spot and blemish, of original or actual sin, otherwise it would not have been a sufficient redemption price for his people; nor even then, were it not as it was the blood of the Son of God, of one that was God as well as man, whereby it came to have a proper value and efficacy in it to obtain this blessing: Christ's shedding his blood freely on this account is a proof of his great love to his redeemed ones; the efficacy that was in it to answer this purpose shows the dignity and greatness of his person; and it not being to be effected without it, demonstrates the strictness of divine justice, and that the redemption of men is brought about in a way entirely consistent with the righteousness and holiness of God. A particular branch of this blessing follows, and which serves, in some sense, to illustrate and explain it,

even the forgiveness of sins; of all sin, original and actual; of heart, lip, and life, secret and open, past, present, and to come; which lies in a non-imputation of sin, a remembrance of it no more, a removing of it entirely out of the way, a covering and blotting it out of sight, so as to be no more visible and legible: this is in Christ, where all spiritual blessings are; nor is it to be had or expected from an absolute God, but from God in Christ, and through him, through his propitiatory sacrifice; for as redemption, so forgiveness of sin is through his blood, which was shed for it; so that it proceeds upon the foot of satisfaction made to the justice of God by a price paid, and is an act of justice as well as grace, and belongs to the same persons as redemption does; hence those that are redeemed are represented as without fault before the throne; and indeed, the reason why their iniquities are blotted out, and will be remembered no more against them, is, because they are redeemed.

Gill: Col 1:15 - Who is the image of the invisible God // the firstborn of every creature

Who is the image of the invisible God,.... Not of deity, though the fulness of it dwells in him; nor of himself, though he is the true God, and eternal life; nor of the Spirit, who also is God, and the Spirit of the Son; but the Father, called "God", not to the exclusion of the Son or Spirit, who are with him the one God: "and he is invisible"; not to the Son who lay in his bosom, and had perfect and infinite knowledge of him; nor, in some sense, to angels, who always behold his face, but to men: no man hath seen him corporeally with the eyes of his body, though intellectually with the eyes of the understanding, when enlightened; not in his essence and nature, which is infinite and incomprehensible, but in his works of creation, providence, and grace; nor immediately, but mediately, in and through Christ, in whom he gives the light of the knowledge of the glory of his person and perfections; and this not perfectly now, but in the other state, when the saints shall see him face to face. But chiefly the Father is said to be invisible, because he did not appear to Old Testament saints; as his voice was never heard, so his shape was never seen; he never assumed any visible form; but whenever any voice was heard, or shape seen, it was the second person that appeared, the Son of God, who is here said to be his "image", and that, as he is the Son of God; in which sense he is the natural, essential, and eternal image of his Father, an eternal one, perfect and complete, and in which he takes infinite complacency and delight: this designs more than a shadow and representation, or than bare similitude and likeness; it includes sameness of nature and perfections; ascertains the personality of the Son, his distinction from the Father, whose image he is; and yet implies no inferiority, as the following verses clearly show, since all that the Father hath are his. Philo, the Jew ^f, often speaks of the λογος, or Word of God, as the image of God. Also, this may be understood of him as Mediator, in whom, as such, is a most glorious display of the love, grace, and mercy of God, of his holiness and righteousness, of his truth and faithfulness, and of his power and wisdom:

the firstborn of every creature; not the first of the creation, or the first creature God made; for all things in Col 1:16 are said to be created by him, and therefore he himself can never be a creature; nor is he the first in the new creation, for the apostle in the context is speaking of the old creation, and not the new: but the sense either is, that he was begotten of the Father in a manner inconceivable and inexpressible by men, before any creatures were in being; or that he is the "first Parent", or bringer forth of every creature into being, as the word will bear to be rendered, if instead of πρωτοτοκος, we read πρωτοτοκος; which is no more than changing the place of the accent, and may be very easily ventured upon, as is done by an ancient writer ^g, who observes, that the word is used in this sense by Homer, and is the same as πρωτογονος, "first Parent", and πρωτοκτιστης, "first Creator"; and the rather this may be done, seeing the accents were all added since the apostle's days, and especially seeing it makes his reasoning, in the following verses, appear with much more beauty, strength, and force: he is the first Parent of every creature, "for by him were all things created", &c. Col 1:16, or it may be understood of Christ, as the King, Lord, and Governor of all creatures; being God's firstborn, he is heir of all things, the right of government belongs to him; he is higher than the kings of the earth, or the angels in heaven, the highest rank of creatures, being the Creator and upholder of all, as the following words show; so the Jews make the word "firstborn" to be synonymous with the word "king", and explain it by גדול ושר, "a great one", and "a prince" ^h; see Psa 89:27.

Gill: Col 1:16 - For 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 // for him

For by him were all things created,.... This is a reason proving Christ to be before all creatures, to be the common Parent of them, and to have the government over them, since he is the Creator of them. The creation of all things, by him, is not to be understood of the new creation, for whenever that is spoken of, the word "new" is generally used, or what is equivalent to it, or some clause or phrase added, which determines the sense, and is not the case here: besides, all things that are in heaven are said to be created here: which, to say nothing of the sun, moon, and stars, which are not capable subjects of the new creation, to restrain them to angels, cannot be true of them; for as for those who were once in heaven, but kept not their first estate, and quitted their habitation, these find no place there any more; they never were, nor will be renewed and restored by Christ; and as for the good angels, since they never sinned, they stand in no need of renovation. Moreover, all things that are on earth are also said to be created by him, and are, but not anew: for to confine these only to men, all men are not renewed in the spirit of their minds; all have not faith, nor a good hope through grace, nor love to God and Christ, the greater part of the world lies in open wickedness; and all that profess religion are not new creatures, these are a chosen generation, and a peculiar people: wherefore these words must be understood, not metaphorically, but literally; in which sense all things are created by Christ, not by him as an instrument, but as the efficient cause; for the preposition "by" does not always signify the former; but sometimes the latter; see 1Co 1:9; nor to the exclusion of the Father and Spirit, who, with the Son, were jointly concerned in the creating of all things out of nothing: and these "all things" can only refer to the things that are made: eternal things can never be said to be created; this is a contradiction in terms; the Father is not created by him, nor he himself as the Son of God, nor the Spirit; but everything that is made is created by him: hence it follows, that he himself is no creature, otherwise he must create himself, which also is a contradiction, since every creature is made by him; and consequently he must be God, for he that made and built all things is God. These are divided as to the subject of them, or place where they are, into things

that are in heaven, and that are in earth. The things that are in heaven, are the things that are in the airy and starry heavens, and in the heaven of heavens. The things in the airy heavens, the fowls thereof, were on the fifth day created by him; and the things in the starry heaven, the sun, moon, and stars, were on the fourth day ordained by him; and the inhabitants of the third heaven, the angels, were made by him, Heb 1:7; and, as the Jewish writers ⁱ say, on the second day of the creation, though some say on the fifth. The earth comprehends the whole terraqueous globe, consisting of land and sea; and the things in it are all that are in the seas, the fishes and other things in it; and all that are in the bowels of the earth, as well as on the surface of it, all metals and minerals, all plants, herbs, and trees, every beast of the forest, the cattle on a thousand hills, the fowls on the mountains, and the wild beasts of the field, and all human creatures. Again, these all things are, as to the quality of them, distributed into

visible and invisible, both in heaven and in earth: the visible things in heaven are the fowls that fly in the airy heaven, the sun, and moon, and stars in the starry heaven, and the bodies of those saints that have been either translated, or raised, in the third heaven; the visible things in the earth are all creatures, animate and inanimate, rational and irrational, all bodies, all corporeal and material beings: the invisible things in earth are not only those that are in the innermost parts of it, but the spirits or souls of men; and those in heaven are not the invisible God, Father, Son, and Spirit, but the angels, who are incorporeal and immaterial spirits, and so invisible: and which,

whether they be thrones, or dominions, or principalities, or powers, are all made by him; by these some understand civil magistrates among men, and the various degrees and orders of them. By "thrones" they think kings, or monarchs, are meant, who sit on thrones; and by "dominions", little petty kings, or lords, dukes, and earls; and by "principalities", governors of provinces and cities; and by "powers", interior magistrates; and indeed, political governors are sometimes called dominions, dignities, principalities, and powers; and there are different orders of them, the king as supreme, and governors under him; see Jud 1:8. But since these seem rather to be said of the invisible things in heaven, and to be an explanation of them, angels may rather be thought to be intended; and are so called, not as denoting different orders and degrees among them, which some have rashly ventured to describe, but because of the use that God makes of them in the government of the world, and the executions of the various affairs of Providence relating to particular persons and kingdoms; though these several names are not so much such as the apostle chose to call them by, as what they were called by others; the three latter are indeed elsewhere used by himself, Eph 1:21; but not the former, "thrones", which yet are used by Jewish writers, and given to angels. Thus, in a book of theirs, which they esteem very ancient, and ascribe to the patriarch Abraham, it is said ^k,

"there is no angel in which the name Jehovah is not found, which is everywhere, as the soul is in every member; wherefore men ought to allow Jehovah to reign in all the members, ובכל כרסין, "and in all the thrones", and in all the angels, and in every member of men.

And elsewhere, speaking of the garments of God,

"by these (say they ^l) ברא קבה כרסיין, "the holy blessed God created the thrones", and the angels, and the living creatures, and the "seraphim", and the heavens, and the earth, and all that he created.

And the thrones in Dan 7:9; are interpreted ^m, of

"the superior princes, למלאכים רוחניים, "the spiritual angels", who sit first in the kingdom; and they are called in the words of the Rabbins, "the throne of glory"; for so is the way of kings, that their princes sit before them, everyone on his throne, according to their dignity.

Now the apostle's sense is, that the angels, the invisible inhabitants of the upper world, are all created by Christ, let them be called by what names they will, that the Jews, or the false teachers, or any sort of heretics of those times thought fit to give them, whether they called them thrones or dominions, &c. And so the Arabic version, rather interpreting than translating the words, renders them thus, "whether you say thrones, or whether you mention dominions, or whether you understand princes, or whether you say powers"; speak of them under what title or appellation you please, they are all the creatures of the Son of God. The apostle seems to have in view, and to oppose some notions of some heretics of his time, the followers of Simon Magus, who held, that the angels were created by his Helena; or, as others, by what they call "Ennea", and that these angels created the world, and are to be worshipped; but he here affirms, that

all things were created by him, by Christ, even all the angels; and therefore he, and not they, are to be worshipped, a notion he afterwards takes notice of in the following chapter: and as all things are affirmed to be created by him, which demonstrates the dignity and deity of his person, so likewise

for him; that is, for his pleasure, that he may take delight and complacency in them, and in his own perfections displayed by them; and for his service and use, as the angels, to worship him and minister to him and for others, he sends them to: elect men are made to serve and glorify him with their bodies and spirits, which are his; and even the non-elect are made to subserve his mediatorial kingdom and interest; yea, the whole world is built and kept in being purely on his account, until he has finished the great affair of the salvation of his people, in the application of it to each of them, as he has completed the impetration of it; and then he will dissolve the heavens, and burn up the earth and all the works that are therein: all are made for his glory, and that end is, and will be answered by them in one way or another,

Gill: Col 1:17 - And he is before all things // and by him all things consist

And he is before all things,.... Not only in dignity, being preferable to angels and men in his nature, names, offices, and works, and worthy of more honour than all creatures; but he is before them in existence, as he must needs be, since they are all made by him; he was not only before John the Baptist, his forerunner, before Abraham who saw his day and was glad, before the first man was made, but before the angels were in being, or the heavens and the earth, or any creature were formed; and therefore must be God, who is from everlasting to everlasting:

and by him all things consist; he upholds all things by the word of his power; the heavens have their stability and continuance from him; the pillars of the earth are bore up by him, otherwise that and the inhabitants of it would be dissolved; the angels in heaven are confirmed in their estate by him, and have their standing and security in him; the elector God are in his hands, and are his peculiar care and charge, and therefore shall never perish; yea, all mankind live and move, and have their being in him; the whole frame of nature would burst asunder and break in pieces, was it not held together by him; every created being has its support from him, and its consistence in him; and all the affairs of Providence relating to all creatures are governed, directed, and managed by him, in conjunction with the Father and the blessed Spirit.

Gill: Col 1:18 - And he is the head of the body, the church // who is the beginning // the firstborn from the dead // that in all things he might have the pre-eminence

And he is the head of the body, the church,.... By "the church" is meant, not any particular congregated church, as the church at Colosse, or Corinth, or any other; but the whole election of grace, the general assembly and church of the firstborn, whose names are written in heaven in the Lamb's book of life; the church which Christ has given himself for, and has purchased with his blood, and builds on himself the rock, and will, at last, present to himself a glorious church without spot or wrinkle, or any such thing; this is compared to an human body, and therefore called "the body"; which is but one, consisting of many members in union with each other, set in their proper places in just symmetry and proportion to each other, and subservient to one another, and are neither more nor fewer; see 1Co 12:12, &c. and of this body, the church, Christ is "the head"; he was the representative head of this body of elect men from all eternity, and in time; he is a political head of them, or in such sense an head unto them, as a king is to his subjects; he reigns in them by his Spirit and grace, and rules them by wholesome laws of his own enacting, and which he inscribes on their hearts, and he protects and defends them by his power; he is an economical head, or in such sense an head of them, as the husband is the head of the wife, and parents and masters are the heads of their families, he standing in all these relations to them; and he is to them what a natural head is to an human body; of all which See Gill on 1Co 11:3. The Messiah is called one head, in Hos 1:11; which Jarchi explains by David their king, and Kimchi on the place says, this is the King Messiah:

who is the beginning; which either denotes the eternity of Christ, who was not only in the beginning, and was set up from the beginning, from everlasting, but is also the beginning and the end; and who is, indeed, without beginning of days, or end of life: or his dominion; he is the principality, as the word may be rendered; he is the principality of principalities, the head of all principality and power, the angels; he is the Prince of the kings of the earth; he is King of saints; the kingdom of nature and providence is his, and the government of his people in a special manner is on his shoulders: or this may design his being the first cause of all things; he is the beginning of the creation of God; the efficient cause of all created beings; he is the beginning of the church, of which he is the head; as Eve was from Adam, so is the church from Christ; it is a body of his preparing, and a temple of his building, and where he sits as a priest on his throne, and has the government of it: the second number, wisdom, in the cabalistic tree of the Jews, is called "the beginning" ⁿ, as is the Logos, or Word, by Philo the Jew ^o:

the firstborn from the dead; the first that rose from the dead by his own power, and to an immortal life; for, though others were raised before him, and by him, yet not to a state of immortality; the path of life, to an immortal life, was first shown to him as man; and who also is the firstfruits of them that sleep, and so the pledge and earnest of the future resurrection of the saints; and is both the efficient and exemplary cause of it; the resurrection of the dead will be by him as God, and according to his own, as man:

that in all things he might have the pre-eminence; or might be the first and chief over all persons, angels, and men; having a superior nature, name, and place, than the former, and being the firstborn among many brethren designed by the latter: and in all things he is the first, and has the precedence and primacy; in sonship, no one is a Son in the sense he is; in election, he was chosen first, and his people in him; in the covenant, he is the surety, Mediator, and messenger of it, he is that itself; in his human nature, he is fairer than the children of men; in redemption, he was alone, and wrought it out himself; in life, he exceeded all others in purity, in doctrine, and miracles; and in dying he conquered death, and rose first from it; in short, he died, revived, and rose again, that he might be Lord both of dead and living; and he ought to have the pre-eminence and first place in the affections of our hearts, in the contemplations of our minds, in the desires of our souls, and in the highest praises of our lips,

Gill: Col 1:19 - For it pleased the Father // that in him should all fulness dwell

For it pleased the Father,.... The phrase, "the Father", is not in the original text, but is rightly supplied; since he is expressly mentioned in the context, as he who makes the saints meet to be partakers of the heavenly glory; who deliver, them from the power and dominion of sin, and translates them into the kingdom of his dear Son; and who, by Christ, reconciles all things to himself, Col 1:12, and whose sovereign will and pleasure it is,

that in him should all fulness dwell: by which is meant, not the fulness of the deity, though it is read by some the fulness of the Godhead: which seems to be transcribed from Col 2:9; but though all the perfections of God are in Christ, as eternity, omnipotence, omniscience, omnipresence, immutability, independence, and necessary existence, and every other, or he would not be equal with God; nor could all the fulness of the Godhead be said to dwell in him, should anyone be wanting; yet this is a fulness possessed by him, that does not spring from, nor depend upon the Father's good will and pleasure; but what he naturally and necessarily enjoys by a participation of the same undivided nature and essence with the Father and Spirit: nor is the relative fulness of Christ intended, which is his church, so called, Eph 1:23; and will be so when all the elect are gathered in, and filled with all the gifts and graces of his Spirit, and are arrived to the measure of the stature of the fulness of Christ; for though every believer dwells in Christ, and Christ in him, yet the church is not said to dwell in Christ, but Christ in the church; moreover, as yet she is not his fulness, at least in the sense she will be, and much less can she be said to be all fulness: nor is this to be understood of Christ's fulness of fitness and abilities, as God-man and Mediator, to perform his work and office as such; though this may be taken into the sense of the text as a part, yet is not the whole; but rather chiefly that dispensatory communicative fulness, which is, of the Father's good will and pleasure, put into the hands of Christ to be distributed to others, is here designed. There is a fulness of nature in Christ; the light of nature is from him, and communicated by him to mankind; the blessings of nature are the blessings of his left hand, which he distributes to his people as he thinks fit; and all things in nature are subservient to his mediatorial kingdom and glory. There is a fulness of grace in him, out of which saints receive, and grace for grace, or a large abundance of it; the fulness of the spirit of grace, and of all the graces and gifts of the Spirit is in him; and of all the blessings of grace, as a justifying righteousness, pardon of sin, adoption, sanctification, even of all that grace that is implanted in regeneration, that is necessary to carry on and finish the good work upon the soul; there is a fulness of all light and life, of wisdom, and strength, of peace, joy, and comfort, and of all the promises of grace, both with respect to this world and that which is to come; and there is also a fulness of glory in him, not only the grace, but the glory of the saints, is laid up and hid with him, and is safe and secure in him: this is said to dwell in Christ, which implies its being in him; it is not barely in intention, design, and purpose, but it is really and actually in him, nor is it in any other; and hence it comes to be communicated to the saints: and it also denotes the continuance of it with him; it is an abiding fulness, and yields a continual daily supply to the saints, and will endure to the end of time, and be as sufficient for the last as the first believer; it is like the subject of it, the same yesterday, today, and for ever: and it also intends the safety of it: the saints' life both of grace and glory is hid with Christ, and is secure, it is out of the reach of men and devils, and can never be lost, or they deprived of it; and all this is owing not to any merits of men, to their faith and holiness, or good works, which are all the fruits of this fulness, but to the good will of God; "it pleased the Father" to place it here for them; it was owing to his good will to his Son, and therefore he puts all things into his hands; and to his elect in him, for, having loved them with an everlasting love, he takes everlasting care of them, and makes everlasting provision for them; it was his pleasure from all eternity to take such a step as this, well knowing it was not proper to put it into the hands of Adam, nor into the hands of angels, nor into their own at once; he saw none so fit for it as his Son, and therefore it pleased him to commit it unto him; and it is his good will and sovereign pleasure, that all grace should come through Christ, all communion with him here, and all enjoyment of him hereafter; which greatly enhances and sets forth the glory of Christ as Mediator, one considerable branch of which is, that he is full of grace and truth; this qualifies him to be the head of the church, and gives a reason, as these words be, why he has, and ought to have, the preeminence in all things.

Gill: Col 1:20 - And by him to reconcile all things to himself // having made peace through the blood of his cross // by him, I say, whether they be things in earth, or things in heaven

And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause,

having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings:

by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.

Gill: Col 1:21 - And you that were sometime alienated // and enemies in your mind by wicked works // yet now hath he reconciled

And you that were sometime alienated,.... The general blessing of grace and reconciliation, which belongs to the whole body of Christ, the church universal, all the elect of God, whether in heaven or in earth, is here particularly applied to the saints at Colosse, who were eminent instances of it; and that the free grace of God towards them in it might more illustriously appear, the apostle takes notice of what they were before the coming of Christ in the flesh, before the Gospel came among them, and while in a state of unregeneracy, as that they were "alienated": that is from God, not from his general presence, power, and providence, which reach to all his creatures, but from the life of God; see Eph 4:18; from living agreeably to the will of God, being estranged from him who is the fountain of moral and spiritual, as well as natural life; from the law, the rule of life, and from a principle of life in themselves; and altogether disapproving of such a life, as contrary to their carnal affections and lusts: and which alienation from God greatly lay in their forsaking him, the one only and true God, and following and serving strange gods, not attending to the dictates and light of nature; and being destitute of a divine revelation, they went further and further off from God, and from his people, worship, and ordinances; and were aliens from the commonwealth of Israel, and strangers to the covenants of promise; the source of all which was sin, and was owing to themselves: God did not alienate himself from them first; they alienated themselves from him; their sins separated between God and them, set them at a distance from him, and at enmity to him, and which very early appeared, for they were estranged from the womb:

and enemies in your mind by wicked works. They were enemies to God, the true God, and were lovers and worshippers of idols; they were enemies to the being and perfections of God, as all men in a state of nature are; and more or less show it, by either denying there is a God, or wishing there was none, or fancying him to be such an one as themselves; or they dispute his sovereignty, deny his omniscience, arraign his justice and faithfulness, and despise the riches of his grace and goodness; they are enemies to his purposes, providences, and word; cannot bear that he should determine any thing concerning them or others; their eye is evil to him because he is good to others; they reply against him, they run upon him, and charge his decrees with unrighteousness and cruelty; murmur at and quarrel with the dispensations of his providence, as unequal and unjust; cast away the law of the Lord, will not be subject to it, and condemn the revelation of his will. They are enemies to Christ in one shape or another; either to his person, denying his proper deity, or real humanity; or to his offices, not hearkening to him as a prophet, trampling on his blood and sacrifice as a priest, and unwilling to have him to rule over them as a King; or to the way of salvation by him, of pardon by his blood, atonement by his sacrifice, justification by his righteousness, and acceptance with God through his person; or to his doctrines and ordinances, which are unsuitable to their vicious tastes, carnal affections, and appetites: they are enemies to the Spirit of Christ, by either denying his deity and personality, or by ridiculing the operations of his grace; or treating with contempt, and as foolish, everything of his, the Bible and all the truths contained in it, dictated by him. They are enemies to the people of God, exceeding mad against them, hate them and persecute them, reckon them the faith of the world, and the offscouring of all things, living in malice to them, and hateful and hating one another: and this enmity to everything divine and good is seated "in the mind"; the mind is not the object of this enmity, as some read the words, "to the mind": for the mind of a carnal man is enmity itself against God; but it is the subject of it, where it has its chief place, and from whence it proceeds, and shows itself in evil actions; and though the word "your" is not in the original text, it is rightly supplied; for the meaning is not that they were enemies "of his mind"; of the mind of the Lord, of his counsels and will, as some read and explain the words, though there is a truth in this, but in their own minds: so that not the body but the soul is the seat of this enmity; and not the inferior faculties of the soul only, the sensitive appetite and passions, but the understanding, the judgment and will, the more noble and rational powers of the soul; from hence spring all the malice and enmity expressed in word and actions: where then is man's free will to that which is good? and hence it is that the mind stands in need of being renewed, enlightened, cleansed and sanctified, and renovation begins here, which is the effect of almighty power; for nothing else can remove the rooted enmity in the heart of men; and which, as deep and as secret as it is, sooner or later, in one way or another, shows itself "by wicked works"; and that frequently, as by loving what God hates, and hating what he loves; by omitting what he commands, and committing what he forbids; by maintaining friendship with the world, and by harbouring his professed enemies, and persecuting his dear friends; and by their wicked words, and evil lives and conversations; and by the various works of the flesh, which are manifest, some being more directly against God, others by which they wrong themselves, and others by which they injure their neighbours:

yet now hath he reconciled; which may be understood either of the Father's reconciling them to himself by his Son; and so the words are a continuation of the account of the Father's grace, as to all the elect in general, so to the Colossians in particular, notwithstanding the black characters in which they stand described in their natural estate: or else of Christ's reconciling them to his Father, by the sacrifice of himself, which he voluntarily offered for them, though this was their case, and of enemies made them friends: and may be meant either of the impetration of reconciliation for them by his sufferings and death; or of the virtue and efficacy of it in the application of it; in the former sense the "now" refers to the coming of Christ into the world, and the time of his death, and the offering up of his body once for all, when peace and reconciliation were completely made at once for all God's elect; in the latter sense it refers to the time of the conversion of these Colossians, when Christ by his Spirit, in consequence of reconciliation made in the body of his flesh, through death reconciled them to God; to his mind and will, to the way of salvation by himself, to the saints the excellent in the earth, to the Gospel and the ordinances of it, and to all his ways and worship.

Gill: Col 1:22 - In the body of his flesh through death // to present you holy and unblamable, and unreproveable in his sight.

In the body of his flesh through death,.... Or "through his death", as the Alexandrian copy and some others, and all the Oriental versions, read. These words express the means by which that reconciliation was made, which in the virtue and efficacy of it was applied particularly to these Colossians at their conversion whereby their minds were actually reconciled to God, as "in" or "by the body of his flesh"; that is, by the offering up of his body on the accursed tree, in which he bore the sins of his people, and made reconciliation for them: and it is so called either to distinguish it from his mystical and spiritual body the church, of which he is the head before spoken of; or from his glorious and immortal body, as now raised and exalted at God's right hand; and to denote the truth of his human body, that it was a real fleshly body, consisting of flesh and blood as ours does, and the same with ours, and not an aerial, celestial bony, or a mere phantom; and also to signify the infirmity and mortality of it, being, excepting sin, in all points like to ours, and subject to death; and that it was in that body his Father prepared for him, and he assumed; and as he was clothed with it in the days of his flesh, or mortal state, that he made reconciliation for the sins of his people, and that "through death" in it; even the death of the cross, by which he bore the penalty of the law, the curse of it, made satisfaction to justice, obtained life, abolished death, and destroyed him that had the power of it, and fixed a sure and lasting peace for all his saints; his end in which was,

to present you holy and unblamable, and unreproveable in his sight. This presentation of the saints by Christ is either in his own sight, "before himself", as the Arabic version reads it; and is here in this present state, they being considered by him both as sanctified and as justified; he taking delight in the graces of his Spirit, and the exercise of them on himself, though imperfect, and in them as clothed with his spotless righteousness, in which they are perfectly comely, all fair, and without spot: or in the latter day glory, the New Jerusalem church state; when the church will be as a bride prepared for her husband, will be brought into his presence in raiment of needlework, in fine linen clean and white, the righteousness of the saints, and be presented to himself a glorious church, without spot or wrinkle, or any such thing; or in the ultimate glory, when all the saints shall be for ever with him, continually before him, and in his sight; which is what his heart was set upon from everlasting, which he had in view in his sufferings and death, and still has in his prayers and preparations: or else this presentation is what has been or will be made before his Father, and in his sight; and which was partly done, when he gathered together all the elect in himself, and represented them on the cross, in the body of his flesh; and partly is now doing in heaven, where he appears in the presence of God for them, bears their names on his breastplate, presents their persons and their cases; and especially will be done at the last day, when he will deliver up the kingdom to the Father, and say, lo, I and the children thou hast given me: and who will be presented "holy" by him; he being their sanctification, and they having all their sins expiated by his sacrifice, and their persons washed and cleansed in his blood, and their hearts sanctified by his Spirit; which sanctification though it is imperfect in this life, yet will be completed by the author of it at death; without perfect holiness no man shall see God, or be presented in his sight: and this is in consequence of the death of Christ and reconciliation by it and a fruit of electing grace, by which persons are chosen in Christ, that they should be holy and without blame; and as here, "unblamable and unreproveable": as they are, not now in themselves, but in Christ, as arrayed with his robe of righteousness and garments of salvation, being all glorious within, and their clothing of wrought gold, in which they will be introduced and presented to himself, and to his Father, faultless, with exceeding joy, and stand so before the throne, and that to all eternity.

Gill: Col 1:23 - If ye continue in the faith // grounded and settled // and be not moved away from the hope of the Gospel // which ye have heard // and which was preached to every creature which is under heaven // whereof I Paul am made a minister

If ye continue in the faith,.... In the doctrine of faith which they had received and embraced; and in the grace of faith, and the exercise of it which was implanted in them; and in the profession of faith which they had made: not that the virtue and efficacy of Christ's blood, sufferings, and death, and reconciliation of their persons to God thereby, depended upon their faith, and abiding in it; but that faith and continuance in it were necessary means of their presentation in unblemished holiness and righteousness; for if they had not faith, or did not abide in it or if the good work of grace was not wrought upon their souls, and that performed until the day of Christ, they could not be presented holy and blameless: this shows the necessity of the saints' final perseverance in faith and holiness, and is mentioned with this view, to put them upon a concern about it, and to make use of all means, under divine grace, to enjoy it; and nothing could more strongly incline and move unto it, than the blessed effect of Christ's death, reconciliation and the end of it, to present the reconciled ones blameless; in order to which it is necessary they should hold on and out to the end: hence the Ethiopic version reads the words, not as a condition, but as an exhortation enforced by what goes before; "therefore be ye established in the faith": it follows,

grounded and settled; not on the sandy foundation of man's own righteousness, and peace made by his own performances; but upon the foundation and rock, Christ, against which the gates of hell cannot prevail; and so shall never finally and totally fall away, being rooted and built up in him, and established in the faith of him, in the doctrines of faith, respecting peace by his blood, justification by his righteousness, and life by his death; and so continue steadfast and immovable, always abounding in his work:

and be not moved away from the hope of the Gospel; the hope of eternal life and happiness, which as set before us in the Gospel; which that gives a good and solid ground and foundation of, in the person, blood, and righteousness of Christ; and is the instrumental means, in the hand of the Spirit, of begetting to it, and of encouraging and increasing it: the law gives no hopes of eternal life to a poor sinner; it works wrath, and ministers death; there is nothing but a fearful looking for of judgment by it; but the Gospel encourages to hope in the Lord, from the consideration of rich mercy and plenteous redemption in him; and this hope of the Gospel is an anchor of the soul, sure and steadfast, and not to be let go; this confidence and rejoicing of the hope is to be kept firm unto the end:

which ye have heard; that is, which Gospel they had heard from Epaphras their faithful minister, and that not only externally, but internally; they had heard it and believed it, and it had brought forth fruit in them; for it came to them not in word only, but in power; which is said in commendation of it, and to engage them to continue in it, and abide by it; as is also what follows:

and which was preached to every creature which is under heaven; and therefore since it was the same which was everywhere preached, they might depend upon the truth of it, should have the greater value for it, and by no means relinquish it. This must be understood not of every individual creature, even human and rational, that was then, or had been in, the world; but that it had been, and was preached far and near, in all places all over the world, to the Gentiles as well as to the Jews; who are sometimes styled "every creature", "the creature", "the whole creation", "all men", &c. see Mar 16:15 Tit 2:11; and of this, the first preaching of the Gospel by Peter after our Lord's resurrection, was an emblem and pledge, Act 2:14; and some time after that, the sound of all the apostles went into all the earth, and their words to the end of the world:

whereof I Paul am made a minister; by Jesus Christ, who appeared unto him, and called, qualified, and sent him forth as such; and this is mentioned to encourage the Colossians to abide by the truths of the Gospel, since what they had heard and received were what were everywhere preached by the faithful ministers of the word; and particularly by the apostle, who was ordained to be a teacher and preacher of it to the Gentiles. The Alexandrian copy reads, "a preacher and an apostle, and a minister"; see 1Ti 2:7.

