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.

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).

Who ( hos ).

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

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.

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).

And He

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

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.

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.

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).

In all things

The universe and the Church.

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 .

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

Universal; the supreme and only head both of influence and of government to the whole body of believers.

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

Absolutely, the Eternal.

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

Whether of nature or grace.

eminence - Who can sound this depth?

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

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).

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.

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.

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.

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

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).

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

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

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?

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.

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

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.

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)

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,