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163 lines
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Col1_1"><a onclick="return mV('Col',1,'1-29');">Col 1:1-29</a>. ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY.
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<p><b>1. by the will of God</b>—<i>Greek,</i> "through," etc. (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Cr/1Cr001.html#a1Co1_1">1Co 1:1</a>).
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<br><br><b>Timothy</b>—(Compare <i>Notes,</i> see on JFB for <a href="./Comm/jfb/2Cr/2Cr001.html#a2Co1_1">2Co 1:1</a> and JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_1">Php 1:1</a>). 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 <i>seen</i> the Colossian <i>Church</i> (compare <a onclick="return mV('Col',2,1);">Col 2:1</a>); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (<a onclick="return mV('Phm',1,2);">Phm 1:2</a>), who when converted brought the Gospel to their native city.
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<p id="Col1_2"><b>2. Colosse</b>—written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL].
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<br><br><b>and the Lord Jesus Christ</b>—supported by some oldest manuscripts omitted by others of equal antiquity.
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<p id="Col1_3"><b>3.</b> 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 (<a onclick="return mV('Eph',1,15,16);">Eph 1:15-16</a>).
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<br><br><b>We</b>—I and Timothy.
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<br><br><b>and the Father</b>—So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from <a onclick="return mV('Eph',1,3);">Eph 1:3</a>.
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<br><br><b>praying always for you</b>—with thanksgiving (<a onclick="return mV('Phl',4,6);">Phl 4:6</a>). See <a onclick="return mV('Col',1,4);">Col 1:4</a>.
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<p id="Col1_4"><b>4. Since we heard</b>—literally, "Having heard." The language implies that he had only heard of, and not <i>seen,</i> them (<a onclick="return mV('Col',2,1);">Col 2:1</a>). Compare <a onclick="return mV('Rom',1,8);">Rom 1:8</a>, where like language is used of a Church which he had not at the time visited.
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<br><br><b>love...to all</b>—the absent, as well as those present [BENGEL].
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<p id="Col1_5"><b>5. For</b>—to be joined with the words immediately preceding: "The love which ye have to all the saints <i>because</i> of (literally, '<i>on account of</i>') the hope," etc. 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].
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<br><br><b>laid up</b>—a treasure <i>laid up</i> so as to be out of danger of being lost (<a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>). <i>Faith, love,</i> and <i>hope</i> (<a onclick="return mV('Col',1,4,5);">Col 1:4-5</a>), comprise the sum of Christianity. Compare <a onclick="return mV('Col',1,23);">Col 1:23</a>, "the hope of the Gospel."
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<br><br><b>in heaven</b>—<i>Greek,</i> "in the heavens."
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<br><br><b>whereof ye heard before</b>—namely, at the time when it was preached to you.
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<br><br><b>in the word,</b> etc.—That "hope" formed part of "the word of the truth of the Gospel" (compare <a onclick="return mV('Eph',1,13);">Eph 1:13</a>), that is, part of the Gospel truth preached unto you.
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<p id="Col1_6"><b>6. Which is come unto you</b>—<i>Greek,</i> "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person <i>present</i> among them.
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<br><br><b>as <i>it is</i> in all the world</b>—<i>virtually,</i> as it was by this time preached in the leading parts of the then known world; <i>potentially,</i> 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 (<a onclick="return mV('Mat',13,38);">Mat 13:38</a>; <a onclick="return mV('Mat',24,14);">24:14</a>; <a onclick="return mV('Mat',28,19);">28:19</a>). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "<i>it is</i>" of <i>English Version</i> is not in the original <i>Greek</i>): "As in all the world it is bringing forth fruit <i>and growing</i> (so the oldest manuscripts read; <i>English Version</i> 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 <i>bearing fruits</i> of righteousness, and (like a tree <i>growing</i> at the same time that it is <i>bearing fruit</i>) <i>growing in numbers</i> of its converts in, or throughout, all the world.
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<br><br><b>heard of it</b>—rather, "heard <i>it.</i>"
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<br><br><b>and knew</b>—rather, "came to know"; became <i>fully</i> experimentally <i>acquainted</i> with.
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<br><br><b>the grace of God in truth</b>—that is, in its truth, and with true knowledge [ALFORD].
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<p id="Col1_7"><b>7. As ye also learned</b>—"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that <i>Paul</i> had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that <i>Epaphras alone</i> was the founder of the Church at Colosse.
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<br><br><b>of</b>—"<i>from</i> Epaphras."
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<br><br><b>dear</b>—<i>Greek,</i> "beloved."
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<br><br><b>fellow servant</b>—namely, of Christ. In <a onclick="return mV('Phm',1,23);">Phm 1:23</a> 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 <i>Note,</i> see on JFB for <a href="./Comm/jfb/Col/Col004.html#Col4_10">Col 4:10</a>, as to MEYER'S conjecture).
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<br><br><b>who is for you,</b> etc.—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 (<a onclick="return mV('Col',2,'1-23');">Col 2:1-23</a>). Most of the oldest manuscripts read, "for (or '<i>in behalf of</i>') US." <i>Vulgate,</i> however, with one of the oldest manuscripts, supports <i>English Version.</i>
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<p id="Col1_8"><b>8. your love</b>— (<a onclick="return mV('Col',1,4);">Col 1:4</a>); "to all the saints."
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<br><br><b>in the Spirit</b>—the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (<a onclick="return mV('Rom',8,9);">Rom 8:9</a>). Yet even they needed to be stirred up to greater love (<a onclick="return mV('Col',3,'12-14');">Col 3:12-14</a>). Love is the first and chief fruit of the Spirit (<a onclick="return mV('Gal',5,22);">Gal 5:22</a>).