Gill: Col 1:24 - Who now rejoice in my sufferings for you // and fill up that which is behind of the afflictions of Christ in my flesh // for his body's sake, which is the church

Who now rejoice in my sufferings for you,.... The apostle, as soon as he had made mention of his being a minister of the Gospel, thinks and speaks of his "sufferings"; for those are what always more or less attend persons in such an office; they are appointed to them by God; Christ has foretold them of them; they are necessary for them; they must expect them, and patiently endure them: the apostle was under them now at this present time, for he wrote this epistle in his bonds when a prisoner at Rome, not for any immorality, any crime he had committed, but for Christ's sake, for his Gospel's sake, for the sake of the churches of Christ to whom he preached, for the confirmation of them, and so of these Colossians; and therefore he says, "for you"; and which he mentions to animate them to abide by the Gospel, for which he was suffering, that it might continue with them and others: nor was he distressed and discouraged at his afflictions, he "rejoiced" in them, because he had the presence of God in them, the Spirit of God and of glory rested on him, and God was glorified by them; he esteemed it an honour done him that grace was given, and he counted worthy to suffer for the sake of Christ; and as well knowing that he should live and reign with him, since he suffered with him and for him: and what greatly caused and increased his joy was what follows,

and fill up that which is behind of the afflictions of Christ in my flesh; by which are meant not the afflictions or sufferings of Christ in his own person; for these were all over, he was now entered into his glory, was exalted at the Father's right hand, and was crowned with glory and honour: there was nothing left behind of his sufferings, to be undergone by any of his people; he had drank of the cup and all the dregs of it; he had sustained the whole of his Father's wrath, and all the curses of the law, being abated nothing, but was made perfect through sufferings; having perfectly suffered all, he suffered once and once for all, he will suffer no more; nor is there any need of his suffering more or again, for he has finished sin, wrought righteousness, made peace, and obtained eternal redemption; nor had he any partner in his sufferings, nor did he need any, or left any part of his sufferings to be filled up by others; for he endured all and the whole, which the law and justice of God could require in his own body, in the body of his flesh through death; of these sufferings the apostle does not speak, but of such which he filled up in "his" own "flesh"; and design the afflictions of Christ in his members, which are called "his", because of that near union there is between Christ and them; so that what befalls them may be predicated of him; when anyone of them suffers, he suffers with him, as the sufferings of a part of the body are ascribed to the whole person; and because of that sympathy there is between them, he has a fellow feeling with his people in all their infirmities; in all their afflictions he is afflicted: if Saul persecutes his saints, he persecutes him; whatever injury is done to them, he takes it as done to himself, who are to him as the apple of his eye. Moreover, hereby they are conformed unto him, and made like him; as he was, so are they in this world; there is a good deal of likeness between the afflictions of Christ and his people, though in some things there is a great disparity; add to this, that the afflictions of the saints are endured for Christ's sake, for the sake of his Gospel, and the profession of his name, and therefore called his, and the more cheerfully bore by them: now of these there were some remains to be filled up by the apostle; not that all the afflictions of the whole body of Christ were to be, or have been filled up by him; there was a great deal left behind by him to be filled up by others, and which has been filling up ever since, and still is, and yet all is not fulfilled to this day, nor will be till the end of time; but he speaks only of that part and measure of them, which was to be tilled up in his flesh; he had his measure of afflictions allotted to him, great part of which he had endured already, but some remained, the measure was not yet full, though pretty near being completed, which gave him pleasure; it was just filling up, and the time of his departure was at hand, when there would be no more sorrow; for it was only while he was in the flesh he was filling up this measure, and would be quickly up; and what added to his joy was, that as these were the afflictions of Christ, and the measure of them was appointed by his heavenly Father, to be filled up by him in this mortal state, so they were

for his body's sake, which is the church; not in the room and stead of the church, and people of Christ, as were the sufferings of Christ personal; or to exempt them from sufferings who all have their share in this life; nor for their sins to make reconciliation for them, and procure the remission of them; nor to redeem them, or obtain salvation for them, all which is completed by Christ; but for their good and profit, that the Gospel might continue and be blessed to the conversion of many, for the increase of the church and additions to it, and for the furtherance of the Gospel, and that such who professed it might be established and confirmed in it, by the sufferings of the apostle for it: and such good effects did follow upon his sufferings and afflictions; they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man.

Gill: Col 1:25 - Whereof I am made a minister // according to the dispensation of God // which is given to me for you // to fulfil the word of God

Whereof I am made a minister,.... Not of Christ, or of the Gospel as before, though both were true; but of the churches for whose sake he endured afflictions; and which carries in it a reason of his suffering for them: he was not a saviour of the body, nor a redeemer of the church, nor Lord of it; but a minister, a servant of it, that ministered to it in holy things, in the word and ordinances; not a deacon, as the word, sometimes signifies, nor an ordinary minister, or a pastor of a particular church; but a minister of the church in general, being an apostle sent to preach the Gospel everywhere: he was made a minister of it, not by men, or anything he received from men; nor by himself, not by usurpation, he did not thrust himself into this office, or take it upon him of himself; but was put into it by Christ, who counted him faithful, he appeared to him, and made him a minister, qualified him for this office, called him to it, and sent him to perform it: and which he executed

according to the dispensation of God: or divine economy, which denotes such an authority and administration as is used in a family. The church is God's family, it is called the house and household of God, and the household of faith, part of which is in heaven and part on earth; God is the householder or master of the family; Christ is the Son over his own house; ministers are stewards in it, and their work is to give to everyone their portion of meat in due season; their authority from God to do so, and the exercise of it, are the economy or dispensation of the Gospel committed to them: this is of God and not man, for none but God can give them a power to dispense it, and which is purely of his grace, called therefore the dispensation of the grace of God, Eph 3:2; and here said to be given,

which is given to me for you; not according to any merits of his, who was before a blasphemer, a persecutor, and an injurious person to Christ and his Gospel; but according to the pure grace of God, and that not for himself, but for the good of others, for the Gentiles especially, and so for the Colossians:

to fulfil the word of God; either the promises and prophecies contained in the word of God, respecting the preaching of the Gospel to the Gentiles, and their conversion by it; which had in a great measure their accomplishment through the ministry of the apostle: or to fill all places with the word of God and Gospel of Christ, as the apostle did from Jerusalem, and round about to Illyricum, diffusing the savour of the knowledge of Christ in every place; and sinners being converted, churches were planted and daily filled with such as should be saved; or to preach fully and faithfully the Gospel, keeping back nothing that was profitable, but declaring the whole counsel of God, continuing faithful to it to the end, as he did: to fill up or fulfil words is an Hebraism, and signifies to confirm them, or act according to them; see 1Ki 1:14 and the Septuagint there.

Gill: Col 1:26 - Even the mystery which hath been hid from ages and generations // but now is made manifest to his saints

Even the mystery which hath been hid from ages and generations,.... This is said, as explanative of the word of God; signifying that he did not mean the Scriptures in general, which are the word of God, and every part of them; some part of which is historical, another prophetical, another practical, and another doctrinal; nor the law, which also is the word of God, but the Gospel, called "the mystery", as it often is; because it contains things, which, though revealed, are mysteries to a natural man; and even to enlightened persons, who have the clearest view of them, the "modus" of them is not to be accounted for; such as the doctrines of the Trinity, of the union of the two natures in Christ, the incarnation of the Son of God, the union and communion of the church with Christ, the resurrection of the dead, &c. And though perhaps great and special regard may be here had to the calling of the Gentiles, which, though revealed in the prophecies of the Old Testament, was in a great measure hid in them, and not so clearly known in ages and generations past as now, yet the whole may be applied to the Gospel mystery in general; which was first hid in the heart of God, in his thoughts and purposes, in his counsel and covenant, and in his Son, in whom are hid all the treasures of wisdom and knowledge; and then in the ceremonies and shadows of the law, which but few had any insight into, and discerning of; and, during that dispensation, was wholly hid from the Gentiles; and but in part known by the Jews, and but by a few, and comparatively by them very darkly; and not so clearly by the angels themselves, who pry into these mysteries, and now, under the Gospel dispensation, learn from the church the manifold wisdom of God; and indeed it was hidden from all men, Jews and Gentiles, in a state of nature, and even from the wise and prudent of this world:

but now is made manifest to his saints; now under the Gospel dispensation, since the coming of Christ; there is an external revelation of the Gospel by him, more clearly, by whom grace and truth came, called the revelation of Christ; and an internal revelation of it by his Spirit, who is the spirit of wisdom and revelation, in the knowledge of him; which is made to saints, the holy apostles and prophets, who are the saints to whom this faith, and the mystery of it, were first delivered with so much power and evidence; and to all the elect of God, whom he has separated for himself in eternal election; whom Christ has sanctified by his blood, and to whom he is made sanctification; and who are called with an holy calling, have principles of grace and holiness wrought in them by the Spirit of God, and therefore called "his" saints; these have only a spiritual discerning of the Gospel, for the natural man neither knows nor receives it.

Gill: Col 1:27 - To whom God would make known // what is the riches of the glory of this mystery among the Gentiles // which is Christ in you, the hope of glory

To whom God would make known,.... The spring and cause of the manifestation of the Gospel to the saints, and chosen of God, is not their works, for God does not call them with an holy calling according to them, but according to his own grace; nor any preparations and dispositions in them before such manifestation, towards the Gospel and the truths of it, for there are none such naturally in men, but all the reverse; nor a foresight of their better improvement of it, when made known, for this is not the method of divine grace, witness the instances of Sodom and Gomorrha, Tyre and Sidon; nor any holiness in them, or because they were sanctified, for they became so by the power of divine grace, through the Gospel revelation; but it is the pure sovereign good will and pleasure of God; see Eph 1:9; as appears from what they were before the Gospel came unto them, what is made known to them in it and by it; and from this, that they and not others, equally as deserving, are favoured with it:

what is the riches of the glory of this mystery among the Gentiles. The apostle, besides calling the Gospel a "mystery", as before, ascribes "glory" to it; it is a glorious mystery, there is a glory in all the mysteries of it; it is a glorious Gospel, as it is often called, in its author, subject, matter, use, and efficacy: and also "riches" of glory, or glorious riches; containing rich truths, an immense treasure of them, comparable to gold, silver, and precious stones; rich blessings of justification, pardon, reconciliation, adoption, and eternal life; and rich promises, relating both to this life, and that which is to come; all which were opened and made known, not to the Jews only, but "among the Gentiles" also; who before were aliens, enemies, exceeding wicked, poor, blind, and miserable, but now, through the Gospel, were become rich and glorious, wise, knowing, and happy:

which is Christ in you, the hope of glory; this is to be connected with all that goes before: Christ is the riches of the Gospel; the riches of the divine perfections, which the Gospel more clearly displays than the works of creation or providence, are all in Christ, the fulness of them dwells in him; and this is the grace the Gospel reveals, that he, who was rich with all these, became poor to make us rich; the rich promises of the Gospel were all made to Christ, and are all yea and "Amen" in him; the rich blessings of it are all in his hands, righteousness, peace, and pardon, the riches both of grace and glory; the rich treasures of its divine truths are hid in him; and he is the substance of everyone of them: Christ is also the glory of the Gospel, inasmuch as he is the author, preacher, and subject of it; it is full of the glory of his person, both as the only begotten of the Father, and as the only Mediator between God and man; it is the glass through which this is seen: moreover, the glory of God in him is expressed hereby; the glory of his wisdom and power, of his truth and faithfulness, of his justice and holiness, of his love, grace, and mercy, and every other perfection, is eminently held forth in the Gospel; as this is great in the salvation and redemption of his people by Christ, which the Gospel brings the good news of; add to this, that that glory which the saints shall have with Christ, and will lie in the enjoyment of him to all eternity, is brought to light in the Gospel: Christ is also the mystery of the Gospel; he is one of the persons in the mystery of the Trinity; the mystery of his divine sonship, of his divine person, being God and yet man, man and yet God, and both in one person, and of his incarnation and redemption, makes a considerable part of the Gospel: and Christ, who is the sum and substance of it, is "in" his people; not only as the omnipresent God, as the author of the light of nature, as the Creator of all things, in whom all live, move, and have their beings, but in a way of special grace; and the phrase is expressive of a revelation of him in them, of their possession of him, of his inhabitation in them by his Spirit and grace, particularly by faith, and of their communion with him, in consequence of their union to him; and being so, he is the ground and foundation of their hopes of glory. There is a glory which the saints are hoping for, which the glories of this world are but a faint resemblance of; which is unseen at present, and which the sufferings of the present time are not worthy to be compared unto; what is eternal, and which Christ has entered into, and took possession of; and what will greatly consist in beholding his glory, and in everlasting communion with him; this through grace saints have a good hope of, and are waiting for, and even rejoice at times in the hope of it; of which hope Christ is the foundation; for not only the promise of it is with him, but the glory itself is in his hands; the gift of it is with him, and through him; he has made way by his sufferings and death for the enjoyment of it, and is now preparing it for them, by his presence and intercession; his grace makes them meet for it, his righteousness gives them a title to it, and his Spirit is the earnest of it, and the substance of it will be the fruition of himself.

Gill: Col 1:28 - Whom we preach // warning every man // and teaching every man in all wisdom // that we may present every man perfect in Christ Jesus

Whom we preach,.... Under the above considerations; as the riches, the glory, and the mystery of the Gospel; as the hope set before lost sinners to lay hold upon; as the only Saviour and Redeemer, by whose righteousness believers are justified, through whose blood their sins are pardoned, by whose sacrifice and satisfaction atonement is made, and in whose person alone is acceptance with God: Christ and him crucified, and salvation by him, were the subjects of the ministry of the apostles; on this they dwelt, and it was this which was blessed for the conversion of sinners, the edification of saints, the planting of churches, and the setting up and establishing the kingdom and interest of Christ:

warning every man; of his lost state and condition by nature; of the wrath to come, and the danger he is in of it; of the terrors of the Lord, and of an awful judgment; showing sinners that they are unrighteous and unholy, that their nature is corrupt and impure, their best righteousness imperfect, and cannot justify them before God; that they stand guilty before him, and that destruction and misery are in all their ways; and therefore advise them to flee from the wrath to come, to the hope set before them in the Gospel:

and teaching every man in all wisdom; not natural, but spiritual and evangelical; the whole Gospel of Christ, the counsel of God, the wisdom of God in a mystery, and all the branches of it; teaching them to believe in Christ for salvation, to lay hold on his righteousness for justification, to deal with his blood for pardon, and with his sacrifice for the atonement of their sins; and to observe all things commanded by Christ, and to live soberly, righteously, and godly: by these two words, "warning" and "teaching", the several parts of the Gospel ministry are expressed; and which extend to all sorts of men, rich and poor, bond and free, greater and lesser sinners, Gentiles as well as Jews; and who are chiefly designed here, and elsewhere, by every man and every creature:

that we may present every man perfect in Christ Jesus; not in themselves, in which sense no man is perfect in this life; but in the grace, holiness, and righteousness of Christ, in whom all the saints are complete: or it may regard that ripeness of understanding, and perfection of knowledge, which, when arrived unto, saints become perfect men in Christ; and is the end of the Gospel ministry, and to which men are brought by it; see Eph 4:13; and to be understood of the presentation of the saints, not by Christ to himself, and to his Father, but by the ministers of the Gospel, as their glory and crown of rejoicing in the day of Christ.

Gill: Col 1:29 - Whereunto I also labour // striving according to his working, which worketh in me mightily

Whereunto I also labour,.... In the word and doctrine, by preaching Christ, warning sinners of their danger, teaching them the way of salvation, and their duty; with this view, that, in thee great day of account, he might bring a large number of them, and set them before Christ as the seals of his ministry, as instances of the grace of Christ, and as perfect in him:

striving according to his working, which worketh in me mightily; meaning either in his prayers, earnestly entreating of God that he would succeed his labours, and bless them to the conversion of many; which sense is favoured by the Syriac version, which renders it, וםתכף, "and make supplication"; that is, with that effectual fervent prayer, which was powerfully wrought in him: or in his ministry, combating with many enemies, fighting the good fight of faith; not in his own strength, but through the power of Christ; which enabled him to preach the Gospel far and near, in season and out of season; which supported his outward man, and strengthened his inward man for that service, and made it effectual to the good of the souls of many: some refer this to the signs, wonders, and miracles, which Christ wrought by him, for the confirmation of the Gospel; but the other sense, which takes in both the power by which he was assisted in preaching, both in body and soul, and that which went along with his ministry to make it useful to others, is to be preferred.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Col 1:1

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

NET Notes: Col 1:2

¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

³ tn Or “Grace to you and peace.”

⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

NET Notes: Col 1:3

¹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

NET Notes: Col 1:4

¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

NET Notes: Col 1:5

¹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

² tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

³ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

NET Notes: Col 1:6

¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

NET Notes: Col 1:7

¹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

² tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

³ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

⁴ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

NET Notes: Col 1:9

¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

NET Notes: Col 1:10

¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

NET Notes: Col 1:11

¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

NET Notes: Col 1:12

¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

² tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

NET Notes: Col 1:13

¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

NET Notes: Col 1:14

¹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

NET Notes: Col 1:15

¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

² tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

³ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

NET Notes: Col 1:16

¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

NET Notes: Col 1:17

¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

NET Notes: Col 1:18

¹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

² tn Grk “in order that he may become in all things, himself, first.”

NET Notes: Col 1:19

¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

NET Notes: Col 1:20

¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

NET Notes: Col 1:21

¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

NET Notes: Col 1:22

¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

NET Notes: Col 1:23

¹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

NET Notes: Col 1:25

¹ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

² tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

NET Notes: Col 1:27

¹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

NET Notes: Col 1:28

¹ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

² tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

³ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

⁴ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

NET Notes: Col 1:29

¹ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

² tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

Geneva Bible: Col 1:1

Paul, an apostle of Jesus Christ by the ^{( a )} will of God, and Timotheus [our] brother,

^{( a )} By the free bountifulness of God.

Geneva Bible: Col 1:2

To the saints and faithful brethren in Christ which are at ^{( b )} Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.

^{( b )} Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that faces toward Lycia and Pamphylia.

Geneva Bible: Col 1:3

^{( 1 )} We give thanks to God and the ^{( c )} Father of our Lord Jesus Christ, praying always for you,

^{( 1 )} He commends the doctrine that was delivered to them by Epaphras, and their readiness in receiving it.

^{( c )} We cannot otherwise think of God to be our salvation, except that he is Christ's Father, in whom we are adopted.

Geneva Bible: Col 1:5

For the ^{( d )} hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

^{( d )} For the glory that is hoped for.

Geneva Bible: Col 1:8

^{( 2 )} Who also declared unto us your love in the ^{( e )} Spirit.

^{( 2 )} He declares his good will towards them, telling them that they must not still remain at one place, but go on further both in the knowledge of the Gospel, and also in the true use of it.

^{( e )} Your spiritual love, or your love which comes from the Spirit.

Geneva Bible: Col 1:9

For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of ^{( f )} his will in all wisdom and spiritual understanding;

^{( f )} God's will.

Geneva Bible: Col 1:11

^{( 3 )} Strengthened with all might, according to his glorious power, unto all patience and longsuffering with ^{( g )} joyfulness;

^{( 3 )} The gift of continuance is not from us, but it proceeds from the power of God, which he freely gives us.

^{( g )} It must not be unwilling, and as it were drawn out of us by force, but proceed from a merry and joyful mind.

Geneva Bible: Col 1:12

^{( 4 )} Giving thanks unto the ^{( 5 )} Father, which hath made us meet to be partakers of the inheritance of the saints in ^{( h )} light:

^{( 4 )} Having ended the preface, he goes to the matter itself, that is to say, to an excellent description (although it is but short) of complete Christianity, which is fitly divided into three treatises: for first of all he expounds the true doctrine according to the order of the causes, beginning from this verse to (Col 1:12-21). And from there he begins to apply the same to the Colossians with various exhortations to (Colossians 1:22-2:6). And last of all in the third place, even to (Col. 2:6-23), he refutes the corruptions of true doctrine. ^{( 5 )} The efficient cause of our salvation is only the mercy of God the Father, who makes us fit to be partakers of eternal life, delivering us from the darkness in which we were born, and bringing us to the light of the knowledge of the glory of his Son.

^{( h )} In that glorious and heavenly kingdom.

Geneva Bible: Col 1:14

^{( 6 )} In whom we have redemption through his blood, [even] the forgiveness of sins:

^{( 6 )} The matter itself of our salvation is Christ the Son of God, who has obtained remission of sins for us by the offering up of himself.

Geneva Bible: Col 1:15

^{( 7 )} Who is the image of the invisible God, ^{( i )} the firstborn of every creature:

^{( 7 )} A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve.

^{( i )} Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.

Geneva Bible: Col 1:16

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] ^{( k )} thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

^{( k )} He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.

Geneva Bible: Col 1:18

^{( 8 )} And he is the head of the body, the church: who is the beginning, the ^{( l )} firstborn from the dead; that in all [things] he might have the preeminence.

^{( 8 )} Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church.

^{( l )} Who so rose again that he should die no more, and who raises others from death to life by his power.

Geneva Bible: Col 1:19

For it pleased [the Father] that in him should ^{( m )} all fulness dwell;

^{( m )} Most plentiful abundance of all things pertaining to God.

Geneva Bible: Col 1:20

^{( 9 )} And, having made peace through the blood of his cross, by him to reconcile ^{( n )} all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

^{( 9 )} Now he teaches how Christ executed that office which his Father gave and commanded to him, that is, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile to his Father all men, both those who believed in the Christ to come, and were already under this hope gathered into heaven, as well as those who should upon the earth believe in him afterwards. And in this way justification is described by the apostle, which is one and the chiefest part of the benefit of Christ.

^{( n )} The whole Church.

Geneva Bible: Col 1:21

^{( 10 )} And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath ^{( o )} he reconciled

^{( 10 )} Sanctification is another work of God in us by Christ, in that that he restored us (who hated God extremely and were wholly and willingly given to sin) to his gracious favour in such a way that he in addition purifies us with his Holy Spirit, and consecrates us to righteousness.

^{( o )} The Son.

Geneva Bible: Col 1:22

In the body of his ^{( p )} flesh through death, to present you holy and unblameable and unreproveable in his sight:

^{( p )} In that fleshly body, to show us that his body was not an unreal body, but a real one.

Geneva Bible: Col 1:23

^{( 11 )} If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to ^{( q )} every creature which is under heaven; ^{( 12 )} whereof I Paul am made a minister;

^{( 11 )} The second treatise of this part of the epistle, in which he exhorts the Colossians not to allow themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere else any other true Gospel.

^{( q )} To all men: by which we learn that the Gospel was not confined to Judea alone.

^{( 12 )} He gains authority for this doctrine by his apostleship, and takes a most sure proof of it, that is, his afflictions, which he suffers for Christ's name, to instruct the Churches with these examples of patience.

Geneva Bible: Col 1:24

Who now rejoice in my sufferings for ^{( r )} you, and fill up ^{( s )} that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:

^{( r )} For our profit and benefit.

^{( s )} The afflictions of the Church are said to be Christ's afflictions, by reason of that fellowship and knitting together that the body and the head have with one another. And this is not because there is any more need to have the Church redeemed, but because Christ shows his power in the daily weakness of his own, and that for the comfort of the whole body.

Geneva Bible: Col 1:25

^{( 13 )} Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

^{( 13 )} He brings another proof of his apostleship, that is, that God is the author of it, by whom also he was appointed especially as apostle for the Gentiles, to the end that by this means, that same might be fulfilled by him, which the Prophets foretold concerning the calling of the Gentiles.

Geneva Bible: Col 1:26

[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his ^{( t )} saints:

^{( t )} Whom he chose to sanctify to himself in Christ. Moreover, he says that the mystery of our redemption was hidden since the world began, except that it was revealed to a few, who also were taught it extraordinarily.

Geneva Bible: Col 1:27

To whom God ^{( u )} would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

^{( u )} In this way Paul restrains the curiosity of men.

Geneva Bible: Col 1:28

^{( 14 )} Whom we preach, warning every man, and teaching every man in ^{( x )} all wisdom; that we may present every man perfect in Christ Jesus:

^{( 14 )} He protests that he faithfully executes his apostleship in every place, bringing men to Christ only through the Lord's plentiful blessing of his labours.

^{( x )} Perfect and sound wisdom, which is perfect in itself, and will in the end make those perfect who follow it.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Col 1:2 - A Libation To Jehovah

Saints, Believers, Brethren

The saints and faithful brethren in Christ.'--Col. 1:2.

THE disciples were called Christians first in Antioch,' says the Acts of the Apostles. It was a name given by outsiders, and like most of the instances where a sect, or school, or party is labelled with the name of its founder, it was given in scorn. It hit and yet missed its mark. The early believers were Christians, that is, Christ's men, but they were not merely a group of followers of a man, like many other groups of whom the Empire at that time was full. So they never used that name themselves. It occurs twice only in Scripture, once when King Agrippa was immensely amused at the audacity of Paul in thinking that he would easily make a Christian' of him; and once when Peter speaks of suffering as a Christian,' where he is evidently quoting, as it were, the indictment on which the early believers were tried and punished. What did they call themselves then?

I have chosen this text not for the purpose of speaking about it only, but because it gathers together in brief compass the three principal designations by which the early believers knew themselves. Saints' --that tells their relation to God, as well as their character, for it means consecrated,' set apart for Him, and therefore pure; faithful', that means full of faith' and is substantially equivalent to the usual believers,' which defines their relation to Jesus Christ as the Revealer of God; brethren'--that defines their relation and sentiment towards their fellows. These terms go a great deal deeper than the nickname which the wits of Antioch invented. The members of the Church were not content with the vague' Christian,' but they called themselves saints,' believers,' brethren.' One designation does not appear here, which we must take into account for completeness: the earliest of all --disciples. Now, I purpose to bring together these four names, by which the early believers thought and spoke of themselves, in order to point the lessons as to our position and our duty, which are wrapped up in them. And I may just say that, perhaps, it is no sign of advance that the Church, as years rolled on, accepted the world's name for itself, and that people found it easier to call themselves Christians'--which did not mean very much--than to call themselves saints' or believers.'

Now then, to begin with,

I. They Were Disciples' First Of All.

The facts as to the use of that name are very plain, and as instructive as they are plain. It is a standing designation in the Gospels, both in the mouths of friends and of outsiders; it is sometimes, though very sparingly, employed by Jesus Christ Himself. It persists on through the book of the Acts of the Apostles, and then it stops dead, and we never hear it again.

Now its existence at first, and its entire abandonment afterwards, both seem to me to carry very valuable lessons. Let me try to work them out. Of course, disciple' or scholar' has for its correlative--as the logicians call it--teacher.' And so we find that as the original adherents of Jesus called themselves disciples,' they addressed Him as Master,' which is the equivalent of Rabbi.' That at once suggests the thought that to themselves, and to the people who saw the origination of the little Christian community, the Lord and His handful of followers seemed just to be like John and his disciples, the Pharisees and their disciples, and many another Rabbi and his knot of admiring adherents. Therefore whilst the name was in one view fitting, it was conspicuously inadequate, and as time went on, and the Church became more conscious of the uniqueness of the bond that knit it to Jesus Christ, it instinctively dropped the name disciple,' and substituted others more intimate and worthy.

But yet it remains permanently true, that Christ's followers are Christ's scholars, and that He is their Rabbi and Teacher. Only the peculiarity, the absolute uniqueness, of His attitude and action as a Teacher lies in two things: one, that His main subject was Himself, as He said, I am the Truth,' and consequently His characteristic demand from His scholars was not, as with other teachers, Accept this, that, or the other doctrine which I propound,' but Believe in Me'; and the other, that He seldom if ever argues, or draws conclusions from previous premises, that He never speaks as if He Himself had learnt and fought His way to what He is saying, or betrays uncertainty, limitation, or growth in His opinions, and that for all confirmation of His declarations, He appeals only to the light within and to His own authority: Verily, verily, I say unto you.' No wonder that the common people were astonished at His teaching, and felt that here was an authority in which the wearisome citations of what Rabbi So-and-So had said, altogether lacked.

That teaching abides still, and, as I believe, opens out into, and is our source of, all that we know--in distinction and contrast from, imagine,' hope,' fear'--of God, and of ourselves, and of the future. It casts the clearest light on morals for the individual and on politics for the community. Whatever men may say about Christianity being effete, it will not be effete till the world has learnt and absorbed the teaching of Jesus Christ; and we are a good long way from that yet!

If He is thus the Teacher, the perpetual Teacher, and the only Teacher, of mankind in regard to all these high things about God and man and the relation between them, about life and death and the world, and about the practice and conduct of the individual and of the community, then we, if we are His disciples, build houses on the rock, in the degree in which we not only hear but do the things that He commands. For this Teacher is no theoretical handler of abstract propositions, but the authoritative imposer of the law of life, and all His words have a direct bearing upon conduct. Therefore it is vain for us to say: Lord, Lord, Thou hast taught in our streets and we have accepted Thy teaching.' He looks down upon us from the Throne, as He looked upon the disciples in that upper room, and He says to each of us: If ye know these things, happy are ye if ye do them.'

But the complete disappearance of the name as the development of the Church advanced, brings with it another lesson, and that is, that precious and great as are the gifts which Jesus Christ bestows as a Teacher, and unique as His act and attitude in that respect are, the name either of teacher or of disciple fails altogether to penetrate to the essence of the relation which knits us together. It is not enough for our needs that we shall be taught. The worst man in the world knows a far nobler morality than the best man practises. And if it were true, as some people superficially say is the case, that evil-doing is the result of ignorance, there would be far less evil-doing in the world than, alas! there is. It is not for the want of knowing, that we go wrong, as our consciences tell us; but it is for want of something that can conquer the evil tendencies within, and lift off the burden of a sinful past which weighs on us. As in the carboniferous strata what was pliant vegetation has become heavy mineral, our evil deeds lie heavy on our souls. What we need is not to be told what we ought to be, but to be enabled to be it. Electricity can light the road, and it can drive the car along it; and that is what we want, a dynamic as well as an illuminant, something that will make us able to do and to be what conscience has told us we ought to be and do.

Teacher? Yes. But if only teacher, then He is nothing more than one of a multitude who in all generations have vainly witnessed to sinful men of the better path. There is no reformation for the individual, and little hope for humanity, in a Christ whom you degrade to the level of a Rabbi, or in a Church which has not pressed nearer to Him than to feel itself His disciples.

There was a man who came to Jesus by night, and was in the dark about the Jesus to whom he came, and he said, We know that Thou art a Teacher come from God.' But Jesus did not accept the witness, though a young teacher fighting for recognition might have been glad to get it from an authoritative member of the Sanhedrim. But He answered, Except a man be born again, he cannot see the Kingdom of God.' If we need to be born again before we see it, it is not teachers of it that will serve our turn, but One who takes us by the hand, and translates us out of the tyranny of the darkness into the Kingdom of the Son of God's love. So much, then, for the first of these names and lessons.

Now turn to the second--

II. The Disciples Must Be Believers.

That name begins to appear almost immediately after Pentecost, and continues throughout. It comes in two forms, one which is in my text, the faithful,' meaning thereby not the reliable, but the people that are full of faith; the other, meaning the same thing, they who believe, the believers.' The Church found that disciple was not enough. It went deeper; and, with a true instinct, laid hold of the unique bond which knits men to their Lord and Saviour. That name indicates that Jesus Christ appears to the man who has faith in a new character. He is not any longer the Teacher who is to be listened to, but He is the Object of trust. And that implies the recognition, first, of His Divinity, which alone is strong enough to bear up the weight of millions of souls leaning hard upon it; and, second, of what He has done and not merely of what He has said. We accept the Teacher's word; we trust the Saviour's Cross. And in the measure in which men learned that the centre of the work of the Rabbi Jesus was the death of the Incarnate Son of God, their docility was sublimed into faith.

That faith is the real bond that knits men to Jesus Christ. We are united to Him, and become recipient of the gifts that He has to bestow, by no sacraments, by no externals, by no reverential admiration of His supreme wisdom and perfect beauty of character, not by assuming the attitude of the disciple, but by flinging our whole selves upon Him, because He is our Saviour.

That unites us to Jesus Christ; nothing else does. Faith is the opening of the heart, by which all His power can be poured into us. It is the grasping of His hand, by which, even though the cold waters be above our knees and be rising to our hearts, we are lifted above them and they are made a solid pavement for our feet. Faith is the door opened by ourselves, and through which will come all the Glory that dwelt between the cherubim, and will fill the secret place in our hearts. To be the disciple of a Rabbi is something; to be the' faithful' dependent on the Saviour is to be His indeed.

And then there is to be remembered, further, that this bond, which is the only vital link between a man and Christ, is therefore the basis of all virtue, of all nobility, of all beauty of conduct, and that whatsoever things are lovely and of good report' are its natural efflorescence and fruit. And so that leads us to the third point--

III. The Believing Disciple Is A Saint.'

That name does not appear in the Gospels, but it begins to show in the Acts of the Apostles, and it becomes extremely common throughout the Epistles of Paul. He had no hesitation in calling the very imperfect disciples in Corinth by this great name. He was going to rebuke them for some very great offences, not only against Christian elevation of conduct, but against common pagan morality; but he began by calling them' saints.'

What is a saint? First and foremost, a man who has given himself to God, and is consecrated thereby. Whoever has cast himself on Christ, and has taken Christ for his, therein and in the same degree as he is exercising faith, has thus yielded himself to God. If your faith has not led you to such a consecration of will and heart and self, you had better look out and see whether it is faith at all. But then, because faith involves the consecration of a man to God, and consecration necessarily implies purity, since nothing can be laid on God's altar which is not sanctified thereby, the name of saint comes to imply purity of character. Sanctity is the Christian word which means the very flower and fragrant aroma of what the world calls virtue.

But sanctity is not emotion, A man may luxuriate in devout feeling, and sing and praise and pray, and be very far from being a saint; and there is a great deal of the emotional Christianity of this day which has a strange affinity for the opposite of saintship. Sanctity is not aloofness. There were saints in Caesar's household'--a very unlikely place; they were flowers on a dunghill, and perhaps their blossoms were all the brighter because of what they grew on, and which they could transmute from corruption into beauty. So sanctity is no blue ribbon of the Christian profession, to be given to a few select (and mostly ascetic) specimens of consecration, but it is the designation of each of us, if we are disciples who are more than disciples, that is, believers.' And thus, brethren, we have to see to it that, in our own cases, our faith leads to surrender, and our self-surrender to purity of life and conduct. Faith, if real, brings sanctity; sanctity, if real, is progressive. Sanctity, though imperfect, may be real.

IV. The Believing Saints Are Brethren.'

That is the name that predominates over all others in the latter portions of the New Testament, and it is very natural that it should do so. It reposes upon and implies the three preceding. Its rapid adoption and universal use express touchingly the wonder of the early Church at its own unity. The then world was rent asunder by deep clefts of misunderstanding, alienation, animosity, racial divisions of Jew and Greek, Parthian, Scythian; by sexual divisions which flung men and women, who ought to have been linked hand in hand, and united heart to heart, to opposite sides of a great gulf; by divisions of culture which made wise men look down on the unlearned, and the unlearned hate the wise men; by clefts of social position, and mainly that diabolical one of slave and free. All these divisive and disintegrating forces were in active operation. The only thing except Christianity, which produced even a semblance of union, was the iron ring of the Roman power which compressed them all into one indeed, but crushed the life out of them in the process. Into that disintegrating world, full of mutual repulsion, came One who drew men to Himself and said, One is your Master, even Christ, and all ye are brethren.' And to their own astonishment, male and female, Greek and Jew, bond and free, philosopher and fool, found themselves sitting at the same table as members of one family; and they looked in each other's eyes and said, Brother!' There had never been anything like it in the world. The name is a memorial of the unifying power of the Christian faith.

And it is a reminder to us of our own shortcomings. Of course, in the early days, the little band were driven together, as sheep that stray over a pasture in the sunshine will huddle into a corner in a storm, or when the wolves are threatening. There are many reasons today which make less criminal the alienation from one another of Christian communities and Christian individuals. I am not going to dwell on the evident signs in this day, for which God be thanked, that Christian men are beginning, more than they once did, to realise their unity in Jesus Christ, and to be content to think less of the things that separate than of the far greater things that unite. But I would lay upon your hearts, as individual parts of that great whole, this, that whatever may be the differences in culture, outlook, social position, or the like, between two Christian men, they each, the rich man and the poor, the educated man and the unlettered one, the master and the servant, ought to feel that deep down in their true selves they are nearer one another than they are to the men who, differing from them in regard to their faith in Jesus Christ, are like them in all these superficial respects. Regulate your conduct by that thought.

That name, too, speaks to us of the source from which Christian brotherhood has come. We are brethren of each other because we have one Father, even God, and the Fatherhood which makes us brethren is not that which communicates the common life of humanity, but that which imparts the new life of sonship through Jesus Christ. So the name points to the only way by which the world's dream of a universal brotherhood can ever be fulfilled. If there is to be fraternity there must be fatherhood, and the life which, possessed by each, makes a family of all, is the life which He gives, who is the first-born among many brethren,' and who, to them who believe on Him, gives power to become the sons of God, and the brethren of all the other sons and daughters of the Lord God Almighty.

So, dear friends, take these names, ponder their significance and the duties they impose. Let us make sure that they are true of us. Do not be content with the vague, often unmeaning name of Christian, but fill it with meaning by being a believer on Christ, a saint devoted to God, and a brother of all who, by like precious faith,' have become Sons of God.

Maclaren: Col 1:5 - A Libation To Jehovah

The Gospel-Hope

The hope of the Gospel.'--Col. 1:5.

GOD never sends mouths but He sends meat to feed them,' says the old proverb. And yet it seems as if that were scarcely true in regard to that strange faculty called Hope. It may well be a question whether on the whole it has given us more pleasure than pain. How seldom it has been a true prophet! How perpetually its pictures have been too highly coloured? It has cast illusions over the future, colouring the far-off hills with glorious purple which, reached, are barren rocks and cold snow. It has held out prizes never won. It has made us toil and struggle and aspire and fed us on empty husks. Either we have not got what we expected or have found it to be less good than it appeared from afar.

If we think of all the lies that hope has told us, of all the vain expenditure of effort to which it has tempted us, of the little that any of us have of what we began by thinking we should surely attain, hope seems a questionable good, and yet how obstinate it is, living on after all disappointments and drawing the oldest amongst us onwards. Surely somewhere there must be a reason for this great and in some respects awful faculty, a vindication of its existence in an adequate object for its grasp.

The New Testament has much to say about hope.

Christianity lays hold of it and professes to supply it with its true nourishment and support. Let us look at the characteristics of Christian hope, or, as our text calls it, the hope of the Gospel, that is, the hope which the Gospel creates and feeds in our souls.

I. What Does It Hope For?

The weakness of our earthly hopes is that they are fixed on things which are contingent and are inadequate to make us blessed. Even when tinted with the rainbow hues, which it lends them, they are poor and small. How much more so when seen in the plain colourless light of common day. In contrast with these the objects of the Christian hope are certain and sufficient for all blessedness. In the most general terms they may be stated as That blessed hope, even the appearing of the Great God and our Saviour.' That is the specific Christian hope, precise and definite, a real historical event, filling the future with a certain steadfast light. Much is lost in the daily experience of all believers by the failure to set that great and precise hope in its true place of prominence. It is often discredited by millenarian dreams, but altogether apart from these it has solidity and substance enough to bear the whole weight of a world rested upon it.

That appearance of God brings with it the fulfilment of our highest hopes in the grace that is to be brought to us at His appearing.' All our blessedness of every kind is to be the result of the manifestation of God in His unobscured glory. The mirrors that are set round the fountain of light flash into hitherto undreamed-of brightness. It is but a variation in terms when we describe the blessedness which is to be the result of God's appearing as being the Hope of Salvation in its fullest sense, or, in still other words, as being the Hope of Eternal Life. Nothing short of the great word of the Apostle John, that when He shall appear we shall be like Him, exhausts the greatness of the hope which the humblest and weakest Christian is not only allowed but commanded to cherish. And that great future is certainly capable of, and in Scripture receives, a still more detailed specification. We hear, for example, of the hope of Resurrection, and it is most natural that the bodily redemption which Paul calls the adoption of the body should first emerge into distinct consciousness as the principal object of hope in the earliest Christian experience, and that the mighty working whereby Jesus is able to subdue all things unto Himself, should first of all be discerned to operate in changing the body of our humiliation into the body of His glory.

But equally natural was it that no merely corporeal transformation should suffice to meet the deep longings of Christian souls which had learned to entertain the wondrous thought of likeness to God as the certain result of the vision of Him, and so believers' wait for the hope of righteousness by faith.' The moral likeness to God, the perfecting of our nature into His image, will not always be the issue of struggle and restraint, but in its highest form will follow on sight, even as here and now it is to be won by faith, and is more surely attained by waiting than by effort.

The highest form which the object of our hope takes is, the Hope of the Glory of God. This goes furthest; there is nothing beyond this. The eyes that have been wearied by looking at many fading gleams and seen them die away, may look undazzled into the central brightness, and we may be sure that even we shall walk there like the men in the furnace, unconsumed, purging our sight at the fountain of radiance, and being ourselves glorious with the image of God. This is the crown of glory which He has promised to them that love Him. Nothing less than this is what our hope has to entertain, and that not as a possibility, but as a certainty. The language of Christian hope is not perhaps this may be, but verily it shall be. To embrace its transcendent certainties with a tremulous faith broken by much unbelief, is sin.

II. The Grounds On Which The Hope Of The Gospel Rests.

The grounds of our earthly hopes are for the most part possibilities, or, at the best, probabilities turned by our wishes into certainties. We moor our ships to floating islands which we resolve to think continents. So our earthly hopes vary indefinitely in firmness and substance. They are sometimes but wishes turned confident, and can never rise higher than their source, or be more certain than it is. At the best they are building on sand. At the surest there is an element of risk in them. One singer indeed may take for his theme The pleasures of Hope,' but another answers by singing of' The fallacies of Hope.' Earth-born hopes carry no anchor and have always a latent dread looking out of their blue eyes.

But it is possible for us to dig down to and build on rock, to have a future as certain as our past, to escape in our anticipations from the region of the Contingent, and this we assuredly do when we take the hope of the Gospel for ours, and listen to Paul proclaiming to us Christ which is our Hope,' or Christ in you the Hope of glory.' If our faith grasps Jesus Christ risen from the dead and for us entered into the heavenly state as our forerunner, our hope will see in Him the pattern and the pledge of our manhood, and will begin to experience even here and now the first real though faint accomplishments of itself. The Gospel sets forth the facts concerning Christ which fully warrant and imperatively require our regarding Him as the perfect realised ideal of manhood as God meant it to be, and as bearing in Himself the power to make all men even as He is. He has entered into the fellowship of our humiliation and become bone of our bone and flesh of our flesh that we might become life of His Life and spirit of His Spirit. As certain as it is that we have borne the image of the earthy,' so certain is it that we shall also bear the image of the heavenly.'

What cruel waste of a divine faculty it is, then, of which we are all guilty when we allow our hopes to be frittered away and dissipated on uncertain and transient goods which they may never secure, and which, even if secured, would be ludicrously or rather tragically insufficient to make us blessed, instead of withdrawing them from all these and fixing them on Him who alone is able to satisfy our hungry souls in all their faculties for ever!

The hope of the Gospel is firm enough to rest our all upon because in it, by two immutable things in which it is impossible that God should lie,' His counsel and His oath, He has given strong encouragement to them who have fled for refuge to lay hold of the hope set before them. Well may the hope for which God's own eternal character is the guarantee be called sure and steadfast.' The hope of the Gospel rests at last on the Being and Heart of God. It is that which God who cannot lie hath promised before the world was' is working towards whilst the world lasts, and will accomplish when the world is no more. He has made known His purpose and has pledged all the energies and tendernesses of His Being to its realisation. Surely on this rock-foundation we may rest secure. The hopes that grow on other soils creep along the surface. The hope of the Gospel strikes its roots deep into the heart of God.

III. What The Hope Of The Gospel Is And Does For Us.

We cannot do better than to lay hold of some of the New Testament descriptions of it. We recall first that great designation A good hope through grace.' This hope is no illusion; it does not come from fumes of fancy or the play of imagination. The wish is not father to the thought. We do not make bricks without straw nor spin ropes of sand on the shore of the great waste sea that waits to swallow us up. The cup of Tantalus has had its leaks stopped; the sieve carries the treasure unspilled. The rock can be rolled to the hill-top, All the disappointments, fallacies, and torments of hope pass away. It never makes ashamed. We have a solid certainty as solid as memory. The hope which is through grace is the full assurance of hope, and that full assurance is just what every other hope lacks. In that region and in that region only we can either say I hope or I know.

Another designation is A lively hope.' It is no poor pale ghost brightening and fading, fading and brightening, through which one can see the stars shine, and of little power in practical life, but strong and vigorous and not the least active amongst the many forces that make up the sum of our lives.

It is most significantly designated as The blessed hope.' All others quickly pass into sorrows. This alone gives lasting joys, for this alone is blessed whilst it is only anticipation, and still more blessed when its blossoms ripen into full fruition. In all earthly hopes there is an element of unrest, but the hope of the Gospel is so remote, so certain, and so satisfying, that it works stillness, and they who most firmly grasp it do with patience wait for it.' Earthly hopes have little moral effect and often loosen the sinews of the soul, and are distinctly unfavourable to all strenuous effort. But every man that hath this hope in Jesus purifieth himself even as He is pure,' and the Apostle, whose keen insight most surely discerns the character-building value of the fundamental facts of Christian experience, was not wrong when he bid us find in the hope of the Gospel deeply rooted within us the driving force of the most strenuous efforts after purity like His whom it is our deepest desire and humble hope to become like.

Let us remember the double account which Scripture gives of the discipline by which the hope of the Gospel is won for our very own. On the one hand, we have joy and peace in believing, that we may abound in hope.' Our faith breeds hope because it grasps the divine facts concerning Jesus from which hope springs. And faith further breeds hope because it kindles joy and peace, which are the foretastes and earnests of the future blessedness. On the other hand, the very opposite experiences work to the same end, for' tribulation worketh patience, and patience experience, and experience hope.' Sorrow rightly borne tests for us the power of the Gospel and the reality of our faith, and so gives us a firmer grip of hope and of Him on whom in the last result it all depends. Out of this collision of flint and steel the spark springs. The water churned into foam and tortured in the cataract has the fair bow bending above it.

But this discipline will not achieve its result, therefore comes the exhortation to us all,' Gird up the loins of your mind, be sober, and hope to the end.' The hope of the Gospel is the one thing that we need. Without it all else is futile and frail. God alone is worthy to have the whole weight and burden of a creature's hope fixed on Him, and it is an everlasting truth that they who are without God in the world' also have no hope.' Saints of old held fast by an assurance, which they must often have felt left many questions still to be asked, and because they were sure that they were continually with Him, were also sure of His guidance through life and of His afterwards receiving them to glory. But for us the twilight has broadened into day, and we shall be wise if, knowing our defencelessness, and forsaking all the lies and illusions of this vain present, we flee for refuge to lay hold on the hope set before us in the Gospel

Maclaren: Col 1:11 - A Libation To Jehovah

All Power'

Strengthened with all power, according to the might of His glory, unto all patience and longsuffering with joy.'--Col. 1:11 (R.V.).

THERE is a wonderful rush and fervour in the prayers of Paul. No parts of his letters are so lofty, so impassioned, so full of his soul, as when he rises from speaking of God to men to speaking to God for men. We have him here setting forth his loving desires for the Colossian Christians in a prayer of remarkable fulness and sweep. Broadly taken, it is for their perfecting in religious and moral excellence, and it is very instructive to note the idea of what a good man is which is put forth here.

The main petition is for wisdom and spiritual understanding applied chiefly, as is to be carefully noted, to the knowledge of God's will. The thought is that what it most imports us to know is the Will of God, a knowledge not of merely speculative points in the mysteries of the divine nature, but of that Will which it concerns us to know because it is our life to do it. The next element in Paul's desires, as set forth in the ideal here, is a worthy walk, a practical life, or course of conduct which is worthy of Jesus Christ, and in every respect pleases Him. The highest purpose of knowledge is a good life. The surest foundation for a good life is a full and clear knowledge of the Will of God.

Then follow a series of clauses which seem to expand the idea of the worthy walk and to be co-ordinate or perhaps slightly causal, and to express the continuous condition of the soul which is walking worthily. Let us endeavour to gather from these words some hints as to what it is God's purpose that we should become.

I. The Many-Sided Strength Which May Be Ours.

The form of the word strengthened' here would be more fully represented by being strengthened,' and suggests an unintermitted process of bestowal and reception of God's might rendered necessary by our continuous human weakness, and by the tear and wear of life. As in the physical life there must be constant renewal because there is constant waste, and as every bodily action involves destruction of tissue so that living is a continual dying, so is it in the mental and still more in the spiritual life. Just as there must be a perpetual oxygenation of blood in the lungs, so there must be an uninterrupted renewal of spiritual strength for the highest life. It is demanded by the conditions of our human weakness. It is no less rendered necessary by the nature of the divine strength imparted, which is ever communicating itself, and like the ocean cannot but pour so much of its fulness as can be received into every creek and crack on its shore.

The Apostle not merely emphasises the continuousness of this communicated strength, but its many-sided variety, by designating it all power.' In this whole context that word all' seems to have a charm for him. We read in this prayer of all spiritual wisdom,' of walking worthily of the Lord unto all pleasing,' of fruit in every good work,' and now of all power,' and lastly of all patience and longsuffering.' These are not instances of being obsessed with a word, but each of them has its own appropriate force, and here the comprehensive completeness of the strength available for our many-sided weakness is marvellously revealed. There is infinite riches in a narrow room.' All power means every kind of power, be it bodily or mental, for all variety of circumstances, and, Protean, to take the shape of all exigencies. Most of us are strong only at points, and weak in others. In all human experience there is a vulnerable spot on the heel. The most glorious image, though it has a head of gold, ends in feet, part of iron and part of clay.'

And if this ideal of many-sided power stands in contrast with the limitations of human strength, how does it rebuke and condemn the very partial manifestations of a very narrow and one-sided power which we who profess to have received it set forth! We have access to a source which can fill our whole nature, can flower into all gracious forms, can cope with all our exigencies, and make us all-round men, complete in Jesus Christ, and, having this, what do we make of it, what do we show for it? Does not God say to us, Ye are not straitened in me, ye are straitened in yourselves; I beseech you be ye enlarged.'

The conditions on our part requisite for possessing all might' are plain enough. The earlier portion of the prayer plainly points to them. The knowledge of God's Will and the walk worthy of the Lord' are the means whereby the power which is ever eager to make its dwelling in us, can reach its end. If we keep the channel unchoked, no doubt the river of the water of life which proceedeth from the throne of God and the Lamb' will rejoice to fill it to the brim with its flashing waters. If we do not wrench away ourselves from contact with Him, He will strengthen us with all might.' If we keep near Him we may have calm confidence that power will be ours that shall equal our need and outstrip our desires.

II. The Measure Of The Strength.

It is according to the power of His glory.' The Authorised Version but poorly represents the fulness of the Apostle's thought, which is more adequately and accurately expressed in the Revised Version. His glory' is the flashing brightness of the divine self-manifestation, and in that Light resides the strength which is the standard or measure of the gift to us. The tremendous force of the sunbeam which still falls so gently on a sleeper's face as not to disturb the closed eyes is but a parable of the strength which characterises the divine glory. And wonderful and condemnatory as the thought is, that power is the unlimited limit of the possibilities of our possession. His gifts are proportioned to His resources. While He is rich, can I be poor? The only real limit to His bestowal is His own fulness. Of course, at each moment, our capacity of receiving is for the time being the practical limit of our possession, but that capacity varies indefinitely, and may be, and should be, indefinitely and continuously increasing. It is an elastic boundary, and hence we may go on making our own as much as we will, and progressively more and more, of God's strength. He gives it all, but there is a tragical difference between the full cup put into our hands and the few drops carried to our lips. The key of the treasure-chamber is in our possession, and on each of us His gracious face smiles the permission which His gracious lips utter in words,' Be it unto thee even as thou wilt.' If we are conscious of defect, if our weakness is beaten by the assaults of temptation, or crushed by sorrows that ride it down in a fierce attack, the fault is our own. We have, if we choose to make it our own and to use it as ours, more than enough to make us' more than conquerors' over all sins and all sorrows.

But when we contrast what we have by God's gift and what we have in our personal experience and use in our daily life, the contrast may well bring shame, even though the contrast brings to us hope to lighten the shame. The average experience of present-day Christians reminds one of the great tanks that may be seen in India, that have been suffered to go to ruin, and so an elaborate system of irrigation comes to nothing, and the great river that should have been drawn off into them runs past them, all but unused. Repair them and keep the sluices open, and all will blossom again.

III. The Great Purpose Of This Strength.

Patience and longsuffering with joyfulness' seems at first but a poor result of such a force, but it comes from a heart that was under no illusions as to the facts of human life, and it finds a response in us all. It may be difficult to discriminate patience' from longsuffering,' but the general notion here is that one of the highest uses for which divine strength is given to us, is to make us able to meet the antagonism of evil without its shaking our souls. He who patiently endures without despondency or the desire to recompense evil for evil,' and to whom by faith even the night is light about him,' is far on the way to perfection. God is always near us, but never nearer than when our hearts are heavy and our way rough and dark. Our sorrows make rents through which His strength flows. We can see more of heaven when the leaves are off the trees. It is a law of the Divine dealings that His strength is made perfect in weakness.' God leads us in to a darkened room to show us His wonders.

That strength is to be manifested by us in' patience and longsuffering,' both of which are to have blended with them a real though apparently antagonistic joy. True and profound grief is not opposed to such patience, but the excess of it, the hopeless and hysterical outbursts certainly are. We are all like the figures in some old Greek temples which stand upright with their burdens on their heads. God's strength is given that we may bear ours calmly, and upright like these fair forms that hold up the heavy architecture as if it were a feather, or like women with water-jars on their heads, which only make their carriage more graceful and their step more firm.

How different the patience which God gives by His own imparted strength, from the sullen submission or hysterical abandonment to sorrow, or the angry rebellion characterising Godless grief! Many of us think that we can get on very well in prosperity and fine weather without Him. We had better ask ourselves what we are going to do when the storm comes, which comes to all some time or other.

The word here rendered patience' is more properly perseverance.' It is not merely a passive but an active virtue. We do not receive that great gift of divine strength to bear only, but also to work, and such work is one of the best ways of bearing and one of the best helps to doing so. So in our sorrows and trials let us feel that God's strength is not all given us to be expended in our own consolation, but also to be used in our plain duties. These remain as imperative though our hearts are beating like hammers, and there is no more unwise and cowardly surrender to trouble than to fling away our tools and fold our hands idly on our laps.

But Paul lays a harder duty on us even in promising a great gift to us, when he puts before us an ideal of joy mingling with patience and longsuffering. The command would be an impossible one if there were not the assurance that we should be strengthened with all might.' We plainly need an infusion of diviner strength than our own, if that strange marriage of joy and sorrow should take place, and they should at once occupy our hearts. Yet if His strength be ours we shall be strong to submit and acquiesce, strong to look deep enough to see His will as the foundation of all and as ever busy for our good, strong to hope, strong to discern the love at work, strong to trust the Father even when He chastens. And all this will make it possible to have the paradox practically realised in our own experience, As sorrowful yet always rejoicing.' One has seen potassium burning underwater. Our joy may burn under waves of sorrow. Let us bring our weakness to Jesus Christ and grasp Him as did the sinking Peter. He will breathe His own grace into us, and speak to our feeble and perchance sorrowful hearts, as He had done long before Paul's words to the Colossians, My grace is sufficient for thee, and my strength is made perfect in weakness.'

Maclaren: Col 1:12 - A Libation To Jehovah

Thankful For Inheritance

Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light.'--Col. 1:12 (R.V.)

IT is interesting to notice how much the thought of inheritance seems to have been filling the Apostle's mind during his writing of Ephesians and Colossians. Its recurrence is one of the points of contact between them. For example, in Ephesians, we read, In whom also were made a heritage' (Col. 1:11); An earnest of our inheritance' (Col. 1:14); His inheritance in the saints' (Col. 1:18); Inheritance in the Kingdom of Christ' (Eph. 5:5). We notice too that in the address to the Elders of the Church at Ephesus, we read of the inheritance among all them that are sanctified' (Acts 20:32).

In the text the climax of the Apostle's prayer is presented as thankfulness, the perpetual recognition of the Divine hand in all that befalls us, the perpetual confidence that all which befalls us is good, and the perpetual gushing out towards Him of love and praise. The highest diligence, the most strenuous fruit-bearing, and the most submissive patience and longsuffering would be incomplete without the consecration of a grateful heart, and the noblest beauty of a Christian character would lack its rarest lustre. This crown of Christian perfectness the Apostle regards as being called into action mainly by the contemplation of that great act and continuous work of God's Fatherly love by which he makes us fit for our portion of the inheritance which the same love has prepared for us. That inheritance is the great cause for Christian thankfulness; the more immediate cause is His preparation of us for it. So we have three points here to consider; the inheritance; God's Fatherly preparation of His children for it; the continual temper of thankfulness which these should evoke.

I. The Inheritance.

The frequent recurrence of this idea in the Old Testament supplies Paul with a thought which he uses to set forth the most characteristic blessings of the New. The promised land belonged to Israel, and each member of each tribe had his own little holding in the tribal territory. Christians have in common the higher spiritual blessings which Christ brings, "and Himself is, and each individual has his own portion of, the general good.

We must begin by dismissing from our minds the common idea, which a shallow experience tends to find confirmed by the associations ordinarily attached to the word inheritance,' that it is entered upon by death. No doubt, that great change does effect an unspeakable change in our fitness for, and consequently in our possession of, the gifts which we receive from Christ's pierced hands, and, as the Apostle has told us, the highest of these possessed on earth is but the earnest of the inheritance ; but we must ever bear in mind that the distinction between a Christian life on earth and one in heaven is by no means so sharply drawn in Scripture as it generally is by us, and that death has by no means so great importance as we faithlessly attribute to it. The life here and hereafter is like a road which passes the frontiers of two kingdoms divided by a bridged river, but runs on in the same direction on both sides of the stream. The flood had to be forded until Jesus bridged it. The elements of the future and the present are the same, as the apostolic metaphor of the earnest of the inheritance' teaches us. The handful of soil which constitutes the arles' is part of the broad acres made over by it.

We should be saved from many unworthy conceptions of the future life, if we held more steadfastly to the great truth that God Himself is the portion of the inheritance. The human spirit is too great and too exacting to be satisfied with anything less than Him, and the possession of Him opens out into every blessedness, and includes all the minor joys and privileges that can gladden and enrich the soul. We degrade the future if we think of it only, or even chiefly, as a state in which faculties are enlarged, and sorrows and sins are for ever ended. Neither such negatives as' no night there,' neither sorrow nor crime,' no more pain,' nor such metaphors as' white robes' and golden crowns and seats on thrones' are enough. We are heirs of God,' and only as we possess Him, and know that we are His, and He is ours, are we rich to all intents of bliss.' That inheritance is here set forth as being' in light' and as belonging to saints. Light is the element and atmosphere of God. He is in light. He is the fountain of all light. He is light; perfect in wisdom, perfect in purity. The sun has its spots, but in Him is no darkness at all, Moons wax and wane, shadows of eclipse fall, stars have their time to set, but He Is the Father of lights with whom can be no variation, neither shadow that is cast by turning.' All that light is focussed in Jesus the Light of the world. That Light fills the earth, but here it shineth in darkness that obstructs its rays. But there must be a place and a time where the manifestation of God corresponds with the reality of God, where His beams pour out and there is nothing hid from the heat thereof, nothing which they do not bless, nothing which does not flash them back rejoicing. There is a land whereof the Lord God is the Light. In it is the inheritance of the saints,' and in its light live the nations of the saved, and have God for their companion. All darkness of ignorance, of sorrow, and of sin will fade away as the night flees and ceases to be, before the rising sun.

The phrase to be partakers' is accurately rendered for the portion,' and carries a distinct allusion to the partition of the promised land to Israel by which each man had his lot or share in the common inheritance. So the one word inheritance brings with it blessed thoughts of a common possession of a happy society in which no man's gain is another's loss, and all envyings, rivalries, and jealousies have ceased to be, and the other word, the portion,' suggests the individual possession by each of his own vision and experience. Each man's portion' is capable of growth; each has as much of God as he can hold. The measure of his desire is the measure of his capacity. There are infinite differences in the portions' of the saints on earth, and heaven is robbed of one of its chief charms unless we recognise that there are infinite differences among the saints there. For both states the charter by which the portion is held is' Be it unto thee even as thou wilt,' and in both the law holds To him that hath shall be given.'

II. The Fatherly Preparation For The Inheritance.

It is obvious from all which we have been saying that without holiness no man shall see the Lord. The inheritance being what it is, the possession, the enjoyment of communion with a Holy God, it is absolutely incapable of being entered upon by any who are unholy. That is true about both the partial possession of the earnest of it here and of its fulness hereafter. In the present life all tolerated sin bars us out from enjoying God, and in the future nothing can enter that defileth nor whatsoever worketh or maketh a lie. There are many people who think that they would like to go to heaven,' but who would find it difficult to answer such questions as these: Do you like to think of God? Do you find any joy in holy thoughts? What do you feel about prayer? Does the name of Christ make your heart leap? Is righteousness your passion? If you have to answer these questions with a silence which is the saddest negative, what do you think you would do in heaven? I remember that the Greenlanders told the Moravian missionaries who were trying to move them by conventional pictures of its delights, that the heaven which these pious souls had painted would not do for them, for there were no seals there. There are thousands of us who, if we spoke the truth, would say the same thing, with the necessary variations arising from our environment. There is not a spinning-mill in it all. How would some of us like that? There is not a ledger, nor a theatre, no novels, no amusements. Would it not be intolerable ennui to be put down in such an order of things? You would be like the Israelites, loathing this tight bread' and hungering for the strong-smelling and savoury-tasting leeks and garlic, even if in order to taste them you had to be slaves again.