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<p id="Col1_9"><b>9. we also</b>—on our part.
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<br><br><b>heard it</b>— (<a onclick="return mV('Col',1,4);">Col 1:4</a>).
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<br><br><b>pray</b>—Here he states what in <i>particular</i> he prays for; as in <a onclick="return mV('Col',1,3);">Col 1:3</a> he stated <i>generally</i> the fact of his praying for them.
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<br><br><b>to desire</b>—"to make request."
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<br><br><b>might be filled</b>—rather, "<i>may</i> be filled"; a verb, often found in this Epistle (<a onclick="return mV('Col',4,12, 17);">Col 4:12, 17</a>).
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<br><br><b>knowledge</b>—<i>Greek,</i> "<i>full and accurate</i> knowledge." Akin to the Greek for "knew" (see on JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_6">Col 1:6</a>).
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<br><br><b>of his will</b>—as to how ye ought to walk (<a onclick="return mV('Eph',5,17);">Eph 5:17</a>); 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" (<a onclick="return mV('Eph',1,9,10);">Eph 1:9-10</a>); 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 (<a onclick="return mV('Col',2,18);">Col 2:18</a>) [ESTIUS]. There seems to have been a want of <i>knowledge</i> among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (<a onclick="return mV('Col',1,28);">Col 1:28</a>; <a onclick="return mV('Col',2,2,3);">Col 2:2-3</a>; <a onclick="return mV('Col',3,10,13);">3:10, 13</a>; <a onclick="return mV('Col',4,5,6);">4:5-6</a>). On the contrary he less extols <i>wisdom</i> to the Corinthians, who were puffed up with the conceit of knowledge.
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<br><br><b>wisdom</b>—often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (<a onclick="return mV('Col',2,8, 23);">Col 2:8, 23</a>; compare <a onclick="return mV('Eph',1,8);">Eph 1:8</a>).
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<br><br><b>understanding</b>—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."
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<p id="Col1_10"><b>10.</b> <i>Greek,</i> "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.
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<br><br><b>worthy of the Lord</b>— (<a onclick="return mV('Eph',4,1);">Eph 4:1</a>).
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<br><br><b>unto</b>—so as in every way to be well-pleasing to God.
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<br><br><b>pleasing</b>—literally, "<i>desire of pleasing.</i>"
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<br><br><b>being fruitful</b>—<i>Greek,</i> "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 <i>Gospel word</i> (<a onclick="return mV('Col',1,6);">Col 1:6</a>) 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 <i>knew</i> the grace of God, so here it is Paul's prayer that <i>they</i> might continue to "bring forth fruit," and "grow" more and more <i>by the full knowledge</i> of God, the more that "knowledge" (<a onclick="return mV('Col',1,9);">Col 1:9</a>) was imparted to them. The full knowledge of God is the real <i>instrument</i> of enlargement in soul and life of the believer [ALFORD]. The third manifestation of their walk is (<a onclick="return mV('Col',1,11);">Col 1:11</a>), "Being strengthened with all might," etc. The fourth is (<a onclick="return mV('Col',1,12);">Col 1:12</a>), "Giving thanks unto the Father," etc.
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<p id="Col1_11"><b>11.</b> <i>Greek,</i> "Being made mighty with (literally, '<i>in</i>') all might."
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<br><br><b>according to his glorious power</b>—rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, <a onclick="return mV('Eph',1,19);">Eph 1:19</a>; <a onclick="return mV('Eph',6,10);">6:10</a>; as its exuberant 'riches,' in <a onclick="return mV('Eph',3,16);">Eph 3:16</a>) of His glory." His power is inseparable from His glory (<a onclick="return mV('Rom',6,4);">Rom 6:4</a>).
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<br><br><b>unto all patience</b>—so as to attain to all <i>patient endurance;</i> persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.
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<br><br><b>long-suffering</b>—towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [CHRYSOSTOM].
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<br><br><b>with joyfulness</b>—joyful endurance (<a onclick="return mV('Act',16,25);">Act 16:25</a>; <a onclick="return mV('Rom',5,3,11);">Rom 5:3, 11</a>).
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<p id="Col1_12"><b>12.</b> <i>You</i> "giving thanks unto the Father." See on JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_10">Col 1:10</a>; this clause is connected with "that <i>ye</i> may be filled" (<a onclick="return mV('Col',1,9);">Col 1:9</a>), and "that <i>ye</i> may walk" (<a onclick="return mV('Col',1,10);">Col 1:10</a>). The connection is not, "<i>We</i> do not cease to pray for you (<a onclick="return mV('Col',1,9);">Col 1:9</a>) giving thanks."
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<br><br><b>unto the Father</b>—of Jesus Christ, and so <i>our</i> Father by adoption (<a onclick="return mV('Gal',3,26);">Gal 3:26</a>; <a onclick="return mV('Gal',4,'4-6');">4:4-6</a>).
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<br><br><b>which hath made us meet</b>—<i>Greek,</i> "who <i>made</i> us meet." Not "<i>is making</i> us meet" by progressive growth in holiness; but <i>once for all made</i> us meet. It is not <i>primarily</i> the <i>Spirit's</i> work that is meant here, as the text is often used; but the <i>Father's</i> work in putting us by adoption, once for all, in a new standing, namely, <i>that of children.</i> 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" (<a onclick="return mV('Col',2,10);">Col 2:10</a>). Compare <a onclick="return mV('Jhn',17,17);">Jhn 17:17</a>; <a onclick="return mV('Jud',1,1);">Jude 1:1</a>, "sanctified by God <i>the Father</i>"; <a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>. Still, <i>secondarily,</i> 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 <i>personal</i> meetness for heaven, where there is a <i>judicial</i> meetness.