Heaven would be no heaven to you if you could go there and be thus minded. But you could not. God Himself cannot carry men thither but by fitting them for it. It is not a place so much as a state, and the mighty hand that works on one side of the thick curtain preparing the inheritance in light for the saints, is equally busy on this side making the saints meet for the inheritance.

I do not wish to enter here on grammatical niceties, but I must point out that the form of the word which the Apostle employs to express it points to an act in the past which still runs on.

The Revised Version's rendering,' made us meet,' is preferable to the Authorised Version's, because of its omission of the' hath' which relegates the whole process of preparation to the past. And it is of importance to recognise that the difference between these two representations of the divine preparation is not a piece of pedantry, for that preparation has indeed its beginnings in the past of every Christian soul, but is continuous throughout its whole earthly experience. There is the great act of forgiveness and justifying which is contemporaneous with the earliest and most imperfect faith, and there is the being born again, the implanting of a new life which is the life of Christ Himself, and has no spot nor wrinkle nor any such thing. That new life is infantile, but it is there, the real man, and it will grow and conquer. Take an extreme case and suppose a man who has just received forgiveness for his past and the endowment of a new nature. Though he were to die at that moment he would still in the basis of his being and real self be meet for the inheritance. He who truly trusts in Jesus is passed from death unto life, though the habits of sins which are forgiven still cling to him, and his new life has not yet exercised a controlling power or begun to build up character. So Christians ought not to think that, because they are conscious of much unholiness, they are not ready for the inheritance. The wild brigand through whose glazing eyeballs faith looked out to his fellow-sufferer on the central cross was adjudged meet to be with him in Paradise, and if all his deeds of violence and wild outrages on the laws of God and man did not make him unmeet, who amongst us need write bitter things against himself? The preparation is further effected through all the future earthly life. The only true way to regard everything that befalls us here is to see in it the Fatherly discipline preparing us for a fuller possession of a richer inheritance. Gains and losses, joys and sorrows, and all the endless variety of experiences through which we all have to pass, are an unintelligible mystery unless we apply to them this solution, He for our profit that we might be partakers of His holiness.' It is not a blind Fate or a still blinder Chance that hurtles sorrows and changes at us, but a loving Father; and we do not grasp the meaning of our lives unless we feel, even about their darkest moments, that the end of them all is to make us more capable of possessing more of Himself.

III. The Thankfulness Which These Thoughts Should Evoke.

Thankfulness ought to be a sweet duty. It is a joy to cherish gratitude. Generous hearts do not need to be told to be thankful, and they who are only thankful to order are not thankful at all. In nothing is the ordinary experience of the ordinary Christian more defective, and significant of the deficiencies of their faith, than in the tepidness and interruptedness of their gratitude. The blessings bestowed are continuous and unspeakable. The thanks returned are grudging and scanty. The river that flows from God is full of water' and pours out unceasingly, and all that we return is a tiny trickle, often choked and sometimes lost in the sands:

Our thankfulness ought to be constant. The fire on the altar should never be quenched. The odour of the sweet-smelling incense should ever ascend. Why is it that we have so little of this grace which the Apostle in our text regards as the precious stone that binds all Christian graces together, the sparkling crest of the wave of a Christian life? Mainly because we have so little of the habit of regarding all things as God's Fatherly discipline and meditating on that for which they are making us meet. We need a far more habitual contemplation of our inheritance, of our experience as lovingly given by God to fit us for it and of the darkest hours which would otherwise try our faith and silence our praise as necessary parts of that preparation. If this be our habitual attitude of mind, and these be ever present to us, our song will be always of His mercy and our whole lives a thank-offering.

The text is a prophecy describing the inheritance in its perfect form. Earthly life must be ended before it is fully understood. Down in the valleys we praised God, but tears and mysteries sometimes saddened our songs; but now on the summit surveying all behind, and knowing by a blessed eternity of experience to what it has led, even an inheritance incorruptible and undefiled and that fadeth not away, we shall praise Him with a new song for ever.

Thankfulness is the one element of worship common to earth and heaven, to angels and to us. Whilst they sing,' Bless the Lord all ye His hosts,' redeemed men have still better reason to join in the chorus and answer, Bless the Lord, O my soul.'

Maclaren: Col 1:29 - A Libation To Jehovah

Christian Endeavour

I also labour, striving according to His working, which worketh in me mightily.'--Col. 1:29.

I HAVE chosen this text principally because it brings together the two subjects which are naturally before us to-day. All Western Christendom,' as it is called, is to-day commemorating the Pentecostal gift. My text speaks about that power that' worketh in us mightily.' True, the Apostle is speaking in reference to the fiery energy and persistent toil which characterised him in proclaiming Christ, that he might present men perfect before Him. But the same energy which he expended on his apostolic office he expended on his individual personality. And he would not have discharged the one unless he had first laboured on the other. And although in a letter contemporary with this one from which my text is taken he speaks of himself as no longer young, but' such an one as Paul the aged, and likewise, also a prisoner of Jesus Christ,' the young spirit was in him, and the continual pressing forward to unattained heights. And that is the spirit, not only of a section of the Church divided from the rest by youth and by special effort, but of the whole Church if it is worth calling a Church, and unless it is thus instinct, it is a mere dead organisation.

So I hope that what few things I have to say may apply to, and be felt to be suitable by all of us, whether we are nominally Christian Endeavourers or not. If we are Christian people, we are such. If we are not endeavouring, shall I venture to say we are not Christians? At any rate, we are very poor ones.

Now here, then, are two plain things, a great universal Christian duty and a sufficient universal Christian endowment. I work striving'; that is the description of every true Christian. I work striving, according to His working, who worketh in me mightily': there is the great gift which makes the work and the striving possible. Let me briefly deal, then, with these two.

I. The Solemn Universal Christian Obligation.

Now the two words which the Apostle employs here are both of them very emphatic. His words were half battles,' was said about Luther. It may be as truly said about Paul. And that word work' which he employs, means, not work with one hand, or with a delicate forefinger, but it means toil up to the verge of weariness. The notion of fatigue is almost, I might say, uppermost in the word as it is used in the New Testament. Some people like to' labour' so as never to turn a hair, or bring a sweat-drop on to their foreheads. That is not Christian Endeavour. Work that does not take it out of you' is not worth doing. The other word striving' brings up the picture of the arena with the combatants' strain of muscle, their set teeth, their quick, short breathing, their deadly struggle. That is Paul's notion of Endeavour. Now' Endeavour,' like a great many other words, has a baser and a nobler side to it. Some people, when they say, I will endeavour,' mean that they are going to try in a halfhearted way, with no prospect of succeeding. That is not Christian Endeavour. The meaning of the word --for the expression in my text might just as well be rendered endeavouring' as striving'-- is that of a buoyant confident effort of all the concentrated powers, with the certainty of success. That is the endeavour that we have to cultivate as Christian men. And there is only one field of human effort in which that absolute confidence that it shall not be in vain is anything but presumptuous arrogance; namely, in the effort after making ourselves what God means us to be, what Jesus Christ longs for us to be, what the Spirit of God is given to us in order that we should be. We shall not fail,' ought to be the word of every man and woman when they set themselves to the great task of working out, in their own characters and personalities, the Divine intention which is made a Divine possibility by the sacrifice of Jesus Christ and the gift of the Divine Spirit.

So then what we come to is just this, dear brethren, if we are Christians at all, we have to make a business of our religion; to go about it as if we meant work. Ah I what a contrast there is between the languid way in which Christian men pursue what the Bible designates their calling' and that in which men with far paltrier aims pursue theirs I And what a still sadder contrast there is between the way in which we Christians go about our daily business, and the way in which we go about our Christian life I Why, a man will take more pains to learn some ornamental art, or some game, than he will ever take to make himself a better Christian. The one is work. What is the other? To a very large extent dawdling and make-believe.

You remember the old story,--it may raise a smile, but there should be a deep thought below the smile,--of the little child that said as to his father that he was a Christian, but he had not been working much at it lately.' Do not laugh. It is a great deal too true of.- I will not venture to say what percentage of--the professing Christians of this day. Work at your religion. That is the great lesson of my text. Endeavour with confidence of success. The Book of Proverbs says: He that is slothful in his work is brother to him that is a great waster,' and that is true. A man that does the work of the Lord negligently' is scarcely to be credited with doing it at all Dear friends, young or old, if you name the name of Christ, be in earnest, and make earnest work of your Christian character.

And now may I venture two or three very plain exhortations? First, I would say--if you mean to make your Christian life a piece of genuine work and striving, the first thing that you have to do is to endeavour in the direction of keeping its aim very clear before you. There are many ways in which we may state the goal of the Christian life, but let us put it now into the all-comprehensive form of likeness to Jesus Christ, by entire conformity to His Example and full interpretation of His life. I do not say Heaven'; I say Christ.'

That is our aim, the loftiest idea of development that any human spirit can grasp, and rising high above a great many others which are noble but incomplete. The Christian ideal is the greatest in the universe. There is no other system of thought that paints man as he is, so darkly; there is none that paints man as he is meant to be, in such radiant colours. The blacks upon the palette of Christianity are blacker, and the whites are whiter, and the golden is more radiant, than any other painter has ever mixed. And so just because the aim which lies before the least and lowest of us, possessing the most imperfect and rudimentary Christianity', is so transcendent and lofty, it is hard to keep it clear before our eyes, especially when all the shabby little necessities of daily life come in to clutter up the foreground, and hide the great distance. Men may live up at Darjeeling there on the heights for weeks, and never see the Himalayas towering opposite. The lower hills are clear; the peaks are wreathed in cloud. So the little aims, the nearer purposes, stand out distinct and obtrusive, and force themselves, as it were, upon our eyeballs, and the solemn white Throne of the Eternal away across the marshy levels, is often hid, and it needs an effort for us to keep it clear before us. One of the main reasons for much that is unsatisfactory in the spiritual condition of the average Christian of this day is precisely that he has not burning ever before him there, the great aim to which he ought to be tending. So he gets loose and diffused, and vague and uncertain. That is what Paul tells you when he proposes himself as an example: So run I, not as uncertainly.' The man who knows where he is running makes a bee-line for the goal. If he is not sure of his destination, of course he zigzags. So fight I, not as one that beateth the air'--if I see my antagonist I can hit him. If I do not see him clearly I strike like a swordsman in the dark, at random, and my sword comes back unstained. If you want to make the harbour, keep the harbour lights always clear before you, or you will go yawing about, and washing here and there, in the trough of the wave, and the tempest will be your master. If you do not know where you are going you will have to say, like the men in the old story in the Old Book, Thy servant went no whither.' If you are going to endeavour, endeavour first to keep the goal clear before you.

And endeavour next to keep up communion with Jesus Christ, which is the secret of all peaceful and of all noble living. And endeavour next after concentration. And what does that mean? It means that you have to detach yourself from hindrances. It means that you have to prosecute the Christian aim all through the common things of Christian life. If it were not possible to be pursuing the great aim of likeness to Jesus Christ, in the veriest secularities of the most insignificant and trivial occupations, then it would be no use talking about that being our aim. If we are not making ourselves more like Jesus Christ by the way in which we handle our books, or our pen, or our loom, or our scalpel, or our kitchen utensils, then there is little chance of our ever making ourselves like Jesus Christ. For it is these trifles that make life, and to concentrate ourselves on the pursuit of the Christian aim is, in other words, to carry that Christian aim into every triviality of our daily lives.

There are three Scripture passages which set forth various aspects of the aim that we have before us, and from each of these aspects deduce the one same lesson. The Apostle says giving all diligence, add to your faith virtue,' etc., for if ye do these things ye shall never fail.' He also exhorts: Give diligence to make your calling and election sure.' And finally he says: Be diligent, that ye may be found of Him in peace, without spot, blameless.' There are three aspects of the Christian course, and the Christian aim, the addition to our faith of all the clustering graces and virtues and powers that can be hung upon it, like jewels on the neck of a queen; the making our calling and election sure, and the being found at last tranquil, spotless, stainless, and being found so by Him. These great aims are incumbent on all Christians, they require diligence, and ennoble the diligence which they require.

So, brethren, we have all to be Endeavourers if we are Christians, and that to the very end of our lives. For our path is the only path on which men tread that has for its goal an object so far off that it never can be attained, so near that it can ever be approached. This infinite goal of the Christian Endeavour means inspiration for youth, and freshness for old age, and that man is happy who can say: Not as though I had already attained' at the end of a long life, and can say it, not because he has failed, but because in a measure he has succeeded. Other courses of life are like the voyages of the old mariners which were confined within the narrow limits of the Mediterranean, and steered from headland to headland. But the Christian passes through the jaws of the straits, and comes out on a boundless sunlit ocean where, though he sees no land ahead, he knows there is a peaceful shore, beyond the western waves. I work striving.'

Now one word as to the other thought that is here, and that is,

II. The All-Sufficient Christian Gift.

According to His working, which worketh in me mightily.' I need not discuss whether' His' in my text refers to God or to Christ. The thing meant is the operation upon the Christian spirit, of that Divine Spirit whose descent the Church to-day commemorates. At this stage of my sermon I can only remind you in a word, first of all, that the Apostle here is arrogating to himself no special or peculiar gift, is not egotistically setting forth something which he possessed and other Christian people did not--that power which, working in him mightily,' worked in all his brethren as well. It was his conviction and his teaching --would that it were more operatively and vitally the conviction of all professing Christians to-day, and would that it were more conspicuously, and in due proportion to the rest of Christian truth, the teaching of all Christian teachers to-day!--that that Divine power is in the very act of faith received and implanted in every believing soul. Know ye not,' the Apostle could say to his hearers, that ye have the Spirit of God, except ye be reprobates.' I doubt whether the affirmative response would spring to the lips of all professing or real Christians to-day as swiftly as it would have done then. And I cannot help feeling, and feeling with increasing gravity of pressure as the days go on, that the thing that our churches, and we as individuals, perhaps need most to-day, is the replacing of that great truth--I do not call it a doctrine,' that is cold, it is experience--in its proper place. They who believe on Him do receive a new life, a supernatural communication of the new Spirit, to be the very power that rules in their lives.

It is an inward gift. It is not like the help that men can render us, given from without and apprehended and incorporated with ourselves through the medium of the understanding or of the heart. There is an old story in the history of Israel about a young king that was bid by the prophet to bend his bow against the enemies of Israel, as a symbol; and the old prophet put his withered, skinny brown hand on the young man's fleshy one, and then said to him, Shoot.' But this Divine Spirit comes to strengthen us in a more intimate and blessed fashion than that, for it glides into our hearts and dwells in our spirits, and our work, as my text says, is His working. This working within' is stated in the original of my text most emphatically, for it is literally the inworking which inworketh in me mightily.'

So, dear brethren, the first direct aim of all our endeavour ought to be to receive and to keep and to increase our gift of that Divine Spirit. The work and the striving of which my text speaks would be sheer slavery unless we had that help. It would be impossible of accomplishment unless we had it.

If any power we have, it is to ill,And all the power is Thine, to do and eke to will.'

Let us, then, begin our endeavour, not by working but by receiving. Is not that the very meaning of the doctrine that we are always talking about, that men are saved, not by works but by faith? Does not that mean that the first step is reception, and the first requisite is receptiveness, and that then, and after that, second and not first, come working and striving? To keep our hearts open by desire, to keep them open by purity, are the essentials. The dove will not come into a fouled nest. It is said that they forsake polluted places. But also we have to use the power which is inwrought. Use is the way to increase all gifts, from the muscle in your arm to the Christian life in your spirit. Use it, and it grows. Neglect it, and it vanishes, and like the old Jewish heroes, a man may go forth to exercise himself as of old time, and know not that the Spirit of God hath departed from him. Dear friends, do not bind yourselves to the slavery of Endeavour, until you come into the liberty and wealth of receiving. He gives first, and then says to you, Now go to work and keep that good thing which is committed unto thee' There is but one thought more in this last part of my text, which I must not leave untouched, and that is that this sufficient and universal gift is not only the means by which the great universal duty can be discharged, but it ought to be the measure in which it is discharged. I work according to the working in me.' That is, all the force that came into Paul by that Divine Spirit, came out of Paul in his Christian conduct, and the gift was not only the source, but also the measure, of this man's Christian Endeavour. Is that true about us? They say that the steam-engine is a most wasteful application of power, that a great deal of the energy which is generated goes without ever doing any work. They tell us that one of the great difficulties in the way of economic application of electricity is the loss which comes through using accumulators. Is not that like a great many of us? So much power poured into us; so little coming out from us and translated into actual work! Such a rushing mighty wind,' and the air about us so heavy and stagnant and corrupt! Such a blaze of fire, and we so cold! Such a cataract of the river of the water of life, and our lips parched and our crops seared and worthless! Ah, brethren! when we look at ourselves, and when we think of the condition of so many of the churches to which we belong, the old rebuke of the prophet comes back to us in this generation, Thou that art named the House of Israel, is the Spirit of the Lord straitened? Are these His doings?' We have an all-sufficient power. May our working and striving be according to it, and may we work mightily, being strong in the Lord, and in the power of His might!'

MHCC: Col 1:1-8

All true Christians are brethren one to another. Faithfulness runs through every character and relation of the Christian life. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter for prayer and thanksgiving. The more we fix our hopes on the reward in the other world, the more free shall we be in doing good with our earthly treasure. It was treasured up for them, no enemy could deprive them of it. The gospel is the word of truth, and we may safely venture our souls upon it. And all who hear the word of the gospel, ought to bring forth the fruit of the gospel, obey it, and have their principles and lives formed according to it. Worldly love arises, either from views of interest or from likeness in manners; carnal love, from the appetite for pleasure. To these, something corrupt, selfish, and base always cleaves. But Christian love arises from the Holy Spirit, and is full of holiness.

MHCC: Col 1:9-14

The apostle was constant in prayer, that the believers might be filled with the knowledge of God's will, in all wisdom. Good words will not do without good works. He who undertakes to give strength to his people, is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are not straitened, or confined in the promises, and should not be so in our hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of this strength was for sufferings. There is work to be done, even when we are suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, those were made willing subjects of Christ, who were slaves of Satan. All who are designed for heaven hereafter, are prepared for heaven now. Those who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption, as the purchase of his atoning blood, whereby forgiveness of sins, and all other spiritual blessings were bestowed. Surely then we shall deem it a favour to be delivered from Satan's kingdom and brought into that of Christ, knowing that all trials will soon end, and that every believer will be found among those who come out of great tribulation.

MHCC: Col 1:15-23

Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.

MHCC: Col 1:24-29

Both the sufferings of the Head and of the members are called the sufferings of Christ, and make up, as it were, one body of sufferings. But He suffered for the redemption of the church; we suffer on other accounts; for we do but slightly taste that cup of afflictions of which Christ first drank deeply. A Christian may be said to fill up that which remains of the sufferings of Christ, when he takes up his cross, and after the pattern of Christ, bears patiently the afflictions God allots to him. Let us be thankful that God has made known to us mysteries hidden from ages and generations, and has showed the riches of his glory among us. As Christ is preached among us, let us seriously inquire, whether he dwells and reigns in us; for this alone can warrant our assured hope of his glory. We must be faithful to death, through all trials, that we may receive the crown of life, and obtain the end of our faith, the salvation of our souls.

Matthew Henry: Col 1:1-2

I. The inscription of this epistle is much the same with the rest; only it is observable that, 1. He calls himself an apostle of Jesus Christ by the will of God. An apostle is a prime-minister in the kingdom of Christ, immediately called by Christ, and extraordinarily qualified; his work was peculiarly to plant the Christian church, and confirm the Christian doctrine. He attributes this not to his own merit, strength, or sufficiency; but to the free grace and good-will of God. He thought himself engaged to do his utmost, as an apostle, because he was made so by the will of God. 2. He joins Timothy in commission with himself, which is another instance of his humility; and, though he elsewhere calls him his son (2Ti 2:1), yet here he calls him his brother, which is an example to the elder and more eminent ministers to look upon the younger and more obscure as their brethren, and to treat them accordingly with kindness and respect. 3. He calls the Christians at Colosse saints, and faithful brethren in Christ. As all good ministers, so all good Christians, are brethren one to another, who stand in a near relation and owe a mutual love. Towards God they must be saints, consecrated to his honour and sanctified by his grace, bearing his image and aiming at his glory. And in both these, as saints to God and as brethren to one another, they must be faithful. Faithfulness runs through every character and relation of the Christian life, and is the crown and glory of them all.

II. The apostolical benediction is the same as usual: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. He wishes them grace and peace, the free favour of God and all the blessed fruits of it; every kind of spiritual blessings, and that from God our Father, and the Lord Jesus Christ; jointly from both, and distinctly from each; as in the former epistle.

Matthew Henry: Col 1:3-8

Here he proceeds to the body of the epistle, and begins with thanksgiving to God for what he had heard concerning them, though he had no personal acquaintance with them, and knew their state and character only by the reports of others.

I. He gave thanks to God for them, that they had embraced the gospel of Christ, and given proofs of their fidelity to him. Observe, In his prayers for them he gave thanks for them. Thanksgiving ought to be a part of every prayer; and whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Observe, 1. Whom he gives thanks to: To God, even the Father of our Lord Jesus Christ. In our thanksgiving we must have an eye to God as God (he is the object of thanksgiving as well as prayer), and is the Father of our Lord Jesus Christ, in and through whom all good comes to us. He is the Father of our Lord Jesus Christ as well as our Father; and it is a matter of encouragement, in all our addresses to God, that we can look to him as Christ's Father and our Father, as his God and our God, Joh 20:17. Observe, 2. What he gives thanks to God for - for the graces of God in them, which were evidences of the grace of God towards them: Since we heard of your faith in Christ Jesus, and of the love you have to all the saints; for the hope which is laid up for you in heaven, Col 1:4, Col 1:5. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter of our prayer and thanksgiving. (1.) He gives thanks for their faith in Christ Jesus, that they were brought to believe in him, and take upon them the profession of his religion, and venture their souls upon his undertaking. (2.) For their love. Besides the general love which is due to all men, there is a particular love owing to the saints, or those who are of the Christian brotherhood, 1Pe 2:17. We must love all the saints, bear an extensive kindness and good-will to good men, notwithstanding smaller points of difference, and many real weaknesses. Some understand it of their charity to the saints in necessity, which is one branch and evidence of Christian love. (3.) For their hope: The hope which is laid up for you in heaven, Col 1:5. The happiness of heaven is called their hope, because it is the thing hoped for, looking for the blessed hope, Tit 2:13. What is laid out upon believers in this world is much; but what is laid up for them in heaven is much more. And we have reason to give thanks to God for the hope of heaven which good Christians have, or their well-grounded expectation of the future glory. Their faith in Christ, and love to the saints, had an eye to the hope laid up for them in heaven. The more we fix our hopes on the recompence of reward in the other world, the more free and liberal shall we be of our earthly treasure upon all occasions of doing good.

II. Having blessed God for these graces, he blesses God for the means of grace which they enjoyed: Wherein you heard before in the word of the truth of the gospel. They had heard in the word of the truth of the gospel concerning this hope laid up for them in heaven. Observe, 1. The gospel is the word of truth, and what we may safely venture our immortal souls upon: it proceeds from the God of truth and the Spirit of truth, and is a faithful saying. He calls it the grace of God in truth, Col 1:6. 2. It is a great mercy to hear this word of truth; for the great thing we learn from it is the happiness of heaven. Eternal life is brought to light by the gospel, 2Ti 1:10. They heard of the hope laid up in heaven in the word of the truth of the gospel. " Which has come unto you, as it hath to all the world, and bringeth forth fruit, as it doth also in you, Col 1:6. This gospel is preached and brings forth fruit in other nations; it has come to you, as it hath to all the world, according to the commission, Go preach the gospel in all the nations, and to every creature. "Observe, (1.) All who hear the word of the gospel ought to bring forth the fruit of the gospel, that is, be obedient to it, and have their principles and lives formed according to it. This was the doctrine first preached: Bring forth therefore fruits meet for repentance, Mat 3:8. And our Lord says, If you know these things, happy are you if you do them, Joh 13:17. Observe, (2.) Wherever the gospel comes, it will bring forth fruit to the honour and glory of God: It bringeth forth fruit, as it doth also in you. We mistake, if we think to monopolize the comforts and benefits of the gospel to ourselves. Does the gospel bring forth fruit in us? So it does in others.

III. He takes this occasion to mention the minister by whom they believed (Col 1:7, Col 1:8): As you also learned of Epaphras, our dear fellow-servant, who is for you a faithful minister of Christ. He mentions him with great respect, to engage their love to him. 1. He calls him his fellow-servant, to signify not only that they served the same Master, but that they were engaged in the same work. They were fellow-labourers in the work of the Lord, though one was an apostle and the other an ordinary minister. 2. He calls him his dear fellow-servant: all the servants of Christ ought to love one another, and it is an endearing consideration that they are engaged in the same service. 3. He represents him as one who was a faithful minister of Christ to them, who discharged his trust and fulfilled his ministry among them. Observe, Christ is our proper Master, and we are his ministers. He does not say who is your minister; but who is the minister of Christ for you. It is by his authority and appointment, though for the people's service. 4. He represents him as one who gave them a good word: Who also declared unto us your love in the Spirit, Col 1:8. He recommends him to their affection, from the good report he made of their sincere love to Christ and all his members, which was wrought in them by the Spirit, and is agreeable to the spirit of the gospel. Faithful ministers are glad to be able to speak well of their people.

Matthew Henry: Col 1:9-11

The apostle proceeds in these verses to pray for them. He heard that they were good, and he prayed that they might be better. He was constant in this prayer: We do not cease to pray for you. It may be he could hear of them but seldom, but he constantly prayed for them. - And desire that you may be filled with the knowledge, etc. Observe what it is that he begs of God for them,

I. That they might be knowing intelligent Christians: filled with the knowledge of his will, in all wisdom and spiritual understanding. Observe, 1. The knowledge of our duty is the best knowledge. A mere empty notion of the greatest truths is insignificant. Our knowledge of the will of God must be always practical: we must know it, in order to do it. 2. Our knowledge is then a blessing indeed when it is in wisdom, when we know how to apply our general knowledge to our particular occasions, and to suit it to all emergencies. 3. Christians should endeavour to be filled with knowledge; not only to know the will of God, but to know more of it, and to increase in the knowledge of God (as it is Col 1:10), and to grow in grace, and in the knowledge of our Lord and Saviour, 2Pe 3:18.

II. That their conversation might be good. Good knowledge without a good life will not profit. Our understanding is then a spiritual understanding when we exemplify it in our way of living: That you may walk worthy of the Lord unto all pleasing (Col 1:10), that is, as becomes the relation we stand in to him and the profession we make of him. The agreeableness of our conversation to our religion is pleasing to God as well as to good men. We walk unto all well-pleasing when we walk in all things according to the will of God. Being fruitful in every good work. This is what we should aim at. Good words will not do without good works. We must abound in good works, and in every good work: not in some only, which are more easy, and suitable, and safe, but in all, and every instance of them. There must be a regular uniform regard to all the will of God. And the more fruitful we are in good works the more we shall increase in the knowledge of God. He who doeth his will shall know of the doctrine whether it be of God, Joh 7:17.

III. That they might be strengthened: Strengthened with all might according to his glorious power (Col 1:11), fortified against the temptations of Satan and furnished for all their duty. It is a great comfort to us that he who undertakes to give strength to his people is a God of power and of glorious power. Where there is spiritual life there is still need of spiritual strength, strength for all the actions of the spiritual life. To be strengthened is to be furnished by the grace of God for every good work, and fortified by that grace against every evil one: it is to be enabled to do our duty, and still to hold fast our integrity. The blessed Spirit is the author of this strength; for we are strengthened with might by his Spirit in the inward man, Eph 3:16. The word of God is the means of it, by which he conveys it; and it must be fetched in by prayer. It was in answer to earnest prayer that the apostle obtained sufficient grace. In praying for spiritual strength we are not straitened in the promises, and therefore should not be straitened in our own hopes and desires. Observe, 1. He prayed that they might be strengthened with might: this seems a tautology; but he means, that they might be mightily strengthened, or strengthened with might derived from another. 2. It is with all might. It seems unreasonable that a creature should be strengthened with all might, for that is to make him almighty; but he means, with all that might which we have occasion for, to enable us to discharge our duty or preserve our innocence, that grace which is sufficient for us in all the trials of life and able to help us in time of need. 3. It is according to his glorious power. He means, according to the grace of God: but the grace of God in the hearts of believers is the power of God; and there is a glory in this power; it is an excellent and sufficient power. And the communications of strength are not according to our weakness, to whom the strength is communicated, but according to his power, from whom it is received. When God gives he gives like himself, and when he strengthens he strengthens like himself. 4. The special use of this strength was for suffering work: That you may be strengthened unto all patience and long-suffering with joyfulness. He prays not only that they may be supported under their troubles, but strengthened for them: the reason is there is work to be done even when we are suffering. And those who are strengthened according to his glorious power are strengthened, (1.) To all patience. When patience hath its perfect work (Jam 1:4) then we are strengthened to all patience - when we not only bear our troubles patiently, but receive them as gifts from God, and are thankful for them. To you it is given to suffer, Phi 1:29. When we bear our troubles well, though ever so many, and the circumstances of them ever so aggravating, then we bear them with all patience. And the same reason for bearing one trouble will hold for bearing another, if it be a good reason. All patience includes all the kinds of it; not only bearing patience, but waiting patience. (2.) This is even unto long-suffering, that is, drawn out to a great length: not only to bear trouble awhile, but to bear it as long as God pleases to continue it. (3.) It is with joyfulness, to rejoice in tribulation, to take joyfully the spoiling of our goods, and rejoice that we are counted worthy to suffer for his name, to have joy as well as patience in the troubles of life. This we could never do by any strength of our own, but as we are strengthened by the grace of God.

Matthew Henry: Col 1:12-29

Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, Col 1:12. He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner: -

I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, etc., Col 1:12, Col 1:13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, Col 1:13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness (1Jo 1:6), from the dominion of Satan, who is the prince of darkness (Eph 6:12), and from the damnation of hell, which is utter darkness, "Mat 25:30. They are called out of darkness, 1Pe 2:9. 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph 5:8. Who hath called you out of darkness into his marvellous light, 1Pe 2:9. Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son (Mat 3:17), and eminently the beloved, Eph 1:6. 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, Col 1:12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it."This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom 8:17. And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam 1:17; Joh 1:5. (2.) What this grace is. It is a meetness for the inheritance: " He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit."It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom 8:15. And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal 4:6. This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified (Rom 8:30), and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, Col 1:15-17. (1.) He is the image of the invisible God. Not as man was made in the image of God (Gen 1:27), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb 1:3. He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, Joh 1:14; Joh 14:9. (2.) He is the first-born of every creature. Not that he is himself a creature; for it is prōtotokos pasēs ktiseōs - born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Pro 8:23-26. It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb 1:2. The word, with only the change of the accent, prōtotokos , signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, Col 1:16. He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, Joh 1:3. He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1Pe 3:22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; di' autou kai eis auton . Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom 11:36; eis auton ta panta . (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Pro 8:22. And in the beginning the Word was with God and was God, Joh 1:1. He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb 1:3. The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion.

2. The apostle next shows what he is as Mediator, Col 1:18, Col 1:19. (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph 1:22, Eph 1:23. (2.) He is the beginning, the first-born from the dead, archē , prōtotokos - the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1Co 15:20. (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb 1:4), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, Joh 5:23. (4.) All fulness dwells in him, and it pleased the Father it should do so (Col 1:19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (Joh 1:16), and he fills all in all, Eph 1:23.

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured.

1. Wherein it consists. It is made to lie in two things: - (1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, Col 1:14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph 1:7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, Col 1:20. He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph 1:10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaiōsasthai - he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, Col 1:21. Here see what was their condition by nature, and in their Gentile state-estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault.

2. How the redemption is procured: it is through his blood (Col 1:14); he has made peace through the blood of his cross (Col 1:20), and it is in the body of his flesh through death, Col 1:22. It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb 9:22. There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached: To every creature under heaven (Col 1:23), that is, it was ordered to be preached to every creature, Mar 16:15. It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it.

2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom 11:13. And again in Col 1:25, Whereof I am made a minister. Observe here,

(1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him (Col 1:25), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour.

(2.) For whose sake he had his ministry: " It is for you, for your benefit: ourselves your servants for Jesus' sake, 2Co 4:5. We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service."

(3.) What kind of preacher Paul was. This is particularly represented.

[1.] He was a suffering preacher: Who now rejoice in my sufferings for you, Col 1:24. He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share.

[2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, Col 1:28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios , either perfect in the knowledge of the Christian doctrine ( Let us therefore, as many as are perfect, be thus minded, Phi 3:15; 2Ti 3:17), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church (Eph 5:27), and bring them to the spirits of just men made perfect, Heb 12:23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently (Col 1:29): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it (Eph 3:7): According to the gift of the grace of God given unto me, by the effectual working of his power.

3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, Col 1:26, Col 1:27. Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2Co 3:13. (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, 2Co 3:14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph 3:4, Eph 3:5. And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph 3:6. This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory.

4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, Col 1:23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (1Co 15:58) and hold fast the profession of our faith without wavering, Heb 10:23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb 10:39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1Pe 1:9.

Barclay: Col 1:1 - "CHRISTIAN GREETINGS"

A dedicated Christian cannot write a single sentence without making clear the great beliefs which underlie all his thought. Paul had never actually been in Colosse and so he has to begin by making clear what right he has to send a letter to the Colossians. He does that in one word; he is an apostle. The word apostolos (652) literally means one who is sent out. Paul's right to speak is that he has been sent out by God to be his ambassador to the Gentiles. Moreover, he is an apostle by the will of God. That office is not something which he has earned or achieved; it is something which has been given him by God. "You did not choose me," said Jesus, "but I chose you" (Joh 15:16). Here, right at the outset of the letter, is the whole doctrine of grace. A man is not what he has made himself, but what God has made him.

With himself Paul associates Timothy; and he gives him a lovely title. He calls him the brother, a title which is given to Quartus (Rom 16:23); to Sosthenes (1Co 1:1); to Apollos (1Co 16:12). The fundamental necessity for Christian service and for Christian office is brotherliness.

Premanand, highborn Indian who became a Christian, tells in his autobiography of Father E. F. Brown of the Oxford Mission in Calcutta. E. F. Brown was every man's friend; but he was specially the friend of the hackney carriage drivers, the carters, the tram conductors, the menial servants, and the hundreds of poor street boys. Later in his life, when he was travelling about India, Premanand would often meet people who had stayed in Calcutta, and they would always ask for E. F. Brown, saying, "Is that friend of the Calcutta street boys still alive, who used to walk arm-in-arm with the poor?" Sir Henry Lunn tells how his father used to describe his grandfather: "He was a friend of the poor without patronage, and of the rich without subservience."

To use our modern idiom, the first necessity for Christian service is the ability to "get alongside" all kinds of people. Timothy is not described as the preacher, the teacher, the theologian, the administrator, but as the brother. He who walks in aloofness can never be a real servant of Jesus Christ.

Another interesting and significant fact is that this opening address is to God's dedicated people and to the faithful brothers in Colosse. In the matter of opening addresses Paul's custom changed. In his earlier letters he always addressed the letter to the Church. I and 2 Thessalonians, I and 2 Corinthians and Galatians are all addressed to the Church of the district to which they are sent. But beginning with Romans his letters are all addressed to God's dedicated people in such and such a place. It is so in Romans, Colossians, Philippians and Ephesians. As Paul grew older, he came more and more to see what matters is individual people. The Church is not a kind of abstract entity; it is individual men and women and children. As the years went on, Paul began to see the Church in terms of individuals hence this style of greeting.

The openings, greeting closes with a most significant placing of two things side by side. He writes to the Christians who are in Colosse and who are in Christ. A Christian always moves in two spheres. He is in a certain place in this world; but he is also in Christ. He lives in two dimensions. He lives in this world whose duties he does not treat lightly; but above and beyond that he lives in Christ. In this world he may move from place to place; but wherever he is, he is in Christ. That is why outward circumstances make little difference to the Christian; his peace and his joy are not dependent on them. That is why he will do any job with all his heart. It may be menial, unpleasant, painful, it may be far less distinguished than he might expect to have; its rewards may be small and its praise non-existent; nevertheless the Christian will do it diligently, uncomplainingly and cheerfully, for he is in Christ and does all things as to the Lord. We are all in our own Colosse, but we are all in Christ, and it is Christ who sets the tone of our living.

Barclay: Col 1:2-8 - "THE DOUBLE COMMITMENT"

Here we are presented with the essence of the Christian life. The fact which delights Paul's heart and for which he gives God thanks is that he has been told that the Colossians are showing two great qualities in their lives, faith in Christ and love for their fellow-men.

These are the two sides of the Christian life. The Christian must have faith; he must know what he believes. But he must also have love for men; he must turn that belief into action. It is not enough simply to have faith, for there can be an orthodoxy which knows no love. It is not enough only to have love for men, for without real belief that love can become mere sentimentality. The Christian has a double commitment--he is committed to Jesus Christ and he is committed to his fellow-men. Faith in Christ and love to men are the twin pillars of the Christian life.

That faith and love depend on the hope that is laid up in heaven. What exactly does Paul mean? Is he asking the Colossians to show faith in Christ and love for men only for the hope of some reward that is going to come to them some day? Is this "pie in the sky"? There is something much deeper than that here.

Think of it this way. Loyalty to Christ may involve a man in all kinds of loss and pain and suffering. There may be many things to which he has to say goodbye. The way of love may seem to many to be the way of a fool. Why spend life in selfless service? Why not use it "to get on" as the world counts getting on? Why not push the weaker brother out of the way? The answer is--because of the hope that is set before us.

As C. F. D. Moule puts it, that hope is the certainty that, in spite of the world's ways, God's way of love has the last word. As James Russell Lowell put it in "The Present Crisis," the hope is that:

Though the cause of Evil prosper, yet 'tis truth alone is strong... Truth for ever on the scaffold, Wrong for ever on the throne; Yet that scaffold sways the future, and, behind the dim unknown, Standeth God within the shadow, keeping watch above his own.

The Christian hope is that God's way is the best way and that the only real peace, the only real joy, the only true and lasting reward are to be found in it. Loyalty to Christ may bring trouble here--but that is not the last word. The world may laugh contemptuously at the folly of the way of love--but the foolishness of God is wiser than the wisdom of man. The Christian hope is the confidence that it is better to stake one's life on God than to believe the world.

Barclay: Col 1:2-8 - "THE ESSENCE OF THE GOSPEL"

Col 1:6-8are a kind of summary of what the gospel is and does. Paul has much to say of the hope, to which the Colossians have already listened and which they have already accepted.

(i) The gospel is good news of God. Its message is of a God who is a Friend and Lover of the souls of men. First and foremost, the gospel sets us in a right relationship with God.

(ii) The gospel is truth. All previous religions could be entitled "guesses about God." The Christian gospel gives a man not guesses but certainties about God.

(iii) The gospel is universal. It is for all the world. It is not confined to any one race or nation, nor to any one class or condition. Very few things in this world are open to all men. A man's mental calibre decides the studies he can undertake. A man's social class decides the circle amidst which he will move. A man's material wealth determines the possessions he can amass. A man's particular gifts decide the things he can do. But the message of the gospel is open without exception to all men.

(iv) The gospel is productive. It bears fruit and increases. It is the plain fact of history and experience that the gospel has power to change individual men and the society in which men live. It can change the sinner into a good man and can slowly take the selfishness and the cruelty out of society so that all men may have the chance God would wish them to have.

(v) The gospel tells of grace. It is not so much the message of what God demands as of what he offers. It tells not so much of his demand from men as of his gift to men.

(vi) The gospel is humanly transmitted. It was Epaphras who brought it to the Colossians. There must be a human channel through which the gospel can come to men. And this is where we come in. The possession of the good news of the gospel involves the obligation to share it. That which is divinely given must be humanly passed on. Jesus Christ needs us to be the hands and feet and lips which will bring his gospel to those who have never heard it.

Barclay: Col 1:9-11 - "THE ESSENCE OF PRAYER'S REQUEST"

It is a very precious thing to hear the prayers of a saint for his friends; and that is what we hear in this passage. It may well be said that this passage teaches us more about the essence of prayer's request than almost any other in the New Testament. From it we learn, as C. F. D. Moule has said, that prayer makes two great requests. It asks for the discernment of God's will and then for the power to perform that will.

(i) Prayer begins by asking that we may be filled with an ever-growing knowledge of the will of God. Its great object is to know the will of God. We are trying not so much to make God listen to us as to make ourselves listen to him; we are trying not to persuade God to do what we want, but to find out what he wants us to do. It so often happens that in prayer we are really saying, "Thy will be changed," when we ought to be saying, "Thy will be done." The first object of prayer is not so much to speak to God as to listen to him.

(ii) This knowledge of God must be translated into our human situation. We pray for spiritual wisdom and understanding. Spiritual wisdom is sophia (4678), which we could describe as knowledge of first principles. Understanding is sunesis (4907), which is what the Greeks sometimes described as critical knowledge, meaning the ability to apply first principles to any given situation which may arise in life. So when Paul prays that his friends may have wisdom and understanding, he is praying that they may understand the great truths of Christianity and may be able to apply them to the tasks and decisions which meet them in everyday living. A man may quite easily be a master of theology and a failure in living; able to write and talk about the eternal truths and yet helpless to apply them to the things which meet him every day. The Christian must know what Christianity means, not in a vacuum but in the business of living.

(iii) This knowledge of God's will, and this wisdom and understanding, must issue in right conduct. Paul prays that his friends may conduct themselves in such a way as to please God. There is nothing in this world so practical as prayer. It is not escape from reality. Prayer and action go hand in hand. We pray not in order to escape life but in order to be better able to meet it.

(iv) To do this we need power. Therefore, Paul prays that his friends may be strengthened with the power of God. The great problem in life is not to know what to do but to do it. For the most part, we are well aware in any given situation what we ought to do; our problem is to put that knowledge into action. What we need is power; and that we receive in prayer. If God merely told us what his will was, that might well be a frustrating situation; but he not only tells us his will, he also enables us to perform it.

Knowledge we ask not, knowledge thou hast lent,

But Lord--the will, there lies our deepest need.

Grant us to build above the high intent--

The deed--the deed.

Through prayer we reach the greatest gift in all the world--knowledge plus power.

Barclay: Col 1:9-11 - "THE THREE GREAT GIFTS"

What we might call the asking part of Paul's prayer ends with a prayer for three great qualities. He prays that his Colossian friends may possess all fortitude, patience and joy.

Fortitude and patience are two great Greek words which often keep company. Fortitude is hupomone (5281) and patience is makrothumia (3115). There is a distinction between these two words. It would not be true to say that Greek always rigidly observes this distinction, but it is there when the words occur together.

Hupomone (5281) is translated patience in the King James Version. But it does not mean patience in the sense of simply bowing the head and letting the tide of events flow over one. It means not only the ability to bear things, but the ability, in bearing them, to turn them into glory. It is a conquering patience. Hupomone (5281) is the ability to deal triumphantly with anything that life can do to us.

Makrothumia (3115) is usually translated long-suffering in the King James Version. Its basic meaning is patience with people. It is the quality of mind and heart which enables a man so to bear with people that their unpleasantness and maliciousness and cruelty will never drive him to bitterness, that their unteachableness will never drive him to despair, that their folly will never drive him to irritation, and that their unloveliness will never alter his love. Makrothumia (3115) is the spirit which never loses patience with, belief in, and hope for men.

So Paul prays for hupomone (5281), the fortitude which no situation can defeat, and makrothumia (3115), the patience which no person can defeat. He prays that the Christian may be such that no circumstances will defeat his strength and no human being defeat his love. The Christian's fortitude in events and patience with people must be indestructible.

Added to all this there is joy. The Christian way is not a grim struggle with events and with people; it is a radiant and sunny-hearted attitude to life. The Christian joy is joy in any circumstances. As C. F. D. Moule puts it: "If joy is not rooted in the soil of suffering, it is shallow." It is easy to be joyful when things go well, but the Christian radiance is something which not all the shadows of life can quench.

So the Christian prayer is: "Make me, O Lord, victorious over every circumstance; make me patient with every person; and withal give me the joy which no circumstance and no man will ever take from me."

Barclay: Col 1:12-14 - "PRAYER'S GREAT THANKSGIVING"

Paul turns to grateful thanksgiving for the benefits which the Christian has received in Christ. There are two key ideas here.

(i) God has given to the Colossians a share in the inheritance of God's dedicated people. There is in this whole passage a very close correspondence with Paul's words in Acts when he told Agrippa that the work God had given him was: "To open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a place among those who are sanctified by faith in God" (Act 26:18). The first privilege is that there has been given to the Gentiles a share in the inheritance of the chosen people of God. The Jews had always been God's chosen people, but now the door has been opened to all men.

(ii) The second key idea lies in the phrase which says, as the Revised Standard Version has it, that God has transferred us to the kingdom of his beloved Son, or, as we have translated it, that God has brought us over into the kingdom of his beloved son. The word which Paul uses for to transfer or to bring over is the Greek verb methistemi (3179). This is a word with a special use. In the ancient world, when one empire won a victory over another, it was the custom to take the population of the defeated country and transfer it lock, stock and barrel to the conqueror's land. Thus the people of the northern kingdom were taken away to Assyria, and the people of the southern kingdom were taken away to Babylon. So Paul says that God has transferred the Christian to his own kingdom. That was not only a transference but a rescue; and it meant four great things.

(a) It meant a transference from darkness to light. Without God men grope and stumble as if walking in the dark. They know not what to do; they know not where they are going. Life is lived in the shadows of doubt and in the darkness of ignorance. When Bilney the martyr read that Jesus Christ came into the world to save sinners, he said that it was like the dawn breaking on a dark night. In Jesus Christ, God has given us a light by which to live and by which to die.

(b) It meant a transference from slavery to freedom. It was redemption, and that was the word used for the emancipation of a slave and for the buying back of something which was in the power of someone else. Without God men are slaves to their fears, to their sins and slaves to their own helplessness. In Jesus Christ there is liberation.

© It meant a transference from condemnation to forgiveness. Man in his sin deserves nothing but the condemnation of God; but through the work of Jesus Christ he discovers God's love and forgiveness. He knows now that he is no longer a condemned criminal at God's judgment seat, but a lost son for whom the way home is always open.

(d) It meant a transference from the power of Satan to the power of God Through Jesus Christ man is liberated from the grip of Satan and is able to become a citizen of the Kingdom of God. Just as an earthly conqueror transferred the citizens of the land he had conquered to a new land, so God in his triumphant love transfers men from the realm of sin and darkness into the realm of holiness and light.

Barclay: Col 1:15-23 - "THE TOTAL ADEQUACY OF JESUS CHRIST"

This is a passage of such difficulty and of such importance that we shall have to spend considerable time on it. We shall divide what we must say about it into certain sections and we begin with the situation which gave it birth and with the whole view of Christ which Paul sets out in the letter.

Barclay: Col 1:15-23 - "(1) THE MISTAKEN THINKERS"

It is one of the facts of the human mind that a man thinks only as much as he has to. It is not until a man finds his faith opposed and attacked that he really begins to think out its implications. It is not until the Church is confronted with some dangerous heresy that she begins to realize the riches of orthodoxy. It is characteristic of Christianity that it can always produce new riches to meet a new situation.

When Paul wrote Colossians, he was not writing in a vacuum. He was writing, as we have already seen in the introduction, to meet a very definite situation. There was a tendency of thought in the early Church called Gnosticism. Its devotees were called Gnostics, which more or less means the intellectual ones. These men were dissatisfied with what they considered the rude simplicity of Christianity and wished to turn it into a philosophy and to align it with the other philosophies which held the field at that time.

The Gnostics began with the basic assumption that matter was altogether evil and spirit altogether good. They further held that matter was eternal and that it was out of this evil matter that the world was created. The Christian, to use the technical phrase, believes in creation out of nothing; the Gnostic believed in creation out of evil matter.

Now God was spirit and if spirit was altogether good and matter essentially evil, it followed, as the Gnostic saw it, that the true God could not touch matter and, therefore, could not himself be the agent of creation. So the Gnostics believed that God put forth a series of emanations, each a little further away from God until at last there was one so distant from God, that it could handle matter and create the world.

The Gnostics went further. As the emanations went further and further from God, they became more and more ignorant of him. And in the very distant emanations there was not only ignorance of God, but also hostility to him. The Gnostics came to the conclusion that the emanation who created the world was both ignorant of and hostile to the true God; and sometimes they identified that emanation with the God of the Old Testament.

This has certain logical consequences.

(i) As the Gnostics saw it, the creator was not God but someone hostile to him; and the world was not God's world but that of a power hostile to him. That is why Paul insists that God did create the world, and that his agent in creation was no ignorant and hostile emanation but Jesus Christ, his Son (Col 1:16).

(ii) As the Gnostics saw it, Jesus Christ was by no means unique. We have seen how they postulated a whole series of emanations between the world and God. They insisted that Jesus was merely one of these emanations. He might stand high in the series; he might even stand highest; but he was only one of many. Paul meets this by insisting that in Jesus Christ all fullness dwells (Col 1:19); that in him there is the fullness of the godhead in bodily form (Col 2:9). One of the supreme objects of Colossians is to insist that Jesus is utterly unique and that in him there is the whole of God.

(iii) As the Gnostics saw it, this had another consequence with regard to Jesus. If matter was altogether evil, it followed that the body was altogether evil. It followed further that he who was the revelation of God, could not have had a real body. He could have been nothing more than a spiritual phantom in bodily form. The Gnostics completely denied the real manhood of Jesus. In their own writings they, for instance, set it down that when Jesus walked, he left no footprints on the ground. That is why Paul uses such startling phraseology in Colossians. He speaks of Jesus reconciling man to God in his body of flesh (Col 1:22); he says that the fullness of the godhead dwelt in him bodily. In opposition to the Gnostics, Paul insisted on the flesh and blood manhood of Jesus.

(iv) The task of man is to find his way to God. As the Gnostics saw it, that way was barred. Between this world and God there was this vast series of emanations. Before the soul could rise to God, it had to get past the barrier of each of these emanations. To pass each barrier special knowledge and special passwords were needed; it was these passwords and that knowledge that the Gnostics claimed to give. This meant two things.

(a) It meant that salvation was intellectual knowledge. To meet that Paul insists that salvation is not knowledge; it is redemption and the forgiveness of sins. The Gnostic teachers held that the so-called simple truths of the gospel were not nearly enough. To find its way to God the soul needed far more than that; it needed the elaborate knowledge and the secret passwords which Gnosticism alone could give. So Paul insists that nothing more is needed than the saving truths of the gospel of Jesus Christ.

(b) If salvation depended on this elaborate knowledge, it was clearly not for every man but only for the intellectual. So the Gnostics divided mankind into the spiritual and the earthly; and only the spiritual could be truly saved. Full salvation was beyond the scope of the ordinary man. It is with that in mind that Paul wrote the great verse Col 1:28. It was his aim to warn every man and to teach every man, and so to present every man mature in Christ Jesus. Against a salvation possible for only a limited intellectual minority, Paul presents a gospel which is for every man, however simple and unlettered or however wise and learned he may be.

These, then, were the great Gnostic doctrines; and all the time we are studying this passage, and indeed the whole letter, we must have them in our mind, for only against them does Paul's language become intelligible and relevant.

Barclay: Col 1:15-23 - "(2) WHAT JESUS CHRIST IS IN HIMSELF"

In this passage Paul says two great things about Jesus, both of which are in answer to the Gnostics. The Gnostics had said that Jesus was merely one among many intermediaries and that, however great he might be, he was only a partial revelation of God.

(i) Paul says that Jesus Christ is the image of the invisible God (Col 1:15). Here he uses a word and a picture which would waken all kinds of memories in the minds of those who heard it. The word is eikon (1504), and image is its correct translation. Now, as Lightfoot points out, an image can be two things which merge into each other. It can be a representation; but a representation, if it is perfect enough, can become a manifestation. When Paul uses this word, he lays it down that Jesus is the perfect manifestation of God. To see what God is like, we must look at Jesus. He perfectly represents God to men in a form which they can see and know and understand. But it is what is behind this word that is of entrancing interest.

(a) The Old Testament and the inter-testamental books have a great deal to say about Wisdom. In Proverbs the great passages on Wisdom are in Prov 2 and Prov 8 . There Wisdom is said to be co-eternal with God and to have been with God when he created the world. Now in the Wis 7:26, eikon (1504) is used of Wisdom; Wisdom is the image of the goodness of God. It is as if Paul turned to the Jews and said, "All your lives you have been thinking and dreaming and writing about this divine Wisdom, which is as old as God, which made the world and which gives wisdom to men. In Jesus Christ this Wisdom has come to men in bodily form for all to see." Jesus is the fulfilment of the dreams of Jewish thought.

(b) The Greeks were haunted by the thought of the Logos (3056), the word, the reason of God. It was that Logos which created the world, which put sense into the universe, which kept the stars in their courses, which made this a dependable world, which put a thinking mind into man. This very word eikon (1504) is used again and again by Philo of the Logos of God. "He calls the invisible and divine Logos, which only the mind can perceive, the image (eikon, 1504) of God" (Philo: Concerning the Creator of the World: 8). It is as if Paul said to the Greeks: "For the last six hundred years you have dreamed and thought and written about the reason, the mind, the word, the Logos of God; you called it God's eikon (1504); in Jesus Christ that Logos has come plain for all to see. Your dreams and philosophies are all come true in him."

© In these connections of the word eikon (1504) we have been moving in the highest realms of thought, where only the philosophers can move familiarly. But there are two much simpler connections which would immediately flash across the minds of those who heard or read this for the first time. Their minds would at once go back to the creation story. There the old story tells of the culminating act of creation. "God said, Let us make man in our image.... So God created man in his own image, in the image of God he created him" (Gen 1:26-27). Here indeed is illumination. Man was made that he might be nothing less than the eikon (1504) of God, for the word in the Genesis story is the same. That is what man was meant to be, but sin came in and man never achieved his destiny. By using this word of Jesus, Paul in effect says, "Look at this Jesus. He shows you not only what God is; he also shows you what man was meant to be. Here is manhood as God designed it. Jesus is the perfect manifestation of God and the perfect manifestation of man." There is in Jesus Christ the revelation of godhead and the revelation of manhood.

(d) But we come at last to something much simpler than any of these things. And there is no doubt that many of the simpler of Paul's readers would think of this. Even if they knew nothing of the Wisdom Literature and nothing of Philo and nothing of the Genesis story they would know this.

Eikon (1504)--sometimes in its diminutive form eikonion--was the word which was used for a portrait in Greek. There is a papyrus letter from a soldier lad called Apion to his father Epimachus. Near the end he writes: "I send you a little portrait (eikonion) of myself painted by Euctemon." It is the nearest equivalent in ancient Greek to our word photograph. But this word had still another use. When a legal document was drawn up, such as a receipt or an IOU, it always included a description of the chief characteristics and distinguishing marks of the contracting parties, so that there could be no mistake. The Greek word for such a description is eikon (1504). The eikon (1504), therefore, was a kind of brief summary of the personal characteristics and distinguishing marks of the contracting parties. So, then, to the very simplest Paul is saying, "You know how if you enter into a legal agreement, there is included an eikon (1504), a description by which you may be recognized. Jesus is the portrait of God. In him you see the personal characteristics and the distinguishing marks of God. If you want to see what God is like, look at Jesus."

(ii) The other word Paul uses is in Col 1:19. He says that Jesus is the pleroma (4138) of God. Pleroma (4138) means fullness, completeness. This is the word which is needed to complete the picture. Jesus is not simply a sketch of God or a summary and more than a lifeless portrait of him. In him there is nothing left out; he is the full revelation of God, and nothing more is necessary.

Barclay: Col 1:15-23 - "(3) WHAT JESUS CHRIST IS TO CREATION"

We will remember that according to the Gnostics the work of creation was carried out by an inferior god, ignorant of and hostile to the true God. It is Paul's teaching that God's agent in creation is the Son and in this passage he has four things to say of the Son in regard to creation.

(i) He is the firstborn of all creation (Col 1:15). We must be very careful to attach the right meaning to this phrase. As it stands in English it might well mean the Son was the first person to be created, but in Hebrew and Greek thought the word firstborn (prototokos, 4416) has only very indirectly a time significance. There are two things to note. Firstborn is very commonly a title of honour. Israel, for instance, as a nation is the firstborn son of God (Exo 4:22). The meaning is that the nation of Israel is the most favoured child of God. Second, we must note that firstborn is a title of the Messiah. In Psa 89:27, as the Jews themselves interpreted it, the promise regarding the Messiah is "I will make him my firstborn, higher than the kings of the earth." Clearly firstborn is not used in a time sense at all, but in the sense of special honour. So when Paul says of the Son that he is the firstborn of all creation, he means that the highest honour which creation holds belongs to him. If we wish to keep the time sense and the honour sense combined, we may translate the phrase: "He was begotten before all creation."

(ii) It was by the Son that all things were created (Col 1:16). This is true of things in heaven and things in earth, of things seen and unseen. The Jews themselves, and even more the Gnostics, had a highly-developed system of angels. With the Gnostics that was only to be expected with their long series of intermediaries between man and God. Thrones, lordships, powers and authorities were different grades of angels having their places in different spheres of the seven heavens. Paul dismisses them all with complete indifference. He is in effect saying to the Gnostics, "You give a great place in your thinking to angels. You rate Jesus Christ merely as one of them. So far from that, he created them." Paul lays it down that the agent of God in creation is no inferior, ignorant and hostile secondary god, but the Son himself.

(iii) It was for the Son that all things were created (Col 1:17). The Son is not only the agent of creation, he is also the goat of creation. That is to say, creation was created to be his and that in its worship and its love he might find his honour and his joy.

(iv) Paul uses the strange phrase: "In him all things hold together." This means that not only is the Son the agent of creation in the beginning and the goat of creation in the end, but between the beginning and the end, during time as we know it, it is he who holds the world together. That is to say, all the laws by which this world is order and not chaos are an expression of the mind of the Son. The law of gravity and the rest, the laws by which the universe hangs together, are not only scientific laws but also divine.

So, then, the Son is the beginning of creation, and the end of creation, and the power who holds creation together, the Creator, the Sustainer, and the Final Goal of the world.

Barclay: Col 1:15-23 - "(4) WHAT JESUS CHRIST IS TO THE CHURCH"

Paul sets out in verse 18 what Jesus Christ is to the Church; and he distinguishes four great facts in that relationship.

(i) He is the head of the body, that is, of the Church. The Church is the body of Christ, that is, the organism through which he acts and which shares all his experiences. But, humanly speaking, the body is the servant of the head and is powerless without it. So Jesus Christ is the guiding spirit of the Church; it is at his bidding that the Church must live and move. Without him the Church cannot think the truth, cannot act correctly, cannot decide its direction. There are two things combined here. There is the idea of privilege. It is the privilege of the Church to be the instrument through which Christ works. There is the idea of warning. If a man neglects or abuses his body, he can make it unfit to be the servant of the great purposes of his mind; so by indisciplined and careless living the Church can unfit herself to be the instrument of Christ, who is her head.

(ii) He is the beginning of the Church. The Greek word for beginning is arche (746), which means beginning in a double sense. It means not only first in the sense of time, as, for instance, A is the beginning of the alphabet and I is the beginning of the series of numbers. It means first in the sense of the source from which something carne, the moving power which set something in operation. We will see more clearly what Paul is getting at, if we remember what he has just said. The world is the creation of Christ; and the Church is the new creation of Christ.

She is his new creation

By water and the word.

Christ is the, source of the Church's life and being and the director of her continued activity.

(iii) He is the firstborn from among the dead. Here Paul comes back to the event which was at the centre of all the thinking and belief and experience of the Early Church--the Resurrection. Christ is not merely someone who lived and died and of whom we read and learn. He is someone who, because of his Resurrection, is alive for evermore and whom we meet and experience, not a dead hero nor a past founder, but a living presence.

(iv) The result of all this is that he has the supremacy in all things. The Resurrection of Jesus Christ is his title to supreme lordship. By his Resurrection he has shown that he has conquered every opposing power and that there is nothing in life or in death which can bind him.

So there are four great facts about Jesus Christ in his relationship to the Church, which now we can put in order. He is the living Lord; he is the source and origin of the Church; he is the constant director of the Church; and he is the Lord of all, by virtue of his victory over death.

Barclay: Col 1:15-23 - "(5) WHAT JESUS CHRIST IS TO ALL THINGS"

In Col 1:19-20Paul sets down certain great truths about the work of Christ for the whole universe.

(i) The object of his coming was reconciliation. He came to heal the breach and bridge the chasm between God and man. We must note one thing quite clearly and always retain it in our memories. The initiative in reconciliation was with God. The New Testament never talks of God being reconciled to men, but always of men being reconciled to God. God's attitude to men was love, and it was never anything else. Sometimes a theology is preached which implies that something that Jesus did changed God's attitude from wrath into love. There is no justification in the New Testament for any such view. It was God who began the whole process of salvation. It was because God so loved the world that he sent his Son. His one object in sending his Son into this world was to woo men back to himself and, as Paul puts it, to reconcile all things to himself.

(ii) The medium of reconciliation was the blood of the Cross. The dynamic of reconciliation was the death of Jesus Christ. What does Paul mean? He means exactly what he said in Rom 8:32: "He who did not spare his own Son, but gave him up for us all, will he not also give us all things with him?" In the death of Jesus, God is saying to us, "I love you like that. I love you enough to see my Son suffer and die for you." The Cross is the proof that there is no length to which the love of God will refuse to go in order to win men's hearts; and a love like that demands an answering love. If the Cross will not waken love in men's hearts, nothing will.

(iii) We must note that Paul says that in Christ God was reconciling all things to himself. The Greek is a neuter (panta, 3956). The point is that the reconciliation of God extends not only to all persons but to all creation, animate and inanimate. The vision of Paul was a universe in which not only the people but the very things were redeemed. This is an amazing thought. There is no doubt that Paul was thinking of the Gnostics. We will remember that they, regarding matter as essentially and incurably evil, therefore regarded the world as evil. But, as Paul sees it, the world is not evil. It is God's world and shares in the universal reconciliation.