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<br><br><b>to be partakers,</b> etc.—<i>Greek,</i> "for the (or '<i>our</i>') portion of the inheritance (<a onclick="return mV('Act',20,32);">Act 20:32</a>; <a onclick="return mV('Act',26,18);">26:18</a>; <a onclick="return mV('Eph',1,11);">Eph 1:11</a>) 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 (<a onclick="return mV('Col',1,13);">Col 1:13</a>; compare <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>).
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<p id="Col1_13"><b>13. from</b>—<i>Greek,</i> "<i>out of</i> the power," out of the sphere in which his power is exercised.
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<br><br><b>darkness</b>—blindness, hatred, misery [BENGEL].
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<br><br><b>translated</b>—Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (<a onclick="return mV('Eph',2,2);">Eph 2:2</a>; <a onclick="return mV('Eph',2,2);">6:12</a>). But the term "kingdom" is rarely applied to his usurped rule (<a onclick="return mV('Mat',12,26);">Mat 12:26</a>); it is generally restricted to the kingdom of God.
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<br><br><b>his dear Son</b>—rather as <i>Greek,</i> "the Son of His love": the Son on whom His love rests (<a onclick="return mV('Jhn',17,26);">Jhn 17:26</a>; <a onclick="return mV('Eph',1,6);">Eph 1:6</a>): contrasted with the "darkness" where all is hatred and hateful.
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<p id="Col1_14"><b>14.</b> (<a onclick="return mV('Eph',1,7);">Eph 1:7</a>.)
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<br><br><b>redemption</b>—rather as <i>Greek,</i> "<i>our</i> redemption."
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<br><br><b>through his blood</b>—omitted in the oldest manuscripts; probably inserted from <a onclick="return mV('Eph',1,7);">Eph 1:7</a>.
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<br><br><b>sins</b>—Translate as <i>Greek,</i> "<i>our</i> sins." The more general term: for which <a onclick="return mV('Eph',1,7);">Eph 1:7</a>, <i>Greek,</i> has, "our <i>transgressions,</i>" the more special term.
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<p id="Col1_15"><b>15.</b> They who have experienced in themselves "redemption" (<a onclick="return mV('Col',1,14);">Col 1:14</a>), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (<a onclick="return mV('Col',2,18);">Col 2:18</a>) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (<a onclick="return mV('Col',1,'15-17');">Col 1:15-17</a>); (2) in relation to the Church (<a onclick="return mV('Col',1,'18-20');">Col 1:18-20</a>). As the former regards Him as the Creator (<a onclick="return mV('Col',1,15,16);">Col 1:15-16</a>,) and the Sustainer (<a onclick="return mV('Col',1,17);">Col 1:17</a>) of the natural world; so the latter, as the source and stay of the new moral creation.
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<br><br><b>image</b>—exact likeness and perfect Representative. Adam was made "in the image of God" (<a onclick="return mV('Gen',1,27);">Gen 1:27</a>). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (<a onclick="return mV('1Ti',1,17);">1Ti 1:17</a>), whose glories the first Adam only in part represented. "Image" (<i>eicon</i>) involves "likeness" (<i>homoiosis</i>); 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 <i>resemblance,</i> not the exact <i>counterpart</i> and <i>derivation</i> as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare <a onclick="return mV('1Cr',11,7);">1Cr 11:7</a> [TRENCH]. (<a onclick="return mV('Jhn',1,18);">Jhn 1:18</a>; <a onclick="return mV('Jhn',14,9);">14:9</a>; <a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>; <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>; <a onclick="return mV('Hbr',1,3);">Hbr 1:3</a>). Even before His incarnation He was the image of the invisible God, as the Word (<a onclick="return mV('Jhn',1,'1-3');">Jhn 1:1-3</a>) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His <i>essential</i> character as <i>always</i> "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."
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<br><br><b>first-born of every creature</b>— (<a onclick="return mV('Hbr',1,6);">Hbr 1:6</a>), "the first-begotten": "begotten of His Father before all worlds" [<i>Nicene Creed</i>]. Priority and superlative dignity is implied (<a onclick="return mV('Psa',89,27);">Psa 89:27</a>). <i>English Version</i> might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') <i>before</i> every creature," as the context shows, which gives the reason why He is so designated. "For," etc. (<a onclick="return mV('Col',1,16,17);">Col 1:16,17</a>) [TRENCH]. This expression is understood by ORIGEN (so far is the <i>Greek</i> from favoring Socinian or Arian views) as declaring <i>the Godhead</i> of Christ, and is used by Him as a phrase to mark that <i>Godhead,</i> in contrast with His <i>manhood</i> [Book 2, sec. <i>Against Celsus</i>]. The <i>Greek</i> does not strictly admit ALFORD'S translation, "the first-born of all creation."