There is a lesson and a warning here. Too often in Christianity there has been suspicion of the world. "Earth is a desert drear." We remember the story of the Puritan. Someone said to him, as they walked along the road, "That's a lovely flower". And the Puritan answered, "I have learned to call nothing lovely in this lost and sinful world." So far from being Christian, that attitude is in fact heresy. It was the very attitude of the Gnostic heretics who threatened to destroy the faith. This is God's world and it is a redeemed world, for in some amazing way God in Christ was reconciling the whole universe of men and living creatures and even inanimate things to himself.

(iv) The passage ends with a curious little phrase. Paul says that this reconciliation extended not only to things on earth but also to things in heaven. How was it that any reconciliation was necessary for heavenly things? This has exercised the ingenuity of many commentators; let us look at some of the explanations.

(a) It has been suggested that even the heavenly places and the angels there were under sin and needed to be reconciled to God. In Job we read: "His angels he charges with error" (Job 4:18). "The heavens are not clean in his sight" (Job 15:15). So it is suggested that even the angelic beings needed the reconciliation of the Cross.

(b) Origen, the great universalist, thought that the phrase referred to the devil and his angels and he believed that in the end even they would be reconciled to God through the work of Jesus Christ.

© It has been suggested that when Paul said that the reconciling work of Christ extended to all things in earth and in heaven, he did not mean anything definite but was simply using a magnificent and sonorous phrase in which the complete adequacy of the reconciling work of Christ was set out.

(d) The most interesting suggestion was made by Theodoret and followed by Erasmus. It was that the point is not that the heavenly angels were reconciled to God, but that they were reconciled to men. The suggestion is that the angels were angry with men for what they had done to God and wished to destroy them; and the work of Christ took away their wrath when they saw how much God still loved men.

However these things may be, this much is certain, God's aim was to reconcile men to himself in Jesus Christ, the medium by which he did so was the death of Christ which proved that there were no limits to his love, and that reconciliation extends to all the universe, earth and heaven alike.

Barclay: Col 1:15-23 - "(6) THE AIM AND OBLIGATION OF RECONCILIATION"

In Col 1:21-23are set out the aim and the obligation of reconciliation.

(i) The aim of reconciliation is holiness. Christ carried out his sacrificial work of reconciliation in order to present us to God consecrated and irreproachable. It is easy to twist the idea of the love of God and to say, "Well, if God loves me like this and wishes nothing but reconciliation, sin does not matter. I can do what I like and God will still love me." The reverse is true. The fact that a man is loved does not give him carte blanche to do as he likes; it lays upon him the greatest obligation in the world, the obligation of being worthy of that love. In one sense the love of God makes things easy, for it takes away our fear of him and assures us that we are no longer criminals at the bar of judgment, certain of nothing but condemnation. But in another sense it makes things agonizingly and almost impossibly difficult, for it lays upon us this ultimate obligation of seeking to be worthy of that love.

(ii) Reconciliation has another kind of obligation, that of standing fast in the faith and never abandoning the hope of the gospel. Reconciliation demands that through sunshine and through shadow we should never lose confidence in the love of God. Out of the wonder of reconciliation are born the strength of unshakable loyalty and the radiance of unconquerable hope.

Barclay: Col 1:24-29 - "THE PRIVILEGE AND THE TASK"

Paul begins this passage with a daring thought. He thinks of the sufferings through which he is passing as completing the sufferings of Jesus Christ himself. Jesus died to save his Church; but the Church must be upbuilt and extended; it must be kept strong and pure and true; therefore, anyone who serves the Church by widening her borders, establishing her faith, saving her from errors, is doing the work of Christ. And if such service involves suffering and sacrifice, that affliction is filling up and sharing the very suffering of Christ. To suffer in the service of Christ is not a penalty but a privilege, for it is sharing in his work.

Paul sets out the very essence of the task which has been given him by God. That task was to bring to men a new discovery, a secret kept throughout the ages and the generations and now revealed. This was that the glorious hope of the gospel was not only for the Jews but for all men everywhere. Paul's great contribution to the Christian faith was that he took Christ to the Gentiles and destroyed for ever the idea that God's love and mercy were the property of any one people or any one nation. That is why Paul is in a special sense our saint and our apostle. Had it not been for him Christianity might have become nothing wider than a new Judaism, and we and all other Gentiles might never have received it.

So Paul sets down his great aim. It is to warn every man, and to teach every man, and to present every man complete in Christ.

The Jew would never have agreed that God had any use for every man; he would have refused to accept that he was the God of the Gentiles. This idea would have seemed incredible and even blasphemous. The Gnostic would never have agreed that every man could be warned and taught and presented complete to God. He believed that the knowledge necessary for salvation was so involved and difficult that it must be the possession of the spiritual aristocracy and the chosen few. E. J. Goodspeed quotes a passage from Walter Lipman's Preface to Morals: "As yet no teacher has ever appeared who was wise enough to know how to teach his wisdom to all mankind. In fact, the great teachers have attempted nothing so utopian. They were quite well aware how difficult for most men is wisdom, and they have confessed frankly that the perfect life was for the select few. It is arguable, in fact, that the very idea of teaching the highest wisdom to all men is the recent notion of a humanitarian and romantically democratic age, and that it is quite foreign to the thought of all great teachers." It has always been the case that men have openly or tacitly agreed that wisdom is not for every one.

The fact is that the only thing in this world which is for every man is Christ. It is not every man who can be a thinker. There are gifts which are not granted to every man. Not every man can master every craft, or even every game. There are those who are colour-blind and to whom the loveliness of art means nothing. There are those who are tone-deaf and for whom the glory of music does not exist. Not every man can be a writer or a student or a preacher or a singer. Even human love at its highest is not granted to all men. There are gifts a man will never possess; there are privileges a man will never enjoy; there are heights of this world's attainment which a man will never scale; but to every man there is open the good news of the gospel, the love of God in Christ Jesus and the trans-forming power which can bring holiness into life.

Constable: Col 1:1-2

A. Salutation 1:1-2

Paul began his letter with this salutation to introduce himself to his readers and to wish God's blessing on them.

1:1 Paul cited his apostolic calling and office to lend authority to what follows. "Paul" was the name the apostle used of himself in the Hellenistic-Roman world in place of his Jewish name, "Saul."

"Jews in the Greek-speaking areas took names which closely approximated to the sound of their Hebrew and Aramaic names, e.g. Silas:Silvanus; Jesus:Jason . . ."¹⁰

Timothy was not an official apostle but simply a Christian brother. He was with Paul when the apostle wrote this letter, though he was not a co-author (cf. 1:23-25, 29; 4:18, et al.).¹¹ Paul linked Timothy with himself in the introductions to 2 Corinthians, Philippians, 1 and 2 Thessalonians, and Philemon. He also mentioned Timothy in Romans, 1 Corinthians, and 1 and 2 Timothy. The author of the Epistle to the Hebrews also mentioned Timothy.

1:2 The Colossian believers were "saints" (Gr. hagios, those set apart to God) in their position and "faithful brethren" (Gr. pistis adelphois) in their practice. They lived in Colosse, a city located beside the Lycus River in the Lycus Valley in the geographical district called Phrygia. This district lay in the Roman province of Asia in western Asia Minor (modern Turkey). Colosse was about 100 miles east of Ephesus, 11 miles east of Laodicea, and 13 miles southeast of Hierapolis.

The "grace" (Gr. charis) of God is His unmerited favor and supernatural enablement. This word is very prominent in the New Testament occurring about 155 times, mostly in Paul's writings. God's "peace" is the inner confidence He gives.

"In general, the New Testament letters begin like the secular letters of the time. The formula used frequently was A to B, greetings' (cf. Acts 23:26; 15:23-29). There are, however, some significant differences. In the first place, the Christian salutations direct the readers' thought immediately to the work of God in behalf of men (cf. Col. 1:1-2). In the second place, the salutations frequently prepare for the letter by allusion to its major themes (cf. Rom. 1:1; 1 Cor. 1:2)."¹²

Constable: Col 1:3-8

B. Thanksgiving 1:3-8

Paul gave thanks to God for his readers frequently. He told them so to enable them to appreciate the fact that he knew of their situation and rejoiced in their good testimony.

1:3-4 Whenever Paul and Timothy prayed for the Colossians they gave thanks to God for them.¹³

"Paul could have meant that every time he prayed he remembered his various churches. Perhaps he maintained the Jewish practice of prayer three times a day (cf. Dan. 6:11; Acts 3:1; Didache 8:3), or perhaps he used the long hours of travel and of work in stitching to hold his churches before God (see also on 1:9 and 4:2)."¹⁴

Specifically Paul and Timothy rejoiced over the continuing demonstration of their trust in Christ as contrasted with their initial acceptance of Him as their Savior.¹⁵ Furthermore the Colossians manifested self-sacrificing love for other Christians.

1:5-6 Third, Paul gave thanks for the hope of blessings ahead that his readers possessed but had not yet experienced. They demonstrated their hope in their living by presently manifesting faith (v. 4) and love (v. 8). The Colossians had heard of this hope when they had heard the gospel preached to them. Paul reminded his readers that the gospel had not come to them exclusively but was spreading through the whole world. Paul may have intended this reference to contrast the gospel with the exclusive message the false teachers in Colosse were trying to get the Christians to adopt. Paul further glorified the gospel message by referring to its dynamic power to change lives and to its uniquely gracious content (v. 6).

1:7-8 Epaphras had evangelized the Colossians.¹⁶ Since then he had come to Rome and was now ministering to the apostle during his first Roman imprisonment (v. 7; cf. 4:12). It appears that Epaphras' bondage was in God's will, not in jail, with Paul (cf. Phile. 23). He had given Paul a good report of the Colossian Christians even though false teachers were trying to make inroads into the church. Paul mentioned him here to pass along some good word about their father in the faith and to associate Epaphras with himself. He probably did this so his readers would realize that the founder of their church shared the views Paul presented in this letter. This would have made them more persuasive to the Colossians.

The Holy Spirit had created love for Paul in the Colossians.¹⁷

"As in the other Pauline letters, the themes and language of the thanksgiving are echoed in the rest of the letter . . ."¹⁸

Constable: Col 1:9-14

C. Prayer 1:9-14

Paul told his readers that he prayed for their full perception and deepest understanding of God's will for them and for all believers. He did this so they would be able to glorify God in their conduct. He told them this to remind them that their understanding must come through the working of God's Spirit in them and that correct understanding is foundational to correct behavior.

1:9 In view of the Colossians' trust in Christ, Paul and his companions had been praying consistently for them. They had prayed both thanksgivings and petitions since they had heard of the Colossians' reception of the Word and their consequent love, which the Holy Spirit produced in them. Specifically they asked that God would give them full and exact knowledge of all His desires for them. The Greek word translated "knowledge" is epignosis. This word can mean either full knowledge or more precise knowledge.¹⁹ Probably Paul prayed for greater knowledge in both respects. This word always describes moral and religious knowledge in the New Testament. Especially it refers to full and comprehensive knowledge of God's will that rests on the knowledge of God and of Christ.²⁰ Gnosis ("knowledge") was a favorite term of the gnostic philosophers, and Paul undoubtedly had them in mind when he prayed for epignosis for his readers.

The "will" (thelematos) of God is what God has revealed in His Word to be correct regarding both belief (faith) and behavior (works, morality; cf. 4:12; Acts 22:14; Rom. 12:2). In the broadest sense, the will of God is the whole purpose of God revealed in Christ.²¹

"For a theist who believes that God's active purpose determines the ordering of the world, lies behind events on earth, and shapes their consequences, one of the most desirable objectives must be to know God's will."²²

This knowledge included wisdom (the broadest term covering the whole range of mental faculties) and understanding (how to apply wisdom in specific cases).

"Wisdom' and understanding' probably should not be treated separately but should be looked on as expressing a single thought, something like practical wisdom or clear discernment."²³

This knowledge would come to them only by the illumination of the Holy Spirit ("spiritual wisdom"). The false teachers in Colosse were evidently promoting what they called a deeper knowledge attainable only by the privileged few.

"The false teachers promised the Colossian believers that they would be in the know' if they accepted the new doctrines. Words like knowledge, wisdom, and spiritual understanding were a part of their religious vocabulary; so Paul used these words in his prayer."²⁴

"The true antidote to heresy is always a deeper and richer knowledge of the truth concerning Jesus Christ."²⁵

1:10-12a The goal of understanding God's will fully was that the Colossians would be able to live one day at a time in a manner that would glorify and please their Lord.²⁶ "Please" (Gr. aresko) refers to an attitude that anticipates every wish.

"In my pastoral ministry, I have met people who have become intoxicated with studying the deeper truths of the Bible.' Usually they have been given a book or introduced to some teacher's tapes. Before long, they get so smart they become dumb! The deeper truths' they discover only detour them from practical Christian living. Instead of getting burning hearts of devotion to Christ (Luke 24:32), they get big heads and start creating problems in their homes and churches. All Bible truths are practical, not theoretical. If we are growing in knowledge, we should also be growing in grace (2 Peter 3:18)."²⁷

Four characteristics (each a present participle) mark this worthy walk (an aorist infinitive in the Greek text, vv. 10-12). First, it includes continuously bearing fruit in character and conduct in every type of good work (cf. Gal. 5:22-23). Second, it includes growing. Paul's idea was that the Christian can continue to grow in his knowledge of God's will revealed in Scripture. As he does so, he not only bears fruit but grows in his ability to bear fruit, as a fruit tree does.

"What rain and sunshine are to the nurture of plants, the knowledge of God is to the growth and maturing of the spiritual life."²⁸

Third, it includes gaining strength manifested in steadfastness (endurance under trial, "the capacity to see things through"²⁹), patience (longsuffering restraint), and joy (cf. Phil. 4:13; 2 Tim. 2:1). Fourth, it includes expressing gratitude to God consistently.

"There is s kind of patience that endures but does not enjoy.' Paul prayed that the Colossian Christians might experience joyful patience and longsuffering."³⁰

Three causes for thankful gratitude follow in verses 12b-13.

1:12b-13 God qualifies the believer by His grace. He makes us heirs of an inheritance (cf. 1 Pet. 1:4).³¹ The qualification to receive an inheritance took place at conversion, though actual possession of the inheritance is future. Second, He delivers us from Satan's domain (v. 13a). This, too, took place at conversion but will become more evident in the future. Third, He transferred us to Christ's kingdom (v. 13b). The verb translated "transferred" (metestesen) described the relocation of large groups of people such as captured armies or colonists from one country to another.³² This kingdom is probably a reference to Christ's millennial kingdom rather than to the general sphere of God's rule.³³ Paul pictured it here (vv. 12-13) as a kingdom of light as opposed to Satan's domain of darkness.³⁴ The apostle probably used these figures because the false teachers in Colosse seem to have been promoting a form of Gnosticism that became very influential in the second century. Gnosticism made much of the light-darkness contrast in its philosophic system.³⁵

1:14 Perhaps Paul explained redemption because the false teachers were redefining that term too. Redemption is a benefit of union with Christ (v. 13b). "Emancipation" expresses this aspect of Christ's work for us.

"The real redemption [apolutrosis, lit. ransoming away] needed by men is not a redemption from fate by gnostic aeons; it is a redemption from sin by a Divine-human Mediator."³⁶

"Redemption and forgiveness are not exactly parallel or identical concepts, but by putting the two terms in apposition to each other, the apostle teaches that the central feature of redemption is the forgiveness of sins."³⁷

This pericope contains a beautiful picture of Christian growth that is God's will for every believer. Paul alluded to the same concept later (2:7). The Christian grows more as a fruit tree than as a stalk of wheat. We do not just bear fruit and then die. We continue to grow in our ability to bear fruit as we increase in the knowledge of God. Each passing year should see both growth in the Christian's spiritual life and an increase in his or her fruitfulness.

Constable: Col 1:15-29

II. EXPLANATION OF THE PERSON AND WORK OF CHRIST 1:15-29

Paul next proceeded to reiterate the "full knowledge" about Jesus Christ, which the false teachers in Colosse were attacking. He did so to give his readers fuller knowledge of God's will so they would reject the false teaching of those who were demeaning Christ.

"The doctrine of Christ was the principal truth threatened by the false teaching at Colossae, and this is the doctrine Paul presents to his readers before dealing specifically with the false teaching."³⁸

Constable: Col 1:15-20

A. The preeminent person of Christ 1:15-20

In this section Paul revealed in what senses Christ is preeminent. One writer observed that this passage "represents a loftier conception of Christ's person than is found anywhere else in the writings of Paul."³⁹ Paul described Jesus Christ in three relationships: to deity, to creation, and to the church.⁴⁰

Constable: Col 1:15

1. In relation to God the Father 1:15a

The concept of "image" involves three things: likeness (Christ is the exact likeness of God, a mirror image [cf. Heb. 1:3]), representation (Christ represents God to us), and manifestation (Christ makes God known to us [cf. John 1:18]).⁴¹ While God made man in the image of God (Gen. 1:27), Christ is the image of God (cf. John 1:18; 14:8-9; 2 Cor. 4:4).

The Greek word translated "image" (eikon), ". . . does not imply a weakening or a feeble copy of something. It implies the illumination of its inner core and essence."⁴²

"To call Christ the image of God is to say that in Him the being and nature of God have been perfectly manifested--that in Him the invisible has become visible."⁴³

Constable: Col 1:15-17

2. In relation to all creation 1:15b-17

"First-born" (Gr. prototokos) may denote either priority in time or supremacy in rank (cf. v. 18; Exod. 4:22; Ps. 89:27; Rom. 8:29; Heb. 1:6; Rev. 1:15). It may also denote both of these qualities. Both seem to be in view here. Christ was before all creation in time, and He is over all creation in authority. In view of the context (vv. 16-20), the major emphasis seems to be on His sovereignty, however.⁴⁴ What "first-born" does not mean is that Christ was the first created being, which Jehovah's Witnesses teach. This is clear because verses 16-18 state that Christ existed before all things and is the Creator Himself. Other passages also affirm His responsibility for creation (cf. John 1:3; 3:16; Rom. 8:29; Heb. 1:6; 11:28; 12:23).⁴⁵

Christ is the originator of creation ("in Him," v. 16a). All things--in every place, of every sort, and of every rank--originated with Him. God mediated the life of the entire universe through His Son (cf. John 1:3, 10). He is the architect of creation. Paul listed various ranks of angelic beings, namely invisible rulers and authorities. He may have been using the terminology of the false teachers who taught many gradations within the angelic sphere,⁴⁶ or these gradations really do exist. In Gnosticism, and in its primitive development in Colosse, angels received veneration depending on their supposed rank. Probably ranks of heavenly powers are in view here (v. 16).⁴⁷ Thus Paul claimed that Christ is superior to all angelic beings (cf. Heb. 1:1-14).

"If it is asked whether the spiritual forces which Christ vanquished on the Cross are to be regarded as personal or impersonal, the answer is probably both.' Whatever forces there are, of either kind, that hold human souls in bondage, Christ has shown Himself to be their Master, and those who are united to Him by faith need have no fear of them."⁴⁸

Christ is the agent of creation ("through Him," v. 16b). He accomplished creation (cf. John 1:3; Heb. 1:2). He is the builder of the creation.

Christ is the goal of creation ("for Him," v. 16b). History is moving toward a goal when the whole created universe will glorify Christ (cf. 1 Cor. 15:25; Phil. 2:10-11; Rev. 19:16).⁴⁹

"Several steps are involved in the construction of a substantial building. First, an architect is obtained to design the building and prepare plans and specifications in accordance with the expressed desires of the owner. Then the plans are submitted for bids by builders or contractors, and a builder secured. After the completion of the edifice, it is occupied by the owner and devoted to its intended use. Our Lord is not only the builder of the universe; He is also its architect and owner. All things have been created in Him (the eternal plans for the creation abide in Him), by Him (He acted as builder), and for Him (the creation belongs to Him and is to reflect His glory)."⁵⁰

"For centuries, the Greek philosophers had taught that everything needed a primary cause, an instrumental cause, and a final cause. The primary cause is the plan, the instrumental cause the power, and the final cause the purpose. When it comes to Creation, Jesus Christ is the primary cause (He planned it), the instrumental cause (He produced it), and the final cause (He did it for His own pleasure)."⁵¹

Paul used the verb "created" twice in verse 16. In the first instance it is in the Greek aorist tense and refers to creation as an act. In the second it is in the Greek perfect tense picturing ". . . the universe as still remaining the monument and proof of His creative might."⁵²

Christ is the antecedent of creation ("before all things," v. 17a). This revelation clearly separates Christ from every created entity. "He" has the force of "He and no other" in the Greek text. The word is an intensive pronoun. He is before all temporally (preexistent) and authoritatively (sovereign).⁵³ This assertion, combined with the earlier one that He is the first-born of all creation (v. 15b), proves that Christ is no creature. If He were, He would have had to create Himself. To do that He would have had to exist before He existed, which is absurd and impossible.

"The phrase before all things' sums up the essence of His designation as Firstborn before all creation' and excludes any possibility of interpreting that designation to mean that He Himself is part of the created order (albeit the first and chief part)."⁵⁴

Christ is the sustainer of creation ("hold together," v. 17b). Christ is the Person who preserves and maintains the existence of what He has created.

"He is the principle of cohesion in the universe. He impresses upon creation that unity and solidarity which makes it a cosmos instead of a chaos."⁵⁵

"So the thought passes from creation to preservation."⁵⁶

Verse 17 summs up the thought of verses 15-16 and completes the statement of Christ's relation to creation.

Constable: Col 1:18-20

3. In relation to the church 1:18-20

So far everything Paul had written about Christ other New Testament writers also revealed, but what follows in verse 18 is uniquely Pauline.

In 1 Corinthians 12:12-31 and Romans 12:4-8 Paul used the human body to illustrate the unity and diversity present in the church. Here he used it to illustrate the sovereignty of Christ over Christians (cf. Eph. 4:11-13). Our Lord supplies authority and direction for His body.⁵⁷

1:18 The term "head" (Gr. kephale) here does not point to Christ as the ruler of the church but to His being the beginning and the principle in creation and redemption.⁵⁸

"In St. Paul's day, according to popular psychology, both Greek and Hebrew, a man reasoned and purposed, not with his head,' but in his heart' . . ."⁵⁹

He is sovereign because He is the first-born from the dead. Christ is the "beginning" of the church in that He is its power and source of spiritual life. He became this at His resurrection when He became the first-born from the dead in time. Christ was the first Person to rise from the dead with a glorified body never to die again. He broke death's hold on humanity (1 Cor. 15:20, 23). Thus Christ became preeminent also in the new creation, the church, as well as in the old creation (vv. 16-17).

"Paul did not say that Jesus was the first person to be raised from the dead, for He was not. But He is the most important of all who have been raised from the dead; for without His resurrection, there could be no resurrection for others (1 Cor. 15:20ff.)."⁶⁰

"Prototokos ["first-born"], used in both parts of the passage (vv. 15, 18) unites His supremacy in the two realms, creation and salvation (cf. Acts 26:23)."⁶¹

1:19 The reason for His preeminence in the new creation is the Son's work of reconciliation (v. 20). Verses 19-23 give the reason Paul could say what he just did about Christ's supremacy.

Later in Gnostic literature "fullness" (Gr. pleroma) referred to the entire series of angelic emanations that supposedly mediated between God and humankind.⁶² Here Paul used this word of the totality of Christ's saving grace and power (cf. Acts 5:31, 17:31). His point was that all divine power resides in Christ as a result of His resurrection (v. 18) and there are no other mediating agents (cf. 2:9; Eph. 1:23; 3:19; 4:13; 1 Tim. 2:5).

". . . the importance of the language is to indicate that the completeness of God's self-revelation was focused in Christ, that the wholeness of God's interaction with the universe is summed up in Christ."⁶³

The word translated "dwell" (katoikesai) means to dwell permanently. This contradicts the idea that Christ possessed divine power only temporarily, which Christian Science teaches. In short, "fullness" here probably refers to Christ's official power given Him following His resurrection rather than to His essential power that was always His by virtue of His deity.

1:20 God's ultimate purpose in all of this was to reconcile all things to Himself. The Cross made reconciliation possible. Now it is up to people to accept God's provision and "be reconciled" to God by faith in Christ (2 Cor. 5:20).

"The implication is that the purpose, means, and manner of (final) reconciliation have already been expressed by God, not that the reconciliation is already complete."⁶⁴

". . . Paul never looks at reconciliation as mutual concession after mutual hostility. Reconciliation is manward, not Godward, in its direction. It is God's reconciling of man unto himself' (v. 20). God never has had need to be reconciled to man; He has always loved man. It is easy to see the importance of holding right views here, since our attitude to Christ's work and our very idea of God are affected."⁶⁵

"All things" would include the angelic world and the rest of creation besides humanity. Christ's death has dealt with the defilement sin caused as well as with its guilt.

In what sense did Christ reconcile all things in heaven to Himself, including Satan and his angels? He did not do so in the ordinary sense of bringing them into salvation but in the wider sense of bringing them into subjection to His will. Christ's death has pacified Satan and his angels. They now have to submit to Him (cf. 2:15) even as He created them.⁶⁶

This passage (1:15-20) contains one of the greatest Christologies in the Bible.⁶⁷ Scholars have often referred to verses 15-18 as "The Great Christology"⁶⁸ and to verses 15-20 as "The Christ Hymn."⁶⁹

"The Christ-hymn of Colossians 1:15-20 is a powerful statement about the Person and work of Jesus Christ. Christ's supremacy is seen at every turn. The first portion focuses on His preeminent role in creation, while the second emphasizes His work as Redeemer. To any Christian, in Colosse then or elsewhere today, who may have been or is confused about Christ's role in the world, these six verses testify to Christ's absolute authority, which is not to be shared with any person, angel, or demon."⁷⁰

Constable: Col 1:21-29

B. The reconciling work of Christ 1:21-29

Paul continued his exposition of Christ's superiority with emphasis on His reconciling work. He did this to ground his readers further in the full truth of God's revelation so the false teachers among them would not lead them astray.

Constable: Col 1:21-23

1. As experienced by the Colossians 1:21-23

The apostle moved on next to the application of Christ's reconciliation.

1:21-22 The church at Colosse was predominantly a Gentile congregation as is evident from Paul's description of his readers' preconversion condition. Paul's reference to Christ's "fleshly body" may have helped him distinguish it from His spiritual body, the church (v. 18). He may also have mentioned it to contradict the false idea that Christ did not have a genuine physical body.⁷¹ One of the heresies of the early church was Docetism. Docetists taught that Jesus only appeared to have a physical body. They based this view on the incorrect notion that physical flesh is inherently evil.

". . . such an emphasis would have been a bulwark against any Gnostic tendencies that attempted to question the reality of Christ's death: the firstborn of all creation attained his status as firstborn from the dead by experiencing the full reality of physical death."⁷²

"Holy" means set apart from sin. "Blameless" means without blemish or defect. "Beyond reproach" means totally without occasion for criticism. Paul was not speaking about the Christian's personal conduct but about his or her position in Christ.

1:23 "If" introduces a condition the writer assumed was true to reality for the sake of his argument (a first class condition in Greek). We could translate it, "Since." Paul assumed his readers would do what he described because perseverance is normal for genuine believers (cf. 2 Cor. 5:17; Phil. 1:6; 1 John 2:19). However perseverance in the faith is not inevitable. Apostasy is a real possibility to which he alluded here (cf. 1 Tim. 4:1-2; et al.). It is necessary to abide in the faith to obtain a good report from the Lord at the judgment seat of Christ. This was Paul's concern for his readers here.⁷³

Paul was thinking of his readers as a building "firmly established" on the foundation of the apostles and prophets (Eph. 2:20). He saw them steadfastly rigid, not blown off their base by the winds of false doctrine (cf. Eph. 4:14). Since earthquakes were not uncommon in the Lycus Valley, Paul's statement may have reminded the Colossians of their security in another sense.⁷⁴

". . . the addressees are to remain as firmly seated on the gospel as a god in his temple or a skillful rider on a spirited horse."⁷⁵

The gospel had had wide circulation. "In all creation under heaven" must be hyperbole meaning it had gone everywhere in a general sense. Paul was contrasting the wide appeal and proclamation of the gospel with the exclusive appeal and comparatively limited circulation of the false teachers' message. "Minister" is servant (Gr. diakonos).

Constable: Col 1:24-29

2. As ministered by Paul 1:24-29

Paul had received a unique function to fulfill in the body of Christ. He ministered the gospel of reconciliation to unevangelized Gentiles primarily (v. 25). He explained his ministry to his readers so they would appreciate the reconciling work of God more deeply and to stimulate them to press on to maturity.

Constable: Col 1:24

Paul's sufferings 1:24

This verse is ". . . probably the most controversial in the letter."⁷⁶

It might have seemed ironical that Paul was in prison, in view of what he had just said about the success of the gospel. Therefore he quickly explained that his afflictions were part of God's plan, and he rejoiced in them. Paul could rejoice because he knew his imprisonment would benefit his readers through his ministry to them in this letter if in no other way. Furthermore he regarded his sufferings as what any servant of Christ could expect in view of the world's treatment of his Master.

". . . the word thlipseon (AV [NASB and NIV], afflictions') is never used in the New Testament of the atoning sufferings of Christ. We, therefore, must reject any conception of a treasury of merit, such as Roman Catholics allow, composed of Christ's sufferings plus the sufferings of the saints and dispensed as indulgences.

"If we also dismiss the interpretations which understand Paul to be referring to sufferings demanded by Christ or suffered for His sake (the natural sense of the genative is opposed to this), we are still left with several alternatives."⁷⁷

One view is that the phrase "Christ's afflictions" refers to the quota of sufferings the church must undergo corporately before the end of the age (cf. Matt. 24:6; Heb. 11:40; Rev. 6:11).⁷⁸ However this idea is foreign to the context that stresses the contribution Paul's sufferings made to the Colossian's welfare. Paul's point was not that his sufferings relieved the Colossians of their share of sufferings for Christ (cf. 1:28-29; 2:1-2).

A second view is that Paul was saying his sufferings were similar to Christ's. Both he and Christ suffered for believers, Christ on the cross and Paul presently.⁷⁹ Yet Paul wrote here of Christ's sufferings. They were His own.

A third view is that the sufferings of Christ to which Paul referred are those sacrificial works the Lord left for believers to perform.⁸⁰ As Christ suffered during His ministry, so Christians suffer during our ministries. However if this is what Paul meant, why did he speak of them as Christ's afflictions? This view, as the preceding two views, expresses a Scriptural revelation, but that revelation does not seem to be Paul's point here.

A fourth view, the one I prefer, regards the afflictions of Christ as Christ's actual sufferings now, not on the cross but in and through Paul whom He indwelt (cf 2 Cor. 11:23-28).⁸¹ When believers suffer, Christ also suffers because He indwells us (cf. Acts 9:4).

"It is no wonder, then, that Paul rejoiced in his sufferings. Seen in the light of his union with Christ, they were transfigured and made an occasion for fellowship with Him, as well as a benefit to the body, the church."⁸²

Constable: Col 1:25-27

Paul's message 1:25-27

Paul's role in the household of God (the meaning of "stewardship") was that of a servant who fully expounded God's revelation for the benefit of his Gentile readers.

"He was a servant of the church, but in the deepest sense he was a steward of God."⁸³

This revelation included a "mystery." This term refers to a truth previously unknown but now revealed by God. In the Greek world it also referred to the secret ceremonies of pagan cults that only the initiated knew. Paul's use was similar with the difference that God had now revealed this secret.

"The movement of world history is a linear progression which has also been directed by a secret purpose determined from the beginning by the one God."⁸⁴

God had hidden this new revelation from human understanding for ages past. Paul expounded it more fully in Ephesians 3:3-9 and only gave its essence here as "Christ in [among] you [Gentiles]" (cf. Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 1:13-14; 3:17).

"For Christ to be among the Gentiles involved being in those who believed. And He was and is for them the hope of glory, the pledge that they shall share in His glory to come (cf. 3:4)."⁸⁵

That God would save Gentiles was no new revelation (e.g., Isa. 49:6), but that He would dwell in them and deal with them on the same basis as He did Jews was new revelation. Those who rejected this revelation insisted that Gentiles had to become Jews before they could become Christians (cf. Acts 15:1).

"At least four defining characteristics of the church are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Co. 2:10-19; 3:4, 11). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel."⁸⁶

Progressive dispensationalists, along with non-dispensationalists (i.e., covenant theologians), interpret the mystery of Christ in us as the realization of the Old Testament promise that God would put His Spirit within believers (Ezek. 36:27; cf. 37:14).⁸⁷ Normative dispensationalists take this mystery as new revelation that Christ would indwell believers in the church.⁸⁸ The difference is not in the Spirit and Christ distinction; both positions see unity between the Spirit and Christ. The difference is the concept of the church, though both progressive and normative dispensationalists see the church as distinct from Israel. Progressives view the church as the present predicted phase of the messianic (Davidic) kingdom. Normatives see the church as distinct from the messianic (Davidic) kingdom and not predicted in the Old Testament.

"It is striking that for the third time in these opening paragraphs the theme of hope is given central place in the gospel (1:5, 23, 27 . . .). This is an appropriate note on which to wind up this brief reference to the mystery of God's purpose shaped from before the ages and generations and now moving toward its eschatological climax."⁸⁹

Constable: Col 1:28

Paul's purpose 1:28

Paul proclaimed this new revelation as a completed fact. The word katangellomen, translated "proclaim," implies its completed character.

"Counseling' (nouthetountes) and teaching' (didaskontes) describe two attendant circumstances of Paul's preaching. The former word . . . has to do with the will and emotions and connotes warning. Here it relates to non-Christians, the thought probably being that the apostle sought to awaken each of them to his need of Christ. . . . Teaching,' which probably refers to a ministry for converts, stresses the importance of instruction in proclaiming the Word. With all wisdom' seems to express the way the teaching was done."⁹⁰

Negative admonitions and positive teaching presented through wise (appropriate) methods were necessary to bring all people, not just the privileged few as in Gnosticism, to full maturity in Christ. Paul had the imminent return of Christ in view as the time when he desired to present every person mature in Christ (cf. Eph. 4:13). Paul proclaimed a Person, not a philosophy. Note that he did not just preach the gospel message but the whole counsel of God. His goal was not just to get people saved but to lead them to maturity in Christ (cf. Matt. 28:20).

"Here again there may be a gentle reminder that any of the Colossian recipients tempted to look elsewhere for a fuller' experience and wisdom need to look, and should look, no further than Christ for their completion.'"⁹¹

"Paul took time to minister to individuals; note the repetition of every man' in Colossians 1:28. If we minister to only a few believers, we are helping the whole church."⁹²

Constable: Col 1:29

Paul's power 1:29

Paul had to expend physical, mental, and spiritual energy toiling to this end. Sometimes he had to strive and contend with adversaries in the world as well as with his own flesh and the devil. Nevertheless the supernatural power of the indwelling Christ energized him.

"The root [of the Greek word translated "works," energoumenen] generally refers to supernatural power, whether God's or Satan's."⁹³

"The entire statement shows that through faith in Christ we can link our life with a source of strength that enables us to rise above our natural limitations."⁹⁴

Paul's view of his ministry was certainly a high one. He would have despaired had he not learned the sufficiency of God's grace in his life (2 Cor. 12:9).

College: Col 1:1-29

COLOSSIANS 1

SALUTATION (1:1-2)

¹ Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

² To the holy and faithful ^a brothers in Christ at Colosse:

Grace and peace to you from God our Father. ^b

^a 2 Or believing ^b 2 Some manuscripts Father and the Lord Jesus Christ

1:1 Paul, an apostle of Christ Jesus by the will of God,

The epistle opens in the usual form for letters of the day. To most Colossian Christians Paul was just a name, since he had never been there personally. In all his letters except Philippians, Philemon, and 1 and 2 Thessalonians he introduced himself as an "apostle." This was probably done for various reasons, and here it may have been to give weight to his words for a church he had never visited. The impression was enhanced by his indication of the source of his call ("of Jesus Christ by the will of God"). Such a person's words could not be taken lightly.

and Timothy our brother,

Timothy's name was joined to Paul's in 1 and 2 Thessalonians, 2 Corinthians, Philippians and Philemon. Colossians 4:18 indicates he was not a coauthor of the letter. Of all Paul's companions "in chains" (4:7-14) Timothy may have been singled out because of a special relation to Paul as a permanent coworker. We do not know what previous relations, if any, he had with the Colossian church, though we can suppose he was known to them by name. Was inclusion of his name a second-person verification of Paul's message, or was it to mark Timothy as a preacher of the true gospel? Or was there some other reason?

1:2 To the holy and faithful

The word for "holy" (a{gioi , hagioi ) or a cognate is the term of greeting in all of Paul's letters to churches except 1 and 2 Thessalonians and Galatians. It indicates that they had been chosen and set apart by God - a special people. In some contexts the term indicates a holy lifestyle, but that would be a strange meaning in greeting a church like Corinth. Thus "saints" (the noun form) is the preferred meaning, and even with "holy" as in the NIV, it is God's choice, not their conduct, which is to be understood.

"Faithful" (pistoiv , pistoi ) could mean "believers" in contrast to the outsiders who did not believe in Christ. But that meaning could be indicated simply by saying "in Christ." Therefore we prefer to see "faithful" as meaning "steadfast." Thus it would be an early encouragement to be true to Christ in the face of heresy.

brothers in Christ at Colosse:

"In Christ" or a similar expression punctuates the book at many points (1:4,14,16,17,19; 2:3,9,10,11,12,15 [in Greek]; 3:18,20 [Greek]; 4:7 and 17). It meant "as Christians" and the frequency of such references here as elsewhere indicated the all-encompassing scope of the new life.

Grace and peace to you

The greeting "grace and peace" was a Christian application of the form of secular letters (see the comments on Phil 1:2). Given the nature of Christian interrelationships, it would indicate a deep and prayerful concern for one another, rather than a perfunctory greeting. Among the blessings made possible by divine grace was "peace" (eijrhvnh , eirçnç , "well-being"). On peace see 1:15 and 3:20. The salutation thus combines Greek and Hebrew greetings in a Christian context and wishes an enhancement of blessings already received. "From God" says that they were not generated just from man, but were divinely granted. The highest power in the universe was called upon in these simple words. Grace surrounds the letter, being found again in 4:18.

from God our Father.

Normally Pauline greetings were from God and from "the Lord Jesus Christ." Though the reference to Christ is absent here, the body of the letter will present Christ to readers in an unforgettable way.

I. THANKSGIVING (1:3-8)

³ We always thank God, the Father of our Lord Jesus Christ, when we pray for you, ⁴ because we have heard of your faith in Christ Jesus and of the love you have for all the saints - ⁵ the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel ⁶ that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth. ⁷ You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our ^a behalf, ⁸ and who also told us of your love in the Spirit.

^a 7 Some manuscripts your

These verses thank God for his grace given to the Colossians as well as given all over the world. Verses 3 through 8 are one sentence in Greek, and it is at times difficult to interpret exactly. The Hellenistic letter form is followed, but it is given a distinctly Christian stamp. Following this paragraph is Paul's prayer, based upon what is described in the present verses. Paul speaks of the Colossians in verses 3-6a, then of the worldwide influence of the gospel in 6b. In the remainder of verse 6 and in verse 7 he returns to consider the Colossians. The progress of their faith was from preaching (by Epaphras, v. 7) to hope (v. 5) to love (v. 4) to Paul's prayers (vv. 8ff).

1:3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you,

Jesus is first mentioned in this verse. He is introduced as "Lord" (kuvrio" , kyrios ), and his Lordship is constantly on display throughout the epistle. It draws powerful significance from the hymn in 1:15-20. We are invited by the ways this book will describe Jesus to make comparison with the way he is presented in the first three gospels. Such a comparison helps us appreciate how God had enlarged the church's perception of the one who was "Lord and Christ."

"Thanks" to God is a conspicuous note in Colossians (cf. 1:12; 2:7; 3:15,16,17; 4:2). Here it was a plural thanksgiving, indicating Timothy, and likely others, joined Paul in prayer. Perhaps regular group prayers by those in Paul's company are implied. "Always" implies a constancy in the prayers, as well as a continuing gratitude. God was called "Father" in a scattering of Old Testament references, but fatherhood here is because of Christ, his Son, and because Christians are God's sons in a special way. In other words, God is seen differently because of Jesus.

The content of the prayer will be given in verses 9-12. See also 4:2-4,12.

1:4 because we have heard of your faith in Christ Jesus

Now the reason for the thanks is given. It was due to their faith and love response to the hope given by God. Faith, hope, and love are often grouped in Paul's writings (1 Cor 13:13; Rom 5:1-5; Gal 5:5f; 1 Thess 3:5-8) and one or more, as here, is often the reason for his thanksgiving. Reference to their love recurs in verse 8.

Two views are held of the expression "in Christ Jesus." One maintains that it was trust in Christ as the way of salvation. The other, which most commentators prefer, sees it as the sphere in which Christians lived. Thus those "in Christ Jesus" were the people who lived by faith. This makes "in Christ Jesus" parallel with "all the saints." This preferable view still leads one to ask "faith in what or whom," and the answer must have included, but was not limited to, the first view.

and of the love you have for all the saints -

Though Jesus called upon his followers to exercise universal love (Luke 6:27ff) here the special love within the believing community is noted.

1:5 the faith and love that spring from the hope that is stored up for you in heaven

"The faith and the love" of the NIV are repeated for clarity, though the expression is not in the Greek. As the NIV renders it, faith and love spring from hope. This is the most likely meaning, though some suggest it was the prayer (v. 3) that sprang from awareness of their hope. Perhaps the ultimate difference in the views is slight. Hope is referred to again in verse 23, as a sustaining foundation. Since Paul's primary concern in this letter was the heresy (2:8-23) he may have been implying that the false teaching robbed them of the hope Jesus gave them, or that it made the achieving of hope more difficult through its requirements. If they had hope as Christians, what more could the heresy offer? Of course uncertainty about the exact nature of the heresy makes this only a conjecture. Though hope has to do with the future, it also influences the present.

"Stored up in heaven" indicates the origin of hope, as well as the sureness of it. It is safe beyond man's meddling and thus assures ultimate glory (1:27; 3:4).

and that you have already heard about in the word of truth, the gospel

The hope-giving message, the "word of truth," had been basic to their calling from the beginning (v. 6a), unlike any "johnny-come-lately" philosophy (2:8). "Truth" (ajlhvqeia , alçtheia ) is found both here and in the next verse. The Hebrew sense of the word was "reliability." The Greek sense indicated the true in contrast to the false. Perhaps both ideas are implied here. Truth could be depended upon to give hope, and it dealt the death knell to false teaching (as Paul would go on to show).

1:6 that has come to you. All over the world this gospel is bearing fruit and growing,

A more appropriate verse division would include the first five words of verse 6 (four words in Greek) with verse 5. The gospel is universal, and powerfully produces fruit and grows. These qualities contrasted with the heresy, and marked the heresy for what it was - something other than the true gospel (assuming the false teaching presented itself as Christian.) It did not bear the appropriate marks.

just as it has been doing among you since the day you heard it and understood God's grace in all its truth.

Though the gospel was preached by men like Epaphras and Paul, the stress was on the power of God's message ("an internal energy," says one author), beyond the realm of human effort. This power resulted in multiplication of converts as well as in transforming lives more and more into the likeness of Christ. Paul prayed for this growth to happen in the experience of the Colossians in verse 10.

"Grace" picks up the greeting of verse 2, and "in truth" restates the language of verse 5.

1:7 You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf,

"Learned" (from manqavnw , manthanô ) is not the term Paul normally used for communication or reception of the gospel. Perhaps the term had significance in contrast to the false teaching. Epaphras is mentioned also in 4:12f and Philemon 23 (called a "fellow prisoner for Christ Jesus"). He planted the gospel in Colosse. Paul's reference to him authenticated the message he brought as "the word of truth of the gospel" - again against heresy, and also complimented him generously. The Greek term translated "fellow servant" (sundou'lo" , syndoulos ) is found elsewhere only in 4:7 (of Tychicus). If "our" behalf is read this fits Paul's endorsement of Epaphras. He did his work as Paul's emissary. However, some translators prefer "your" (NIV footnote) and the Greek would allow either reading. "Your" would fit verse 8, which indicates Epaphras was sent from Colosse to Paul with news of the church.

1:8 and who also told us of your love in the Spirit.

This verse testifies to the universality of the love Christians practiced. They had never met Paul, but loved him. This may have been partly because they knew Paul had sent Epaphras their way in the beginning. It may also imply more communication between Paul and this church than the New Testament reveals.

This verse has the only reference to the Spirit in the book (though see 2:5). It speaks to God's working within them to create a loving lifestyle.

II. PAUL'S PRAYER FOR THE COLOSSIANS (1:9-14)

⁹ For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. ¹⁰ And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, ¹¹ being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully ¹² giving thanks to the Father, who has qualified you ^a to share in the inheritance of the saints in the kingdom of light. ¹³ For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, ¹⁴ in whom we have redemption, ^b the forgiveness of sins.

^a 12 Some manuscripts us ^b 14 A few late manuscripts redemption through his blood

The prayer, beginning here, is consequent upon what has been said in verses three through eight. There is disagreement over the structure of this section. Some see the prayer as extending through verse 12, but with an exposition of 12 in the next two verses. Others have the prayer ending in verse 11, with verses 12-14 being drawn from a baptismal confession of the church. Verses 12-14, then, would introduce the Christ hymn of verses 15-20. Verses 12-14 certainly seem to be baptismal language, and the importance of baptism is pivotal to Paul's development of the idea of what it meant to be in Christ (2:11f). The way the text is analyzed, however, does not significantly alter the meaning of it.

There are numerous correspondences between this paragraph and the thanksgiving in verses 3 through 8. This follows Paul's usual procedure of praying for what he had noted in his thanksgiving. O'Brien lists the following: "since the day" (vv. 6, 9), "we heard" (vv. 4,9), "knowledge" (vv. 4,9,10), "bearing fruit and increasing" (vv. 6,10), "giving thanks" (vv. 3,12), "the Father" (vv. 3,12), "the saints" (vv. 4, 12), "Spirit/in spirit" (vv. 8,9), "hope/inheritance" (vv. 5,12), and "all" (vv. 4,6, 9,10,11).

1:9 For this reason, since the day we heard about you, we have not stopped praying for you

Prayers of intercession can vary in motivation and in content. Paul's special prayers here fit the Colossian situation. They were not just "prayer in general." The motivation/reason of this prayer was stated in verses 3-5. The "day we heard" may indicate particular information about the Colossian church, perhaps even about the intrusion of the heresy. Or it may indicate all the time since the very first report to Paul about the church. In the latter case the verse testifies to the persistence and depth of Paul's concern, even for those he had not met personally.

and asking God to fill you with the knowledge of his will

Three terms indicate the burden of the prayer. The word for "knowledge" (ejpivgnwsi" , epignôsis ) used here (also in 2:2; 3:10) is not the usual Greek gnw'si" (gnôsis ). The Greek term for "wisdom" (sofiva , sophia ) is also in 1:28; 2:3; 3:16 and 4:5; and that for "understanding" (suvnesi" , synesis ) recurs in 2:2. These three terms were significant against the claims of the heresy, with its "hollow and deceptive philosophies" (2:8).

Paul prayed they would be filled with "knowledge." The filling idea is used often in Colossians (1:19,24,25; 2:2,3,9,10; 4:12,17) and likely confuted any claims by the false teachers to offer fullness. "Knowledge," "wisdom" and "understanding" would lead to proper living (v. 10). The process would be empowered by God (v. 11). But exactly what was this knowledge "of his will"? The basic truths of Christianity were already at their disposal. Likely what was involved was a deeper understanding which would enhance obedience to God (cf. "growing in knowledge" in v. 10), fruit bearing, and the insight to discern how the heresy was destructive of God's work in Christ. Such a prayer is appropriate for all Christians in every age, since none has completely grasped the complete significance of what Christ has done and how men may respond to it.

through all spiritual wisdom and understanding.

We are not told how this knowledge would be given. It would involve God's power. It would be spiritual (some see the Spirit's work here). There were many ways God could work to accomplish these ends. They could include interaction, meditation, divinely guided insight, instruction and worship.

1:10 And we pray this in order that you may live a life worthy of the Lord and may please him in every way:

"And we pray this" is added by the NIV translators for clarity, as is "him" in midverse. To know was to obey, and knowledge was the instrument to obedience, as obedience furthered knowledge. Being Christian builds on itself, through God's power (v. 11). Clearly there is no division here between mental grasp and Christian action. The two work in tandem, strengthening one another.

bearing fruit in every good work, growing in the knowledge of God,

Paul used four participles to carry his petition for their spiritual growth. They are the words translated "bearing," "growing," "being strengthened" (v. 11), and "giving thanks" (v. 12). Because verse 12 continues the participial construction some scholars are reluctant to see a separate baptismal confession beginning at this point (see the discussion preceding v. 9). These four explain the "worthy" and pleasing life. The first two terms described the progress of the gospel in verse 6.

1:11 being strengthened with all power according to his glorious might

Prayer implies divine action. Paul did not just exhort the Colossians to try harder. He assured them resources would be more than adequate for their needs. Who could doubt that the heresy would be successfully encountered when confronted by God's "glorious might"? "Glorious" (dovxa , doxa ) gives a qualitative dimension that goes beyond force or energy (cf. the term in 1:29). The term kravto" ( kratos ), translated "might," never refers to merely human power in the New Testament.

so that you may have great endurance and patience, and joyfully

"Endurance," "patience" and "joy," when inspired by God's power, would be more than passive qualities. Endurance was the quality that would hold against enemy assaults in battle, or that would persevere in a race (cf. Heb 12:1; Luke 8:15). It would stand against heretical pressure. Patience was a fruit of the Spirit (Gal 5:22; and see Col 3:12). The term basically denoted relations to one's fellow.

NIV connects "joyfully" with "thanksgiving" (v. 12), but others maintain it could modify "endurance" and "patience." The Stoics admired patience, but it was the Christians who combined patience with joy.

1:12 giving thanks to the Father,

Though "giving thanks" is the last of the four participles in verses 10-12 (see discussion at v. 10) the act could be seen as a human response to the divine empowering of verses 10 and 11. Lohse argues that Paul never closed his intercessions with thanks, and thus this was a new beginning. There are parallels in verses 12-14 to baptismal language. Deliverance from death and forgiveness parallel 2:12f (similar concepts are found in 1 Cor 1:30 and 1 Pet 1:3-5). Thus these verses could reflect baptismal language employed in the early church. If so, the brothers were called to reflect on their conversions and the great gratitude generated by what God had done for them. There may be no higher and more powerful motivation for submission to the Lord than gratitude for his grace.

who has qualified you to share in the inheritance of the saints

The "inheritance" (klh'ro" , klçros ) draws from the Old Testament background of Israel's possession of Canaan. The word recurs in 3:24. The "blessing" here is present, but a present with a future. There are two views of "saints," or "holy ones." One holds them to be fellow believers, as in other usages in Colossians as well as in Acts 20:32 and 26:18. The other considers them to be angels, on the basis of parallels at Qumran (cf. Dan 7:18,22). This position argues that such fellowship is set against the heretical "worship of angels" in 2:18. Linguistically and theologically either is possible, though we do not know which Paul had in mind. We consider the former more likely.

in the kingdom of light.

"Kingdom of light" and "dominion of darkness" (v. 13) reflect a theme often employed in Scripture for the contrast of good and evil (see Acts 26:18). It was found both in Hellenistic Judaism and at Qumran.

1:13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves,

Paul now includes himself among the "rescued" (contrast "you" in v. 12 with "us" here). "Rescued" and "brought" imply an act of transfer. If this was baptismal language then baptism was that act. God had moved a population from danger to safety, from Satan's dominion to Christ's. "Kingdom" is repeated from verse 12, but here it is not the usual "kingdom of God" but "kingdom of his Son." Paul refers to Christ's present rule, before that time when the kingdom would be delivered up to the Father (1 Cor 15:23-28). "Kingdom of the Son" also prepares for the depiction of Christ to follow in verses 15-20.

1:14 in whom we have redemption, the forgiveness of sins.

The transition involved deliverance from sin. The expression "forgiveness of sins," though often in Acts, is in Paul only here and in Ephesians 1:7. The emphasis here may have related to some claim of the heretics to offer forgiveness, though we have no direct evidence on the point.

III. THE HYMN ABOUT CHRIST (1:15-20)

¹⁵ He is the image of the invisible God, the firstborn over all creation. ¹⁶ For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. ¹⁷ He is before all things, and in him all things hold together. ¹⁸ And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. ¹⁹ For God was pleased to have all his fullness dwell in him, ²⁰ and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

These magnificent words form the heart of Paul's presentation of Christ in Colossians, and it is from this base that he attacked the heresy described in chapter 2. Had one known the human Jesus personally, one could hardly have imagined the truths about him expressed here. But when Jesus was raised from the dead, Christian understanding broadened and deepened, as the wonder of God's action became known in increasingly greater glory.

These verses are stylistically different from the first person "confession" which preceded in verses 12-14, and from the direct application style of the following verses (1:21ff). Because of style and language there is general agreement that verses 15-20 were a hymn, though we must recognize the ancient and modern definitions of that term are not identical. Even in English translation one can sense the rhythm and symmetry of these words.

When and where, then, did the hymn originate? Was it in a context outside Christianity, then taken and adapted by Christians? Those holding this view have suggested both Greek and Jewish (Hellenistic and rabbinic) origins, but no scholarly consensus has arisen. Was it originally Christian, drawing on concepts which were in the surrounding world, but were not in hymnic form? In any of these cases, did Paul take available material and rework it for his purposes? If so, and if one could determine the points in the hymn at which Paul edited and revised, that would be helpful in determining the ideas he was combatting. Numerous suggestions have been made regarding any Pauline revisions, but again there is no consensus.

Those convinced that an earlier hymn received Christian adaptation have conjectured how the original might have been structured. By theorizing what additions or changes were made various original strophic arrangements have been suggested. Some of the possible changes can be seen in the following discussion. Whatever its original form, the hymn as it stands first describes Christ and the cosmos (vv. 15-17) and then Christ and the church (vv. 18-20). Parallels can be seen within the two parts of the hymn. For example both parts describe him as "firstborn" (vv. 15,18), and in each case the following clause has the same Greek construction. "Thrones . . . authorities" in verse 16 parallels "things . . . heaven" in verse 20.

A minority of scholars consider the hymn to be entirely Paul's composition. Though perhaps not an insurmountable argument, critics of this view point out that the language of the hymn differs from Paul's other writings both in vocabulary and in form. Pauline authorship could still allow his use of materials and concepts from the surrounding thought world. And if Paul were the author, had he composed this hymn on some other occasion and modified it here, or was it composed just for this letter? And if just for this letter, why did he employ the apparent hymn form? Would he intend that his depiction of Christ in refutation of the heresy would be given greater force by working it into Christian worship? The hymn form would certainly be more memorable. Paul's effective use of the hymn indicates the heretics would also know of it, and that the church would understand the concepts set forth in it.

1:15 He is the image of the invisible God,

These are amazing assertions about one whom the Romans had executed as a troublemaker short decades before. Jesus is first called the image of the invisible God (cf. 2 Cor 4:4). He revealed God's nature and will to man, making the unseen seen, the unknown known, the known revealed with greater clarity. Why was the term "image" (eijkwvn , eikôn ) used? A possible source was the story of the creation of man in God's image (Gen 1:27), with the implication that Jesus was what Adam, because of the fall, failed to be. But elsewhere the hymn uses language associated with the wisdom tradition in Israel. Wisdom 7:25 depicts wisdom, personified, as being the "image" (eikôn ) of God. Proverbs 8:22 speaks of wisdom being with God at the beginning of creation. Some Jewish traditions also associate "in the beginning" of Gen 1:1 with wisdom. So if the image was wisdom, and "firstborn" indicated creation, the idea would be that by wisdom God created. Thus Paul may have borrowed from these ideas to give substance to the word "image" used of Jesus. He revealed God's wisdom, his will, to man. He was also the Creator, thus existed from the beginning. The "image" concept may have drawn its meaning from one of the backgrounds indicated, but this does not exhaust the implications of the language for the reflective believer. Jesus was the one who possessed God's authority among men. He made possible a kind of access to God previously unknown. These words set the Christ in a position from which no heresy dare unseat him.

the firstborn over all creation.

Next Jesus is designated "the firstborn" (prwtovtoko" , prôtotokos ) over all creation. Any suspicion that this would imply Jesus was part of creation is dispelled as the text continues into verse 16, which twice speaks of his creation of "all things," and verse 17 with "he is before all things." Here Paul pictured him as unique beyond the creation. The Old Testament twice (Exod 4:22, Jer 31:9) uses "firstborn" to describe one specially loved by the Father. Here the idea also stresses his supremacy over creation, especially as developed in subsequent verses. Cf. also Heb 1:6 where the word "firstborn" is a Messianic title.

1:16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities;

The meaning of "firstborn" is fleshed out in this and the following verse. The first reference to creation indicates completed action in the past (aorist), while the second reference (perfect) stresses the continuance of the creation's existence. "By him" is literally "in him," and some translations so render the Greek. Some see Christ as the instrument of creation, as in John 1:3; 1 Corinthians 8:6; and on the basis of the Jewish wisdom tradition. Others see "in him" as the location or sphere of creation, as in Ephesians 1:4. Some argue both meanings may have been intended. How nuanced did Paul intend to be in his use of prepositions?

"All things" are defined by the rest of the verse. Since all have one creator, all that exists has a unity. It was cosmos, not chaos. Things in heaven, on earth, visible and invisible, include thrones, powers, rulers and authorities. In Jewish thought thrones and power often indicated angelic hosts (2 Enoch 20:1; Test Levi 3:8). Rulers and authorities are referred to in Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21 and 6:12. These are generally held to be spiritual powers as well. The New Testament, however, does not give enough data to depict a hierarchy of such powers. Whether good or evil, all were his creations. Paul does not discuss the problem of God creating evil powers. It is usual to affirm God made them free and they chose evil. Scholars differ regarding whether any moral implications regarding the "thrones," etc., are even intended here. Quite likely there was reference here to some aspect of the heresy, so that the supremacy of Christ over any role given to any of them is clear.

all things were created by him and for him.

The absoluteness of the creative power is enforced by the twofold repetition of "all things." The verse ends by repeating the creative refrain, but now as "by him and for him." Here different prepositions were used from the opening statement of the verse. "By (through) him" clearly shows him as the creative agent. He was both originator and goal (further stressed in v. 17) of all creation. Any movement in history in any other direction was in the wrong direction. So was any system that sought to move beyond or escape history.

1:17 He is before all things, and in him all things hold together.

"Before" introduces a fourth Greek pronoun (prov , pro ), with "by" (ejn , en ), "by" (dia , dia ), and "for" (eij" , eis , "into/unto") of verse 16. "Before" probably picks up the sense of "firstborn" of verse 15. The prevailing idea seems to indicate his priority over all things. "Hold together" (sunivsthmi , synistçmi ) is implied by his creative activity. Jesus is the "glue" of all that exists. The Greek term means to continue or endure. Without him there would be chaos, dissolution, disintegration (cf. a similar role for wisdom in Wisd Sol 1:4; 7:24). Consider how this concept would impact any teaching which minimized the significance and role of Christ. Note how later exhortation constantly refers back to Christ (3:10,13,15,16,17,18,24).

1:18 And he is the head of the body, the church;

We have already noted scholarly disagreement over the division of this hymn into sections. One view considers 15f as describing the creative Christ, and 17-18a as depicting him as Lord of the universe and head of the church. Then the rest of the passage stresses his role as reconciler. Other discussion has centered on "the church." It has been argued that "body" (sw'ma , sôma ) in Hellenistic thought could refer to the cosmos. Thus, the position states, the hymn originally continued its cosmic significance through the term "body," and the reference to "beginning and firstborn," parallel to verse 15, begins the second section of the hymn. Paul, on this view, added "the church," thus giving a different meaning to "body," and changing the thrust of verse 17. Of course all these theories are only conjectural. An objection to this view is that Paul never used "body" in the Hellenistic sense. On the other hand it would be a powerful statement of the importance of the church for a term which had indicated the cosmos to now indicate Christ's followers.

It can be asked why Paul chose the body image to describe the church. It may come from the Old Testament concept of the unity of the people of God, "corporate personality," in which the entire community was seen as a single entity and suffered or was blessed because of the actions of one part (cf. Achan in Josh 7), usually a leader. It is possible the idea became significant when the Lord told Paul on the Damascus road that to persecute Jesus' people was to persecute Jesus himself (Acts 9:5).

The body image was also used by Paul in Romans 12:4f; 1 Corinthians 12:12-26; Ephesians 4:15f, 5:23, and later in Colossians 2:9 and 3:15. It stresses the organic connection of Christ and his people, beyond the connection already implied by creation and sustaining power. It indicates the special place of the church to the Creator of the cosmos. "Thrones . . . authorities" are not called his body. As Bruce observes, we think of the head as vitalizing and energizing the church and using it as the instrument for his work on earth. As the church preached Christ, his Lordship over the cosmos was forthtold as well. The high significance thus given the church may have been to counter an individualistic tendency in the "heresy."

he is the beginning and the firstborn from among the dead,

"Beginning" (archv , archç ) and "firstborn" here refer to the "creation" of the church through Christ's resurrection. Since he was firstborn he made it possible for others to be "born from the dead." "Firstborn" may mean he was the first victor over death, but it may indicate his authority (as it did in v. 15) over death as it was over all creation. He produced and ruled both the old and the new creation. The "and" between "beginning" and "firstborn" is not in the Greek, so that "firstborn" modifies "beginning" rather than being a separate description.

so that in everything he might have the supremacy.

"Everything" catches the universal language ("all" in 15, 16 twice, 17 twice, 19 and 20) found throughout this paragraph. "Supremacy" (the verb prwteuvw , prôteuô , "to be first") underlines the point already made. The following two verses will give further substance to Christ's relation to his body.

1:19 For God was pleased to have all his fullness dwell in him,

"God" is not found in the Greek, so the verse could be translated with "fullness" (plhvrwma , plçrôma ) as the subject ("all fullness was pleased to dwell in him"), or a subject could be supplied, which would be "God." In context both translations say the same thing about Christ (cf. 2:9). The reference to "fullness" may be aimed at some claim of the heresy, perhaps that some (intermediate between God and man) beings other than Christ possessed God's fullness. Though the concept has depths we cannot fathom, here it should probably be understood as indicating the role of Christ described in this paragraph. In him God's attributes and activities, directed toward reconciliation, were found. Nothing necessary for that to occur was missing. And if the fullness was in Christ, why accept any system of thought ("philosophy" - 2:8) that indicated otherwise?