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<p id="Col1_16"><b>16. For</b>—<i>Greek,</i> "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (<a onclick="return mV('Col',1,15);">Col 1:15</a>), begotten as "the Son of God's love" (<a onclick="return mV('Col',1,13);">Col 1:13</a>), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, <i>was created by Him.</i>
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<br><br><b>by him</b>—rather as <i>Greek,</i> "<i>in</i> Him": as the conditional element, pre-existent and all-including: the creation of all things BY <i>Him</i> 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, <i>before all created existence</i> (<a onclick="return mV('Col',1,15);">Col 1:15</a>). That Divine Word carries IN <i>Himself the archetypes of all existences,</i> so that "IN <i>Him</i> 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 "<i>by</i> Him," below, that He is the <i>instrument</i> 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" (<a onclick="return mV('Gen',1,27);">Gen 1:27</a>), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "<i>In</i> 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].
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<br><br><b>all things</b>—<i>Greek,</i> "<i>the</i> universe of things." That the <i>new creation</i> is not meant in this verse (as Socinians interpret), is plain; for <i>angels,</i> who are included in the catalogue, were not <i>new created</i> by Christ; and he does not speak of the new creation till <a onclick="return mV('Col',1,18);">Col 1:18</a>. The creation "of the things that are in the <i>heavens</i>" (so <i>Greek</i>) includes the creation of the <i>heavens themselves:</i> the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (<a onclick="return mV('1Ch',29,11);">1Ch 29:11</a>; <a onclick="return mV('Neh',9,6);">Neh 9:6</a>; <a onclick="return mV('Rev',10,6);">Rev 10:6</a>).
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<br><br><b>invisible</b>—the world of spirits.
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<br><br><b>thrones, or dominions</b>—<i>lordships:</i> the thrones are the greater of the two.
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<br><br><b>principalities, or powers</b>—rather, "<i>rules,</i> or <i>authorities</i>": the former are stronger than the latter (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_21">Eph 1:21</a>). The latter pair refer to offices <i>in respect to God's creatures:</i> "thrones and dominions" express exalted <i>relation to God,</i> they being the <i>chariots</i> on which He rides displaying His glory (<a onclick="return mV('Psa',68,17);">Psa 68:17</a>). The existence of various orders of angels is established by this passage.
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<br><br><b>all things</b>—<i>Greek,</i> "the whole universe of things."
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<br><br><b>were</b>—rather, to distinguish the <i>Greek</i> aorist, which precedes from the perfect tense here, "<i>have been</i> created." In the former case the creation was viewed as <i>a past act at a point of time,</i> or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the <i>permanent result now and eternally continuing.</i>
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<br><br><b>by him</b>—as the instrumental Agent (<a onclick="return mV('Jhn',1,3);">Jhn 1:3</a>).
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<br><br><b>for him</b>—as the grand <i>End</i> of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the <i>final</i> cause as well as the <i>efficient</i> cause. LACHMANN'S punctuation of <a onclick="return mV('Col',1,'15-18');">Col 1:15-18</a> is best, whereby "the first-born of every creature" (<a onclick="return mV('Col',1,15);">Col 1:15</a>) answers to "the first-born from the dead" (<a onclick="return mV('Col',1,18);">Col 1:18</a>), 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, <i>the origination by Him of the natural creation;</i> secondly, <i>of the new creation.</i> 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."
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<p id="Col1_17"><b>17.</b> (<a onclick="return mV('Jhn',8,58);">Jhn 8:58</a>.) Translate as <i>Greek,</i> "And <i>He Himself</i> (the great HE) is (implying <i>divine essential being</i>) before all things," in <i>time,</i> as well as in dignity. Since He is before all things, He is <i>before even time,</i> that is, <i>from eternity.</i> Compare "the first-born of every creature" (<a onclick="return mV('Col',1,15);">Col 1:15</a>).
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<br><br><b>by him</b>—<i>Greek,</i> "IN Him" (as the conditional element of existence, <a onclick="return mV('Col',1,16);">Col 1:16</a>) [ALFORD].
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<br><br><b>consist</b>—"subsist." Not only are called into being from nothing, but <i>are maintained in their present state.</i> The Son of God is the <i>Conserver,</i> as well as the <i>Creator</i> of all things [PEARSON]. BENGEL less probably explains, "All things in Him come together into one <i>system:</i> the universe found its completion in Him" (<a onclick="return mV('Isa',41,4);">Isa 41:4</a>; <a onclick="return mV('Rev',22,13);">Rev 22:13</a>). Compare as to GOD, <a onclick="return mV('Rom',11,36);">Rom 11:36</a>: similar language; therefore <i>Christ</i> must be God.
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<p id="Col1_18"><b>18.</b> Revelation of Christ to the Church and the new creation, as the Originator of both.
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<br><br><b>he</b>—emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (<a onclick="return mV('Col',2,10,18);">Col 2:10, 18</a>).
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<br><br><b>head of the body, the church</b>—The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], (<a onclick="return mV('Eph',1,22);">Eph 1:22</a>). 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.
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<br><br><b>who is</b>—that is, in that He is the Beginning [ALFORD]. Rather, this is <i>the beginning of a new paragraph.</i> As the former paragraph, which related to His originating the <i>physical</i> creation, began with "Who is" (<a onclick="return mV('Col',1,15);">Col 1:15</a>); 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 JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_16">Col 1:16</a>), including from "all things were created by Him," to "Head of the body, the Church." The <i>head</i> of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and <i>original</i> of all the members (according to <i>Hebrew</i> etymology). So Jesus by His unction was designated as the <i>Head</i> of the body, the Church.
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<br><br><b>the beginning</b>—namely, of the new creation, as of the old (<a onclick="return mV('Pro',8,22);">Pro 8:22</a>; <a onclick="return mV('Jhn',1,1);">Jhn 1:1</a>; compare <a onclick="return mV('Rev',1,8);">Rev 1:8</a>): the beginning of the Church of the first-born (<a onclick="return mV('Hbr',12,23);">Hbr 12:23</a>), as being Himself the "first-born from the dead" (<a onclick="return mV('Act',26,23);">Act 26:23</a>; <a onclick="return mV('1Cr',15,20,23);">1Cr 15:20, 23</a>). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (<a onclick="return mV('Col',1,15);">Col 1:15</a>); (2) As the first-born of His mother (<a onclick="return mV('Mat',1,25);">Mat 1:25</a>); (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, <a onclick="return mV('Rom',8,21,22);">Rom 8:21-22</a>) (<a onclick="return mV('Mat',19,28);">Mat 19:28</a>; <a onclick="return mV('Act',13,33);">Act 13:33</a>; <a onclick="return mV('Rev',1,5);">Rev 1:5</a>). Sonship and resurrection are similarly connected (<a onclick="return mV('Luk',20,36);">Luk 20:36</a>; <a onclick="return mV('Rom',1,4);">Rom 1:4</a>; <a onclick="return mV('Rom',8,23);">8:23</a>; <a onclick="return mV('1Jo',3,2);">1Jo 3:2</a>). Christ by rising from the dead is the efficient cause (<a onclick="return mV('1Cr',15,22);">1Cr 15:22</a>), as having obtained the power, and the exemplary cause, as being the pattern (<a onclick="return mV('Mic',2,13);">Mic 2:13</a>; <a onclick="return mV('Rom',6,5);">Rom 6:5</a>; <a onclick="return mV('Phl',3,21);">Phl 3:21</a>), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.
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<br><br><b>that in all things</b>—He resumes the "all things" (<a onclick="return mV('Col',1,20);">Col 1:20</a>).
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<br><br><b>he might have the pre-eminence</b>—<i>Greek,</i> "He HIMSELF <i>may</i> (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in <i>time</i> and priority in <i>dignity:</i> now in the regenerated world, as before in the world of creation (<a onclick="return mV('Col',1,15);">Col 1:15</a>). "Begotten before every creature, or "first-born of every creature" (<a onclick="return mV('Psa',89,27);">Psa 89:27</a>; <a onclick="return mV('Jhn',3,13);">Jhn 3:13</a>).
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<p id="Col1_19"><b>19.</b> <i>Greek,</i> "(God) was <i>well pleased,</i>" etc.
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<br><br><b>in him</b>—that is, in the Son (<a onclick="return mV('Mat',3,17);">Mat 3:17</a>).
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<br><br><b>all fulness</b>—rather as <i>Greek,</i> "all <i>the</i> fulness," namely, <i>of God,</i> whatever divine excellence is in God the Father (<a onclick="return mV('Col',2,9);">Col 2:9</a>; <a onclick="return mV('Eph',3,19);">Eph 3:19</a>; compare <a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>; <a onclick="return mV('Jhn',3,34);">3:34</a>). 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 (<a onclick="return mV('Col',1,15);">Col 1:15</a>). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (<a onclick="return mV('Col',1,19);">Col 1:19</a>) dwells in Him, and so He has the <i>power</i> to govern the universe; (2) Because (<a onclick="return mV('Col',1,20);">Col 1:20</a>) what He has done for the Church gives Him the <i>right</i> to preside over it.
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<br><br><b>should...dwell</b>—as in a temple (<a onclick="return mV('Jhn',2,21);">Jhn 2:21</a>). <i>This indwelling of the Godhead in Christ</i> is the foundation of <i>the reconciliation</i> by Him [BENGEL]. Hence the "and" (<a onclick="return mV('Col',1,20);">Col 1:20</a>) connects as cause and effect the two things, <i>the Godhead in Christ, and the reconciliation by Christ.</i>
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<p id="Col1_20"><b>20.</b> The <i>Greek</i> order is, "And through Him (Christ) to reconcile again completely (see on JFB for <a href="./Comm/jfb/Eph/Eph002.html#Eph2_16">Eph 2:16</a>) all things (<i>Greek,</i> 'the whole universe of things') unto Himself (unto God the Father, <a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ <i>on</i> 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 <i>Note,</i> see on JFB for <a href="./Comm/jfb/Rom/Rom005.html#Ro5_10">Rom 5:10</a>; <a href="./Comm/jfb/2Cr/2Cr005.html#a2Co5_18">2Cr 5:18</a>). So the <i>Septuagint,</i> <a onclick="return mV('1Sa',29,4);">1Sa 29:4</a>, "Wherewith should he reconcile himself unto his master," that is, <i>reconcile his master</i> unto him by appeasing his wrath. So <a onclick="return mV('Mat',5,23,24);">Mat 5:23-24</a>.
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<br><br><b>by him</b>—"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.
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<br><br><b>things in earth...in heaven</b>—Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (<a onclick="return mV('Jud',1,6);">Jude 1:6</a>). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling <i>us,</i> and His reconciling <i>them,</i> must be by a different process, as He took not on Him the nature of angels, so as to offer a <i>propitiation</i> for them. But the effect of redemption on them, as He is <i>their</i> Head as well as <i>ours,</i> is that they are thereby <i>brought nearer God,</i> and so gain an increase of blessedness [ALFORD], and <i>larger views of the love and wisdom of God</i> (<a onclick="return mV('Eph',3,10);">Eph 3:10</a>). 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 (<a onclick="return mV('Job',4,18);">Job 4:18</a>; <a onclick="return mV('Job',15,15);">15:15</a>; <a onclick="return mV('Job',25,5);">25:5</a>), 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 <i>now</i> put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of <i>redemption</i> to man; the Head of <i>preservation</i> 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. <a onclick="return mV('Luk',19,38);">Luk 19:38</a> states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (<a onclick="return mV('Luk',2,14);">Luk 2:14</a>). BENGEL explains the reconciliation to be that of not only God, but also <i>angels, estranged from men</i> because of man's enmity against God. <a onclick="return mV('Eph',1,10);">Eph 1:10</a> 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 <i>reconciliation</i> or <i>restoration of peace in heaven,</i> as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (<a onclick="return mV('Zec',3,8,9);">Zec 3:8-9</a>) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (<a onclick="return mV('Job',1,6);">Job 1:6</a>; <a onclick="return mV('Rev',12,10);">Rev 12:10</a>); hence he was in heaven till the ban on man was broken (compare <a onclick="return mV('Luk',10,18);">Luk 10:18</a>). So here; the world of earth and heaven owe to Christ alone <i>the restoration of harmony after the conflict and the subjugation of all things under one Head</i> (compare <a onclick="return mV('Hbr',11,23);">Hbr 11:23</a>). 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 <i>peace was restored even in heaven;</i> it is only after Christ has obtained the victory fully and legally, that Michael (<a onclick="return mV('Rev',12,'7-10');">Rev 12:7-10</a>) and his angels can cast out of heaven Satan and his demons (compare <a onclick="return mV('Col',2,15);">Col 2:15</a>). 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].
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<p id="Col1_21"><b>21.</b> The Colossians are included in this general reconciliation (compare <a onclick="return mV('Eph',2,1,12);">Eph 2:1, 12</a>).
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<br><br><b>sometime</b>—"once."
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<br><br><b>alienated</b>—from God and salvation: objectively <i>banished from</i> God, through the barrier which God's justice interposed against your sin: subjectively <i>estranged</i> through the alienation of your own wills from God. The former is the prominent thought (compare <a onclick="return mV('Rom',5,10);">Rom 5:10</a>), as the second follows, "enemies in your mind." "Actual <i>alienation</i> makes habitual 'enemies'" [BENGEL].
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<br><br><b>in your mind</b>—<i>Greek,</i> "in your understanding" or "thought" (<a onclick="return mV('Eph',2,3);">Eph 2:3</a>; <a onclick="return mV('Eph',4,18);">4:18</a>).
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<br><br><b>by wicked works</b>—rather as <i>Greek,</i> "<i>in your</i> wicked works" (wicked works were the element <i>in</i> which your <i>enmity</i> subsisted).
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<br><br><b>yet now</b>—<i>Notwithstanding</i> the former alienation, <i>now</i> that Christ has come, <i>God</i> hath <i>completely reconciled,</i> or restored to His friendship <i>again</i> (so the <i>Greek,</i> compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_20">Col 1:20</a>).
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<p id="Col1_22"><b>22. In the body of his flesh</b>—the element in which His reconciling sufferings had place. Compare <a onclick="return mV('Col',1,24);">Col 1:24</a>, "afflictions of Christ <i>in my flesh</i>" (<a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>). 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 <i>flesh,</i> that <i>in</i> it He might atone for our fallen manhood.
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<br><br><b>through death</b>—rather as <i>Greek,</i> "through <i>His</i> death" (which could only take place in a body like ours, of flesh, <a onclick="return mV('Hbr',2,14);">Hbr 2:14</a>). This implies He took on Him our true and entire manhood. <i>Flesh</i> is the sphere in which His human sufferings could have place (compare <a onclick="return mV('Col',1,24);">Col 1:24</a>; <a onclick="return mV('Eph',2,15);">Eph 2:15</a>).
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<br><br><b>to present you</b>— (<a onclick="return mV('Eph',5,27);">Eph 5:27</a>). The end of His reconciling atonement by death.
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<br><br><b>holy</b>—positively; and in relation to God.
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<br><br><b>unblamable...unreprovable</b>—negatively. "Without blemish" (as the <i>former Greek</i> word is translated as to Jesus, our Head, <a onclick="return mV('1Pe',1,19);">1Pe 1:19</a>) <i>in one's self. Irreproachable</i> (the <i>Greek</i> for the <i>second</i> word, <i>one who gives no occasion for his being brought to a law court</i>) <i>is in relation to the world without. Sanctification,</i> as the fruit, is here treated of; <i>justification,</i> by Christ's reconciliation, as the tree, having preceded (<a onclick="return mV('Eph',1,4);">Eph 1:4</a>; <a onclick="return mV('Eph',5,26,27);">5:26, 27</a>; <a onclick="return mV('Tts',2,14);">Tts 2:14</a>). At the same time, our sanctification is regarded here as <i>perfect</i> in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (<a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>; <a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>; <a onclick="return mV('Jud',1,1);">Jude 1:1</a>): not merely <i>progressive</i> sanctification, which is the <i>gradual development</i> of the sanctification which Christ is made to the believer from the first.
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<br><br><b>in his sight</b>—in God's sight, at Christ's appearing.
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<p id="Col1_23"><b>23. If</b>—"Assuming that," etc.: not otherwise shall ye be so presented at His appearing (<a onclick="return mV('Col',1,22);">Col 1:22</a>).
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<br><br><b>grounded</b>—<i>Greek,</i> "founded," "fixed on the <i>foundation</i>" (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Eph/Eph003.html#Eph3_17">Eph 3:17</a>; <a href="./Comm/jfb/Luk/Luk006.html#Luk6_48">Luk 6:48-49</a>).
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<br><br><b>settled</b>—"steadfast." "Grounded" respects the <i>foundation</i> on which believers rest; "settled," <i>their own steadfastness</i> (<a onclick="return mV('1Pe',5,10);">1Pe 5:10</a>). <a onclick="return mV('1Cr',15,58);">1Cr 15:58</a> has the same <i>Greek.</i>
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<br><br><b>not moved away</b>—by the false teachers.
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<br><br><b>the hope of the gospel</b>— (<a onclick="return mV('Eph',1,18);">Eph 1:18</a>).
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<br><br><b>which ye have heard...which was preached to every creature...whereof I...am...a minister</b>—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 (<i>Greek,</i> 'in') every creature," the oldest manuscripts read, "in <i>all creation.</i>" Compare "in all the world," <a onclick="return mV('Col',1,6);">Col 1:6</a>; "all things...in earth," <a onclick="return mV('Col',1,20);">Col 1:20</a> (<a onclick="return mV('Mar',16,15);">Mar 16:15</a>): thus he implies that the Gospel from which he urges them <i>not to be moved,</i> has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (<a onclick="return mV('Mat',24,14);">Mat 24:14</a>). By "<i>was</i> preached," he means not merely "<i>is being preached,</i>" but <i>has been actually, as an accomplished fact, preached.</i> PLINY, not many years subsequently, in his famous letter to the Emperor Trajan [<i>Epistles,</i> 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."
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<br><br><b>whereof I Paul am</b>—rather as <i>Greek,</i> "<i>was made</i> 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" (<a onclick="return mV('Col',1,7);">Col 1:7</a>), is the same of which "I was made a minister" (<a onclick="return mV('Col',1,25);">Col 1:25</a>; <a onclick="return mV('Eph',3,7);">Eph 3:7</a>): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.
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<p id="Col1_24"><b>24. Who</b>—The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the <i>Latin versions,</i> and <i>Vulgate,</i> read as <i>English Version.</i> 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 <i>was made,</i>" in the past time (<a onclick="return mV('Col',1,23);">Col 1:23</a>).
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<br><br><b>for you</b>—"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 (<a onclick="return mV('Eph',3,1);">Eph 3:1</a>).
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<br><br><b>fill up that which is behind</b>—literally, "the deficiencies"—all that are lacking of the afflictions of Christ (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/2Cr/2Cr001.html#a2Co1_5">2Co 1:5</a>). Christ is "afflicted in all His people's afflictions" (<a onclick="return mV('Isa',63,9);">Isa 63:9</a>). "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 <i>Christ,</i>" 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 (<a onclick="return mV('Psa',56,8);">Psa 56:8</a>). All her members have thus a mutual interest in one another's sufferings (<a onclick="return mV('1Cr',12,26);">1Cr 12:26</a>). 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 <i>expiation of sin</i> and productive of <i>merit.</i> 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.
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<p id="Col1_25"><b>25. am</b>—<i>Greek,</i> "I <i>was</i> made a minister": resuming <a onclick="return mV('Col',1,23);">Col 1:23</a>, "whereof I Paul was made a minister."
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<br><br><b>dispensation</b>—the <i>stewardship</i> committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (<a onclick="return mV('Luk',12,42);">Luk 12:42</a>; <a onclick="return mV('1Cr',4,1,2);">1Cr 4:1-2</a>; <a onclick="return mV('1Cr',9,17);">9:17</a>; <a onclick="return mV('Eph',3,2);">Eph 3:2</a>).
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<br><br><b>which is given</b>—<i>Greek,</i> "which <i>was</i> given."
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<br><br><b>for you</b>—with a view to you, Gentiles (<a onclick="return mV('Col',1,27);">Col 1:27</a>; <a onclick="return mV('Rom',15,16);">Rom 15:16</a>).
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<br><br><b>to fulfil</b>—to bring it fully to all: the end of his stewardship: "fully preached" (<a onclick="return mV('Rom',15,19);">Rom 15:19</a>). "The <i>fulness</i> of Christ (<a onclick="return mV('Col',1,19);">Col 1:19</a>), and of the times (<a onclick="return mV('Eph',1,10);">Eph 1:10</a>) required him so to do" [BENGEL].
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<p id="Col1_26"><b>26. the mystery</b>— (See on JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_9">Eph 1:9, 10</a>; <a href="./Comm/jfb/Eph/Eph003.html#Eph3_5">Eph 3:5-9</a>). The <i>mystery,</i> once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in <i>you</i> (Gentiles) the hope of glory" (<a onclick="return mV('Col',1,27);">Col 1:27</a>).
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<br><br><b>from ages</b>—"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 <i>the beings living in those</i> "<i>ages.</i>" The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. <i>Greek,</i> "AEons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (<a onclick="return mV('Col',2,18);">Col 2:18</a>), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the <i>angelic beings</i> (compare <a onclick="return mV('Eph',3,10);">Eph 3:10</a>) of the pre-Adamic "ages," and from the subsequent <i>human</i> "generations." Translate as <i>Greek,</i> "<i>the</i> ages...<i>the</i> generations."
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<br><br><b>made manifest to his saints</b>—to His apostles and prophets primarily (<a onclick="return mV('Eph',3,5);">Eph 3:5</a>), and through them to <i>all His saints.</i>
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<p id="Col1_27"><b>27. would</b>—rather as <i>Greek,</i> "<i>willed,</i>" or "<i>was pleased</i> to make known." He resolves all into God's <i>good pleasure</i> and <i>will,</i> that man should not glory save in God's grace.
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<br><br><b>what</b>—How full and inexhaustible!
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<br><br><b>the riches of the glory of this mystery</b>—He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare <a onclick="return mV('Col',2,3);">Col 2:3</a> , "all the <i>treasures</i>" of <i>wisdom;</i> <a onclick="return mV('Eph',3,8);">Eph 3:8</a>, "the unsearchable <i>riches</i> of <i>Christ</i>"; <a onclick="return mV('Eph',1,7);">Eph 1:7</a>, "<i>riches</i> of His <i>grace.</i>" "<i>The glory</i> 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 (<a onclick="return mV('Col',3,4);">Col 3:4</a>; <a onclick="return mV('Rom',5,2);">Rom 5:2</a>; <a onclick="return mV('Rom',8,17,18);">8:17-18</a>; <a onclick="return mV('Eph',1,18);">Eph 1:18</a>). This sense is proved by the following: "Christ in you the hope of <i>the</i> (so <i>Greek</i>) <i>glory.</i>" 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 <i>Christ,</i> and having <i>no hope</i>" (<a onclick="return mV('Eph',2,12);">Eph 2:12</a>). Now you have "<i>Christ</i> in you the <i>hope</i> of <i>the</i> glory" just mentioned. ALFORD translates, "Christ among you," to answer to "this mystery <i>among</i> the Gentiles." But the whole clause, "Christ IN you (<a onclick="return mV('Eph',3,17);">Eph 3:17</a>) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery <i>among</i> the Gentiles." What is <i>made known</i> "among you Gentiles" is, "Christ <i>in</i> you (now by faith as your <i>hidden</i> life, <a onclick="return mV('Col',3,3);">Col 3:3</a>; <a onclick="return mV('Gal',2,20);">Gal 2:20</a>) the hope of glory" (your manifested life). The contrast (antithesis) between "CHRIST IN YOU" now as your <i>hidden</i> life, and "the hope of glory" hereafter to be <i>manifested,</i> requires this translation.
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<p id="Col1_28"><b>28. preach</b>—rather as <i>Greek,</i> "announce" or "proclaim."
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<br><br><b>warning...teaching</b>—"Warning" is connected with <i>repentance,</i> refers to one's <i>conduct,</i> and is addressed primarily to the <i>heart.</i> "Teaching" is connected with <i>faith,</i> refers to <i>doctrines,</i> and is addressed primarily to the <i>intellect.</i> These are the two heads of evangelical teaching.
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<br><br><b>every...every man</b>—without distinction of Jew or Gentile, great or small (<a onclick="return mV('Rom',10,12,13);">Rom 10:12-13</a>).
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<br><br><b>in all wisdom</b>—with all the wisdom <i>in our method of teaching</i> that we possess: so ALFORD. But <a onclick="return mV('Col',1,9);">Col 1:9</a>; <a onclick="return mV('Col',3,16);">Col 3:16</a>, favor ESTIUS' view, which refers it to the <i>wisdom communicated to those being taught:</i> keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true <i>wisdom</i> (compare <a onclick="return mV('1Cr',2,6,);">1Cr 2:6-7</a>; <a onclick="return mV('1Cr',12,8);">12:8</a>; <a onclick="return mV('Eph',1,17);">Eph 1:17</a>).
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<br><br><b>present</b>— (See on JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_22">Col 1:22</a>); at Christ's coming.
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<br><br><b>every man</b>—Paul is zealous lest the false teachers should seduce <i>one single</i> 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.
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<br><br><b>perfect in Christ</b>—who is the <i>element in living union with</i> whom alone each believer can find <i>perfection: perfectly instructed</i> (<a onclick="return mV('Eph',4,13);">Eph 4:13</a>) in doctrine, and <i>full grown</i> or <i>matured</i> in faith and practice. "Jesus" is omitted in all the oldest manuscripts.
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<p id="Col1_29"><b>29. Whereunto</b>—namely, "to present every man perfect in Christ."
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<br><br><b>I also labour</b>—rather, "I labor also." I not only "proclaim" (<i>English Version,</i> "preach") Christ, but I <i>labor</i> also.
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<br><br><b>striving</b>—in "conflict" (<a onclick="return mV('Col',2,1);">Col 2:1</a>) of spirit (compare <a onclick="return mV('Rom',8,26);">Rom 8:26</a>). The same <i>Greek</i> word is used of Epaphras (<a onclick="return mV('Col',4,12);">Col 4:12</a>), "<i>laboring fervently</i> for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (<a onclick="return mV('Luk',22,44);">Luk 22:44</a>): so "strive" (the same <i>Greek</i> word, "agonize"), <a onclick="return mV('Luk',13,24);">Luk 13:24</a>. So Jacob "<i>wrestled</i>" in prayer (<a onclick="return mV('Gen',32,'24-29');">Gen 32:24-29</a>). Compare "contention," <i>Greek,</i> "agony," or "striving earnestness," <a onclick="return mV('1Th',2,2);">1Th 2:2</a>.
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<br><br><b>according to his working</b>—Paul avows that he has power to "strive" in spirit for his converts, so far only as <i>Christ</i> works in him and by him (<a onclick="return mV('Eph',3,20);">Eph 3:20</a> <a onclick="return mV('Phl',4,13);">Phl 4:13</a>).
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<br><br><b>mightily</b>—literally, "in power."
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