1:20 and through him to reconcile to himself all things, whether things on earth or things in heaven,

When the central theme of salvation and reconciliation is at last broached, it comes with the greatest of all introductions, set into a background of absolute power and majesty (vv. 15-19). It is in reconciliation that human concerns touch divine action. But Paul's view of reconciliation was broader than peace between man and God. It sweeps through earth and heaven and encompasses all of reality. Some maintain that the heresy posited an inherent conflict between God and the creation. Paul denied it. He saw all discord in humanity and nature resolved through Christ. The chaos brought on by the fall was overcome. What had gone wrong God then made right. Enmity was replaced by love.

All this was made possible but was actualized only in part - primarily in the redeemed community. The powers still had their day and could oppose God. But they were not sovereign. Implied here is a safety in Christ from such forces. Whether the powers, human or transhuman, that continue to resist God would one day be compelled to submission is a topic Paul does not address here. But the picture painted of Christ leaves no doubt as to what this outcome would be.

by making peace through his blood, shed on the cross.

If ever there was a shocking contrast, the last of this verse affords it. Having been carried to cosmic heights and having contemplated the very originating and sustaining power of the universe, we are now transported to the dismal scene of crucifixion and shed blood. Yet that was how God, the "master of surprises," had made reconciliation possible (cf. Phil 2:5-11). Could this scene of victory through humiliation have any application to heretical pride?

IV. THE HYMN APPLIED (1:21-23)

²¹ Once you were alienated from God and were enemies in your minds because of ^a your evil behavior. ²² But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation - ²³ if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

^a 21 Or minds as shown by

The style of writing changes abruptly here as Paul applies the truths he has just depicted to his readers. One author has called it a homiletic adaptation of the hymn. (Of what use is theology if it does not impact human existence?) The NIV supplies "from God." The theme of reconciliation, resumed from verse 20, is first discussed from the negative side (alienation). In his extensive depiction of their status in Christ here and in 2:9-15 Paul indicates the utter folly of turning from Christ. Verse 23 is an exhortation to insure it would not happen. The point is reinforced by the "once" and "now" of verses 21 and 22.

1:21 Once you were alienated from God and were enemies in your minds because of your evil behavior.

The language here applies, in a sense, to all men. But in this letter the application was primarily to Gentiles (cf. 3:7) who had never been in covenant with God. Now the alienation implied in verse 20 is made specific. It consisted of thoughts and deeds (behavior). On "minds" (diavnoia , dianoia ) cf. Ephesians 2:3 and 4:18. This was the way of the "dominion of darkness" (v. 13). The reference to their evil prepares us for the next verse, and for the paranetic materials in chapters 3 and 4.

"From God," not in the Greek, is added in the NIV for clarity.

1:22 But now he has reconciled you by Christ's physical body through death

The first half of this verse repeats the thought of verse 20. The last half echoes the prayer of 1:10. "Reconciled" is picked up from verse 20, and "all things" of that verse is drawn into narrower focus on the Colossians. The reference to Christ's physical body distinguishes it from the church as his body. Man, God's enemy, could not heal the rupture with his Creator. No effort, no matter how great, would avail. Only Christ's death could abolish the hostility.

to present you holy in his sight, without blemish and free from accusation -

The goal in practice was holiness, freedom from blemish and freedom from accusation. Some consider this language to be drawn from sacrificial terminology, though the fit is not exact. Others consider it judicial, as if one were presented blameless in court. The blessed consequence was the same, whether Paul had in mind one or neither of these images.

When was the presenting to be done? At the second coming? Certainly that. But a person is also so presented in this life, through the reconciling blood. There could be no such presentation at the second coming if the reality were not operating in the present. Verse 23 speaks of continuing in the faith. This would be done, in part, by maintaining the proper conduct.

"Holy" (a{gioi , hagioi ) basically means "set apart" and is the same word as "saints" (1:4). The context here, however, seems also to imply the meaning of holiness which indicates purity of life - the usual meaning given today.

1:23 if you continue in your faith, established and firm, not moved from the hope held out in the gospel.

Christ's death was the divine act, but the resultant holiness and life quality was both a divine gift and a human responsibility. The NIV translates "your" faith, indicating personal faith. Other translations, in accord with the Greek, translate "the faith," which could mean the Christian teaching handed down. The result in life is the same in either case. On faith and hope see 1:5. "Established" (from qemeliovw , themeliôo ) and "firm" (eJdrai'oi , hedraioi ) use building imagery and employ the same terminology used in describing building on the rock in Matthew 7:24f. See also Ephesians 2:20. "Hope" prepares us for 1:27, and implies that movement to a heretical position could destroy that hope.

This is the gospel that you heard and that has been proclaimed to every creature under heaven,

The NIV also adds "This is the gospel," repeating for clearer sentence structure. "Every creature under heaven" is obviously not to be taken literally. Paul's point was that the message they accepted was the same one offered wherever Christianity had gone. This was no doubt to counter the local nature of the false teaching. The concept fits the theme of Christ as Creator and sustainer of all things in 1:15-20. If Christ rules all creatures, then all should heed the message of their Sovereign. And if "all things" are reconciled through Christ, then he must be proclaimed everywhere for that program to be realized.

and of which I, Paul, have become a servant.

"I, Paul" indicates that Timothy's name in 1:1 is not to be understood in the sense of authorship. Paul, in calling himself a servant, put himself on the same footing as Epaphras (1:7) and Tychicus (4:7).

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS (1:24-2:5)

A. PAUL'S LABORS IN GOD'S POWER (1:24-29)

²⁴ Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church. ²⁵ I have become its servant by the commission God gave me to present to you the word of God in its fullness - ²⁶ the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. ²⁷ To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. ²⁸ We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ. ²⁹ To this end I labor, struggling with all his energy, which so powerfully works in me.

Paul called himself a servant in verse 23, and he enlarges on that in the following verses. He stresses God as the source of his message and as the one who commissioned him. In describing his work he employs a number of terms that doubtless characterized the heresy, but he relates the terms to Christ. His ultimate purpose was to keep his readers from being deceived and led away from Christ (2:4,8).

1:24 Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.

This verse has been one of the most puzzling in Colossians because it speaks of filling what was lacking of Christ's afflictions. Bypassing that for the moment, Paul paralleled his fleshly suffering with Christ's (v. 22). Jesus died for the Colossians, and Paul suffered for them. This lent urgency to his ministry and to his appeal that they not be drawn away from Christ. For Paul the discomfort of suffering was transcended by the joy of bringing men reconciliation with God. From the first Paul knew he would suffer (Acts 9:16), and it was a continual feature of his ministry (cf. 1 Cor 4:9-13; 2 Cor 11:23-33; Gal 6:17).

Paul suffered for the Colossians (and for the Laodiceans, 2:1f). We are not told how this was done. Was it some special suffering just related to them? More probably he meant that all his suffering for the church was for them as well as for anyone else. Could suffering include inner agony experienced because of the threat to the church? Verses 26-29 may indicate it was related to preaching to the Gentiles.

As indicated above, the interpretive puzzle here centers in the statements "fill up" (ajntanaplhrw' , antanaplçrô ) and "lacking" (uJstevrhma , hysterçma ) in regard to Christ's afflictions. O'Brien gives an admirable summary and critique of the various interpretations:

1) Paul filled a lack in the vicarious sufferings of Christ. But this would deny the all-sufficiency of Christ's sacrifice, which the New Testament strongly affirms.

2) Paul suffered "for the sake of Christ." This was true but it leaves "fill up" and "lacking" unexplained.

3) The same objection applies to the view that Paul's sufferings resembled those of Christ.

4) Paul suffered Christ's afflictions because he was in a mystical fellowship with Christ, and this would in some way benefit the church. Besides the problem of establishing a "mystical fellowship" from Paul's writings, this position also fails to adequately explain "fill up" and "lacking." Yet without going to mystical extremes, there could be a sense in which Christian suffering would "complete" the suffering of Christ.

5) Paul was employing apocalyptic language. Verse 26, and 2:2,3 employ language that has an apocalyptic sound. Building on Daniel 12:1, Jewish literature pictured the end time as being accompanied or preceded by suffering and catastrophe, which would afflict even the faithful. Those assuming that Christianity was influenced by this perspective pull into its orbit such texts about suffering as Acts 14:22 (which uses the Greek term translated "affliction" here), Mark 13:19-24 (and parallels), 1 Thessalonians 3:3,7, and Romans 8:17f, 38f. It is also held that God would limit these end time afflictions (the amount of suffering was predetermined), which would be related to the "filling up" of the present text. Thus Paul would be helping complete the Messianic woes to precede the end.

Paul has no doubt employed language familiar in apocalyptic writing. Exegesis of the passages cited, however, could challenge the use to which this position puts them. Were these passages truly apocalyptic? And what were the Christian views of the end time? In one sense it had already come (1:13f; 3:3) though there was still the Second Coming (3:4). O'Brien objects, too, to the concept of a predetermined amount of suffering.

Beyond these theories, we believe Paul was primarily concerned that the Colossians be encouraged and understand Christ, God's mystery (2:2). To accomplish this he had suffered. He may be saying that the task of proclaiming the gospel would frequently (perhaps not inevitably) involve affliction. No matter. The greater work was being done (cf. Rom 8:18). The task, thus the affliction, would go on to the end. Without preaching, the death of Christ would not have been known to unsaved humanity. Perhaps in spreading the message Christ's afflictions would be filled in that their meaning would be made known. As the preachers were afflicted, so would Christ be (Acts 9:4). It has been suggested that the particular affliction to which Paul referred here was reaction by Jews to his preaching to Gentiles, and verses 26-29 would support this. This statement of dedication, resultant from God's commission (v. 25) gave a personal dimension (in addition to the doctrinal) to Paul's case against the false teaching at Colosse.

1:25 I have become its servant by the commission God gave me to present to you the word of God in its fullness -

The word translated "commission" (oijkonomiva , oikonomia ), often used in tandem with "mystery," was probably Paul's call by God to preach, especially to the Gentiles. The commission gave him insight into the mystery, and involved him as a "servant." Presenting the Word of God in "fullness" roughly parallels the language of Romans 15:19 (in both cases Paul uses the verb "fill up" [plhrovw , plçroô ]) and seems to imply the complete message that was preached to the entire world, particularly to Gentiles. The fullness of preaching led to the fullness of life in Christ (cf. 1:9; 2:10).

1:26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.

The word of God was the "mystery" (musthvrion , mystçrion ). If the mystery (acceptance of Gentiles) had not been preached, then the word of God would not have been proclaimed in fullness (v. 25). "Mystery" is used by Paul three times as often as in all the rest of the New Testament. It was a term, known in the Semitic world, which indicated something hidden and unknown. God would make it known in his time. So Paul asserts God had done just that, and the reality hidden so long was the acceptance of Gentiles into his community in equal standing with Jews. Not only was the mystery revealed, it was to be among the nations (v. 27) since it affected them directly. But it was grasped by the saints, the believers, since they had responded to its offer of deliverance from the "dominion of darkness" (1:13). Other references to the mystery are found in Romans 16:25; Ephesians 1:9; 3:3,4,9; 6:19; and Colossians 2:2; 4:3. Use of the term here may have been to give it its Christian meaning, contrary to any meaning the heresy may have accorded to it.

1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery,

The veil is lifted, and the identity of the mystery appears - gloriously (cf. 2:2f; Eph 1:7,18; 3:8,16)! God's choice had led to Paul's commission (v. 24). The Old Testament does indicate that God's plan was ultimately for all men (Gen 12:3; Isa 49:6), but the manner and time of it were not in the way it was anticipated by the Jews. Thus we witness the early struggles in the church regarding Gentiles becoming Jews before they could become Christians (Acts 15; Galatians).

which is Christ in you, the hope of glory.

"Christ in you" could refer to the fact Christ was preached to Gentiles, or, less likely in this context, to the indwelling Christ in the life of each Christian. If parallel to "among the Gentiles" it would mean "among" you. On hope cf. 1:5,22. Paul refers to the "glory" in 3:4. It will come when Christ appears, and we see the magnificent culmination of the believer's pilgrimage.

1:28 We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.

This further description of the Christian ministry seems expressed in particular opposition to the false teaching. "Wisdom" (sofiva , sophia ) and "perfect" (tevleio" , teleios ) may both be terms which the heretics connected with their philosophy. Paul connects them with Christ. If the false teachers promulgated a view for the "spiritually elite," Paul's threefold use of the expression "all men" (in the Greek; NIV "everyone") combatted that by indicating the universality of Christ's offer of salvation.

Paul's proclamation includes admonition (lit. "putting in mind") and teaching. The same two terms occur in 3:16. Wisdom here is practical, referring to the manner of preaching. Cf. another practical application in 4:5. Paul's wisdom in preaching can be verified from 1 Corinthians 9:23ff, and from his delicate treatment of the matter of Onesimus in Philemon. His goal was to present everyone perfect in Christ, similar to the statement of verse 22. Here the Second Coming seems to be the occasion meant.

1:29 To this end I labor,

In verse 28 the first person plural was used as Paul included his associates, but here he speaks of his personal activity. As he suffered for the Colossians (v. 24), now he labors. In the next verse he relates his efforts specifically to the Colossians. Though Paul was a prisoner this did not diminish the fire within him to do God's work. Later he asked the Colossians to pray for an opportunity for him to preach (4:2-4).

struggling with all his energy, which so powerfully works in me.

Two strong impressions arise from this verse. The first is Paul's intensity, reflected in the words "labor" (kopiavw , kopiaô ) and "struggling" (from ajgwnivzomai , agônizomai ). The first indicates severe labor (cf. 1 Cor 4:12; 15:10; Phil 2:16). The latter is an intensive form of the Greek term from which our "agony" comes. But beyond this depiction of extreme effort is grace. God's power was at work within Paul. Twice in the Greek he used the term ejnergeiva ( energeia ) from which "energy" is derived, and once he used duvnami" ( dynamis , root of dynamic, dynamite, etc.). On this power see 1:11; 2:12 and cf. Ephesians 1:19; 3:7,16,20; and 6:10. Divine empowering made possible Paul's great devotion to his mission. Work and grace go hand in hand.

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Col 1:3

Some people applaud when sinners step forward to make a decision for Christ. It is more biblical to hold the applause until the genuineness of their repentance is evidenced by " fruit." See Col 1:6 .

Evidence: Col 1:15

Was Jesus God in human form? The One who created all things and brought life into being is the Word of God, who became flesh in the person of Jesus of Nazareth ( Joh 1:3-4 ; Joh 1:14 ). See Col 2:9 .

Evidence: Col 1:20

QUESTIONS & OBJECTIONS

" I’ve made my peace with the ‘Man upstairs.’"

When people refer to God as " the Man upstairs," they reveal that they have no concept of (nor living relationship with) Him. They will use such words because they feel uncomfortable saying His name. Often they will have a measure of reverence for God, but not enough to obey Him. Ask if the person thinks he will go to heaven when he dies. He’ll almost certainly say he will, and a little probing will reveal that he’s trusting in his own goodness to save him. However, the only way sinners can have peace with the God they have offended is through the shed blood of the Savior.

Therefore, it’s important to take the person through the Ten Commandments and strip him of his self-righteousness and his false sense of assurance of salvation. As you do so, you may feel bad that you are making him uncomfortable, but if you care about his eternal salvation, you must ask yourself, " Which is worse: a few moments of conviction under the sound of God’s Law, or eternity in the Lake of Fire?" Unless there is a knowledge of sin (which comes by the Law— Rom 7:7 ), there will be no repentance.

Evidence: Col 1:21

This runs contrary to the secular concept of man’s relationship to his Creator. We are alienated from God, separated from Him by our iniquities (Isaiah 59:2). We are His enemies, and our works are wicked.

Evidence: Col 1:27

Salvation doesn’t come from what we know, but from Who we know. Jesus said, " This is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent" ( Joh 17:3 ).

Evidence: Col 1:28

Our primary task . A lighthouse keeper gained a reputation as being a very kind man. He would give free fuel to ships that miscalculated the amount of fuel needed to reach their destination port. One night during a storm, lightning struck his lighthouse and put out his light. He immediately turned on his generator, but it soon ran out of fuel, and he had given his reserves to passing ships. During the dark night, a ship struck the rocks and many lives were lost.

At his trial, the judge knew of the lighthouse keeper’s reputation as a kind man and wept as he gave sentence. He accused the lighthouse keeper of neglecting his primary responsibility—to keep the light shining.

The Church can so often get caught up in legitimate acts of kindness—standing for political righteousness, feeding the hungry, etc.—but our primary task is to warn sinners of danger. We are to keep the light of the gospel shining so that sinners can avoid the jagged-edged rocks of wrath and escape being eternally damned.

My friend, I stand in judgment now,

and feel that you’re to blame somehow.

On earth I walked with you by day,

and never did you show the way.

You knew the Savior in truth and glory,

But never did you tell the story.

My knowledge then was very dim.

You could have led me safe to Him.

Though we lived together, here on earth,

you never told me of the second birth.

And now I stand before eternal hell,

because of heaven’s glory you did not tell!

(Anonymous)

" Each person we meet on a daily basis who does not know Christ is hell-bound. That may make some folks bristle—but it’s a fact. When we refuse to warn people that their actions and lifestyles have eternal consequences, we’re not doing them any favors. If everybody feels good about his or her sin, why would anyone repent?" Franklin Graham

" If they are breathing...they need Jesus." Mark Cahill

Pendahuluan / Garis Besar

Robertson: Colossians (Pendahuluan Kitab)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Pendahuluan Kitab)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Garis Besar)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Pendahuluan Kitab)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 1 (Pendahuluan Pasal)

Overview

Col 1:1, After salutation Paul thanks God for their faith; Col 1:7, confirms the doctrine of Epaphras; Col 1:9, prays further for their increase in grace; Col 1:14, describes the true Christ; Col 1:21, encourages them to receive Jesus Christ, and commends his own ministry.

Poole: Colossians 1 (Pendahuluan Pasal)

ARGUMENT

God having a church planted in the city of Colosse, (by some since called Chone), situated at the conflux of the rivers Meander and Lycus, in the neighbourhood of Laodicea and Hierapolis, Col 4:13 , in Phrygia of the lesser Asia; whether at first only by the preaching of Epaphras, one of them who was a servant of Christ, and faithful minister, Col 1:7 4:12 ; or by Paul himself, who (we learn from Luke that accompanied him) had gone throughout Phrygia, Act 16:6 , and again, over all the country of Phrygia in order, Act 18:23 , having staid for a season in Asia, where he wrought miracles, and was complained of for turning away much people from idolatry almost throughout all Asia, Act 19:11,22,26 ; we may leave undetermined. But whoever was God’ s prime instrument in planting the gospel here, upon Paul’ s being advertised by Epaphras, Col 1:8 Col 4:12 Phm 1:23that weeds sprang up to choke the good seed; as he was careful for the Philippians during his imprisonment, so for the Colossians, that they might not be perverted by those Judaizing false teachers who mingled Moses with Christ, stickling for the necessity of abrogated ceremonies to salvation, Col 2:4,8 , &c., varnishing their doctrines with notions of vain or abused philosophy, did seek to introduce a superstitious worship grounded on human traditions, Col 2:8,18 , &c.; but, reposing all their hope of salvation in Christ alone, persevere in that doctrine they had received according to his mind, and in the practice of real holiness with heavenly affections, both personally and relatively in heart and life, craving help of God; unto whom, having blessed God for the grace wrought in them, he doth recommend them in his own and brethren’ s salutations, contracting as it were the matter he had more fully written to the Ephesians, that Epistle and this, as the Evangelists, explaining each other.

COLOSSIANS CHAPTER 1

Col 1:1,2 After saluting the saints at Colosse,

Col 1:3-8 Paul testifieth his thankfulness to God for the good

account he had heard of their faith and love,

Col 1:9-14 and his continual prayers for their improvement in

spiritual knowledge, right practice, and thanksgiving

to God for the benefits of redemption by his Son.

Col 1:15-20 He showeth them the exalted nature and mediatorial

office of Christ,

Col 1:21,22 by whom they, who were once enemies, were now

reconciled, if they continued true to the gospel,

Col 1:23-29 whereof he Paul was made a minister to preach to the

Gentiles.

Paul he who of a persecutor was become a preacher, and that amongst the Gentiles laid aside his Hebrew name Saul and made use of this, which was more familiar amongst the Gentiles, viz. Paul, Act 13:2,3,9 .

An apostle of Jesus Christ by the will of God one of those extraordinary persons immediately deputed by the special command of our Lord himself, with sovereign authority to preach the gospel, and establish his church, which is the highest charge God ever gave to men, Mat 10:2 Luk 6:13 1Co 12:28 Gal 1:12 : See Poole on "Eph 1:1" . See Poole on "Eph 4:11" .

And Timotheus our brother he joins Timothy, as elsewhere Sosthenes, 1Co 1:1 , by the title of

brother as being of the same faith, labouring in one and the same work, which might be more for their satisfaction.

MHCC: Colossians (Pendahuluan Kitab)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 1 (Pendahuluan Pasal)

(Col 1:1-8) The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope.

(Col 1:9-14) Prays for their fruitfulness in spiritual knowledge.

(Col 1:15-23) Gives a glorious view of Christ.

(Col 1:24-29) And sets out his own character, as the apostle of the Gentiles.

Matthew Henry: Colossians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 1 (Pendahuluan Pasal)

We have here, I. The inscription, as usual (Col 1:1, Col 1:2). II. His thanksgiving to God for what he had heard concerning them - their faith, love, and hope (Col 1:3-8). III. His prayer for their knowledge, fruitfulness, and strength (Col 1:9-11). IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel (v. 12-29).

Barclay: Colossians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 1 (Pendahuluan Pasal)

Christian Greetings (Col_1:1)

The Double Commitment (Col_1:2-8)

The Essence Of The Gospel (Col_1:2-8 Continued)

The Essence Of Prayer's Request (Col_1:9-11)

The Three Great Gifts (Col_1:9-11 Continued)

Prayer's Great Thanksgiving (Col_1:12-14)

The Total Adequacy Of Jesus Christ (Col_1:15-23)

(1) The Mistaken Thinkers (Col_1:15-23 Continued)

(2) What Jesus Christ Is In Himself (Col_1:15-23 Continued)

(3) What Jesus Christ Is To Creation (Col_1:15-23 Continued)

(4) What Jesus Christ Is To The Church (Col_1:15-23 Continued)

(5) What Jesus Christ Is To All Things (Col_1:15-23 Continued)

(6) The Aim And Obligation Of Reconciliation (Col_1:15-23 Continued)

The Privilege And The Task (Col_1:24-29)

Constable: Colossians (Pendahuluan Kitab)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Garis Besar)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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Geisler, Normal L. "Beware of Philosophy: A Warning to Biblical Scholars." Journal of the Evangelical Theological Society 42:1 (March 1999):3-19.

_____. "Colossians." In Bible Knowledge Commentary: New Testament, pp. 667-86. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Perfect in Wisdom. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Haik, Paul S. Complete in Christ. Moody Manna series. Chicago: Moody Bible Institute, 1965.

Helyer, Larry L. "Arius Revisited: The Firstborn Over All Creation (Col 1:15)." Journal of the Evangelical Theological Society 31:1 (March 1988):59-67.

_____. "Colossians 1:15-20: Pre-Pauline or Pauline?" Journal of the Evangelical Theological Society 26:2 (June 1983):167-79.

_____. "Cosmic Christology and Col 1:15-20." Journal of the Evangelical Theological Society 37:2 (June 1994):235-46.

_____. "Recent Research on Col 1:15-20 (1980-1990)." Grace Theological Journal 12:1 (1992):51-67.

Hendricksen, William. New Testament Commentary: Exposition of Philippians and Exposition of Colossians and Philemon. Reprint ed. Grand Rapids: Baker Book House, 1979.

Herzog, William R., II. "The Household Duty' Passages: Apostolic Traditions and Contemporary Concerns." Foundations 24:3 (July-September 1981):204-15.

Hiebert, D. Edmond. "Epiphras, Man of Prayer." Bibliotheca Sacra 136:541 (January-March 1979):54-64.

_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hinson, E. Glenn. "The Christian Household in Colossians 3:18--4:1." Review and Expositor 70:4 (Fall 1973):495-506.

House, H. Wayne. "The Christian Life according to Colossians." Bibliotheca Sacra 151:604 (October-December 1994):440-54.

_____. "The Doctrine of Christ in Colossians." Bibliotheca Sacra 149:594 (April-June 1992):180-92.

_____. "The Doctrine of Salvation in Colossians." Biblitheca Sacra 151:603 (July-September 1994):325-38.

_____. "Heresies in the Colossian Church." Bibliotheca Sacra 149:593 (January-March 1992):45-59.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S. v. "Colossians, Epistle to the," by Alfred Ely Day.

Ironside, Harry A. Lectures on the Epistle to the Colossians. Reprint ed. New York: Loizeaux Brothers, 1945.

Johnson, S. Lewis, Jr. "Studies in the Epistle to the Colossians." Bibliotheca Sacra 118:470 (July-September 1961):239-50; 472 (October-December 1961):334-46; 119:473 (January-March 1962):12-19; 474 (April-June 1962);139-49; 475 (July-September 1962):227-37; 476 (October-December 1962):302-11; 120:477 (January-March 1963):13-23; 478 (April-June 1963):109-16; 479 (July-September 1963):205-13; 121:481 (January-March 1964):22-33; 482 (April-June 1964) 107-16; 484 (October-December 1964):311-20.

Kent, Homer A., Jr. Treasures of Wisdom. Grand Rapids: Baker Book House, 1978.

Kuist, Howard Tillman. "Zest for Prayer." Theology Today 11 (1954):48-52.

Lamp, Jeffrey S. "Wisdom in Col 1:15-20: Contribution and Significance." Journal of the Evangelical Theological Society 41:1 (March 1998):45-53.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians--Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lees, Harrington C. St. Paul's Friends. London: Religious Tract Society, 1918.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

Lincoln, William. Lectures on the Epistles to the Colossians. Kilmarnock, Scotland: John Ritchie, n. d.

Maclaren, Alexander. "The Epistles of St. Paul to the Colossians and Philemon." In Expositor's Bible. 11th edition. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1903.

Martin, Ralph P. Colossians and Philemon. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973.

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Mosher, David L. "St. Paul and Philosophy." Crux 8:1 (November 1970):3-9.

Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon. Cambridge Greek Testament Commentary series. Reprint ed. Cambridge: University Press, 1962.

_____. An Idiom-Book of New Testament Greek. 2nd ed. Cambridge: University Press, 1963.

Moule, Handley C. G. Colossian Studies. New York: Hodder and Stoughton, 1898.

Mullins, T. Y. "The Thanksgivings of Philemon and Colossians." New Testament Studies 30 (1984):288-93.

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_____. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

_____. Introductory Thanksgivings in the Letters of Paul. Novum Testamentum Supplement 49. Leiden: Brill, 1977.

O'Neill, J. C. "The Source of the Christology in Colossians." New Testament Studies 26:1 (October 1979):87-100.

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Pollard, T. E. "Colossians 1.12-20: a Reconsideration," New Testament Studies 27:4 (July 1981):572-75.

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_____. Dispensationalism. Chicago: Moody Press, 1995.

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Walvoord, John F. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

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Wilkin, Bob. "Is Continuing in the Faith a Condition of Eternal Life?" Grace Evangelical Society News 6:3 (March 1991):2.

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

Yates, Roy. "Colossians and Gnosis." Journal for the Study of the New Testament 27 (June 1986):49-68.

Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Pendahuluan Kitab)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 1 (Pendahuluan Pasal)

INTRODUCTION TO COLOSSIANS 1

This chapter contains the inscription of the epistle; the apostle's usual salutation; his thanksgiving to God on behalf of the Colossians for grace received; his prayers, that more might be given them; an enumeration of various blessings of grace, which require thankfulness, in which the glories and excellencies of Christ are particularly set forth: and it is concluded with an exhortation to a steadfast adherence to the Gospel, taken from the nature, excellency, and usefulness of the ministry of it. The inscription, and the salutation, are in Col 1:1, and are the same with those in the epistle to the Ephesians, only Timothy is joined with the apostle here, and the Colossians have the additional character of brethren given them. The thanksgiving is in Col 1:3, the object of it is God, the Father of Christ; the time when made, when in prayer to him; its subject matter, the faith and love of the saints; to which is added, their happiness secured for them in heaven, their hope was conversant with: and whereas the Gospel was the means by which they came to the hearing and knowledge of it, this is commended from the subject of it, the doctrine of truth; from the spread of it in the world; and from its efficacy in bringing forth fruit in all, to whom it came in power, and that with constancy, Col 1:5, and also from the testimony of Epaphras, a faithful minister of Christ, and theirs, who was dear to the apostle, and of whom he had the above account of them, Col 1:7. And then follow his prayers for them, that they might have an increase of spiritual knowledge, and that they might put in practice what they knew; and for that purpose he entreats they might be blessed with strength, patience, and longsuffering, Col 1:9. And in order to excite thankfulness in himself and them, he takes notice of various blessings of grace; of the Father's grace in giving a meetness for eternal glory and happiness, by delivering from the power of darkness, and translating into the kingdom of his Son, Col 1:12, and of the Son's grace in obtaining redemption by his blood, and procuring the remission of sins, Col 1:14, which leads the apostle to enlarge upon the excellencies of the author of these blessings, in his divine person, as the image of God, and the first cause of all created beings, Col 1:15, which he proves by an enumeration of them, as created by him, and for his sake, by his pre-existence to them, and their dependence on him, Col 1:16, and in his office capacity, as Mediator, being the head of the church, the governor of it, and the first that rose from the dead; by all which it appears that he has, and ought to have the pre-eminence, Col 1:18. And this is still more manifest from his having all fulness dwelling in him, to supply his body the church, of which he is the head, Col 1:19, and from the reconciliation of all the members of it to God by him, Col 1:20, which blessing of grace is amplified partly by the subjects of it, who are described by their former state and condition, aliens and enemies, and by their present one, reconciled by the death of Christ in his fleshly body; and partly by the end of it, the presentation of them holy, blameless, and irreprovable in the sight of God, Col 1:21. Wherefore it is a duty incumbent on such to abide by the Gospel of Christ, which brings the good tidings of peace and reconciliation, and is the means of faith and hope; and the rather, since they had heard it themselves, and others also, even every creature under heaven; and the apostle was a minister of it, Col 1:23, and on his ministration of it he enlarges, by observing his sufferings for the church on account of the Gospel, which he endured with pleasure; and therefore they should, by his example, be encouraged to continue in it, Col 1:24. Moreover, he argues the same from his commission of God to preach it for their sakes, Col 1:25, and from the nature and subject matter of it, being a hidden mystery, and containing riches and glory in it; yea, Christ himself, the foundation of hope of eternal glory, Col 1:26, and from the end of preaching it, which was to present every man perfect in Christ; which end the apostle laboured and strove to obtain through the power and energy of divine grace, which wrought in him, and with him, Col 1:28.

College: Colossians (Pendahuluan Kitab)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Garis Besar)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV