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, 28; 2:2, &c.; Col 2:8; 3:12, 14; 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, 20; 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 ( Ac 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, 10; 4:15; 1Th 1:5; 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" ( Ac 19:10, 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. C ONYBEARE 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; 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 ( Ac 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.
Col 1:1-29. ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY.
1. by the will of God--Greek, "through,"
&c. (compare Note, see on 1Co 1:1).
Timothy--(Compare Notes, see on
2Co 1:1 and Php 1:1). He was with Paul at the
time of writing in Rome. He had been companion of Paul in
his first tour through Phrygia, in which Colosse was. Hence
the Colossians seem to have associated him with Paul in
their affections, and the apostle joins him with himself in
the address. Neither, probably, had seen the
Colossian Church (compare
Col 2:1); but had seen, during their tour through
Phrygia, individual Colossians, as Epaphras, Philemon,
Archippus, and Apphia (
Phm 2), who when converted brought the Gospel to their
native city.
2. Colosse--written in the oldest manuscripts,
"Colasse." As "saints" implies union
with God, so "the faithful brethren" union with
Christian men [BENGEL].
and the Lord Jesus Christ--supported
by some oldest manuscripts omitted by others of equal
antiquity.
3. Thanksgiving for the "faith, hope, and love"
of the Colossians. So in the twin Epistle sent at the same
time and by the same bearer, Tychicus (
Eph 1:15, 16).
We--I and Timothy.
and the Father--So some of the oldest
manuscripts read. But others better omit the
"and," which probably crept in from
Eph 1:3.
praying always for you--with
thanksgiving (
Php 4:6). See
Col 1:4.
4. Since we heard--literally, "Having heard." The
language implies that he had only heard of, and not
seen, them (
Col 2:1). Compare
Ro 1:8, where like language is used of a Church which
he had not at the time visited.
love . . . to all--the
absent, as well as those present [BENGEL].
5. For--to be joined with the words immediately preceding:
"The love which ye have to all the saints
because of (literally, 'on account of')
the hope," &c. The hope of eternal life will never
be in us an inactive principle but will always produce
"love." This passage is abused by Romanists, as
if the hope of salvation depended upon works. A false
argument. It does not follow that our hope is founded on
our works because we are strongly stimulated to live well;
since nothing is more effectual for this purpose than the
sense of God's free grace [CALVIN].
laid up--a treasure laid up so
as to be out of danger of being lost (
2Ti 4:8). Faith, love, and hope (
Col 1:4, 5), comprise the sum of Christianity. Compare
Col 1:23, "the hope of the Gospel."
in heaven--Greek, "in the
heavens."
whereof ye heard before--namely, at
the time when it was preached to you.
in the word, &c.--That
"hope" formed part of "the word of the truth
of the Gospel" (compare
Eph 1:13), that is, part of the Gospel truth preached
unto you.
6. Which is come unto you--Greek, "Which is
present among you," that is, which has come to, and
remains with, you. He speaks of the word as a living person
present among them.
as it is in all the
world--virtually, as it was by this time preached in
the leading parts of the then known world;
potentially, as Christ's command was that the
Gospel should be preached to all nations, and not be
limited, as the law was, to the Jews (
Mt 13:38; 24:14; 28:19). However, the true reading, and
that of the oldest manuscripts, is that which omits the
following "and," thus (the "it
is" of English Version is not in the
original Greek): "As in all the world it is
bringing forth fruit and growing (so the oldest
manuscripts read; English Version omits 'and
growing,' without good authority), even as it doth in
you also." Then what is asserted is not that the
Gospel has been preached in all the world, but that it is
bearing fruits of righteousness, and (like a tree
growing at the same time that it is bearing
fruit) growing in numbers of its converts in, or
throughout, all the world.
heard of it--rather, "heard
it."
and knew--rather, "came to
know"; became fully experimentally
acquainted with.
the grace of God in truth--that is, in
its truth, and with true knowledge [ALFORD].
7. As ye also learned--"Also" is omitted in the
oldest manuscripts. The insertion implied that those
inserting it thought that Paul had preached the
Gospel to the Colossians as well as Epaphras, Whereas the
omission in the oldest manuscripts implies that Epaphras
alone was the founder of the Church at Colosse.
of--"from
Epaphras."
dear--Greek,
"beloved."
fellow servant--namely, of Christ. In
Phm 23 he calls him "my fellow prisoner." It
is possible that Epaphras may have been apprehended for his
zealous labors in Asia Minor; but more probable that Paul
gave him the title; as his faithful companion in his
imprisonment (compare Note, see on Col 4:10, as to MEYER'S
conjecture).
who is for you, &c.--Translate,
"who is faithful in your behalf as a minister of
Christ"; hinting that he is one not to be set aside
for the new and erroneous teachers (
Col 2:1-23). Most of the oldest manuscripts read,
"for (or 'in behalf of') US."
Vulgate, however, with one of the oldest manuscripts,
supports English Version.
8. your love-- (
Col 1:4); "to all the saints."
in the Spirit--the sphere or element
IN which alone true love is found; as distinguished from
the state of those "in the flesh" (
Ro 8:9). Yet even they needed to be stirred up to
greater love (
Col 3:12-14). Love is the first and chief fruit of the
Spirit (
Ga 5:22).
9. we also--on our part.
heard it-- (
Col 1:4).
pray--Here he states what in
particular he prays for; as in
Col 1:3 he stated generally the fact of his
praying for them.
to desire--"to make
request."
might be filled--rather,
"may be filled"; a verb, often found in
this Epistle (
Col 4:12, 17).
knowledge--Greek, "full
and accurate knowledge." Akin to the Greek for
"knew" (see on Col
1:6).
of his will--as to how ye ought to
walk (
Eph 5:17); as well as chiefly that "mystery of His
will, according to His good pleasure which He purposed in
Himself; that in the fulness of times He might gather
together in one all things in Christ" (
Eph 1:9, 10); God's "will," whereby He
eternally purposed to reconcile to Himself, and save men by
Christ, not by angels, as the false teachers in some degree
taught (
Col 2:18) [ESTIUS]. There seems to have been a want of
knowledge among the Colossians; notwithstanding
their general excellencies; hence he so often dwells on
this subject (
Col 1:28; Col 2:2, 3; 3:10, 13; 4:5, 6). On the
contrary he less extols wisdom to the Corinthians,
who were puffed up with the conceit of knowledge.
wisdom--often mentioned in this
Epistle, as opposed to the (false) "philosophy"
and "show of wisdom" (
Col 2:8, 23; compare
Eph 1:8).
understanding--sagacity to discern
what on each occasion is suited to the place and the time;
its seat is "the understanding" or intellect;
wisdom is more general and has its seat in the whole
compass of the faculties of the soul [BENGEL].
"Wouldst thou know that the matters in the word of
Christ are real things? Then never read them for mere
knowledge sake" [Quoted by GAUSSEN.] Knowledge is
desirable only when seasoned by "spiritual
understanding."
10. Greek, "So as to walk"; so that ye may
walk. True knowledge of God's will is inseparable from
walking conformably to it.
worthy of the Lord-- (
Eph 4:1).
unto--so as in every way to be
well-pleasing to God.
pleasing--literally, "desire
of pleasing."
being fruitful--Greek,
"bearing fruit." This is the first manifestation
of their "walking worthy of the Lord." The second
is, "increasing (growing) in the knowledge of God (or
as the oldest manuscripts read, 'growing BY the full
knowledge of God')"; thus, as the Gospel
word (
Col 1:6) was said to "bring forth fruit," and
to "grow" in all the world, even as it did in the
Colossians, ever since the day they knew the grace
of God, so here it is Paul's prayer that they
might continue to "bring forth fruit," and
"grow" more and more by the full knowledge
of God, the more that "knowledge" (
Col 1:9) was imparted to them. The full knowledge of
God is the real instrument of enlargement in soul
and life of the believer [ALFORD]. The third manifestation
of their walk is (
Col 1:11), "Being strengthened with all
might," &c. The fourth is (
Col 1:12), "Giving thanks unto the Father,"
&c.
11. Greek, "Being made mighty with (literally,
'in') all might."
according to his glorious
power--rather, "according to the power (the
characteristic of 'His glory,' here appropriate to
Paul's argument,
Eph 1:19; 6:10; as its exuberant 'riches,' in
Eph 3:16) of His glory." His power is inseparable
from His glory (
Ro 6:4).
unto all patience--so as to attain to
all patient endurance; persevering, enduring
continuance in the faith, in spite of trials of
persecutors, and seductions of false teachers.
long-suffering--towards those whom one
could repel. "Patience," or
"endurance," is exercised in respect to those
whom one cannot repel [CHRYSOSTOM].
with joyfulness--joyful endurance (
Ac 16:25; Ro 5:3, 11).
12. You "giving thanks unto the Father."
See on Col 1:10; this clause is
connected with "that ye may be filled" (
Col 1:9), and "that ye may walk" (
Col 1:10). The connection is not, "We do
not cease to pray for you (
Col 1:9) giving thanks."
unto the Father--of Jesus Christ, and
so our Father by adoption (
Ga 3:26; 4:4-6).
which hath made us meet--Greek,
"who made us meet." Not "is
making us meet" by progressive growth in holiness;
but once for all made us meet. It is not
primarily the Spirit's work that is meant
here, as the text is often used; but the
Father's work in putting us by adoption, once for
all, in a new standing, namely, that of children.
The believers meant here were in different stages of
progressive sanctification; but in respect to the meetness
specified here, they all alike had it from the Father, in
Christ His Son, being "complete in Him" (
Col 2:10). Compare
Joh 17:17; Jude 1, "sanctified by God the
Father";
1Co 1:30. Still, secondarily, this once-for-all
meetness contains in it the germ of sanctification,
afterwards developed progressively in the life by the
Father's Spirit in the believer. The Christian life of
heavenliness is the first stage of heaven itself. There
must, and will be, a personal meetness for heaven,
where there is a judicial meetness.
to be partakers,
&c.--Greek, "for the (or
'our') portion of the inheritance (
Ac 20:32; 26:18; Eph 1:11) of the saints in
light." "Light" begins in the believer here,
descending from "the Father of lights" by Jesus,
"the true light," and is perfected in the kingdom
of light, which includes knowledge, purity, love, and joy.
It is contrasted here with the "darkness" of the
unconverted state (
Col 1:13; compare
1Pe 2:9).
13. from--Greek, "out of the
power," out of the sphere in which his power is
exercised.
darkness--blindness, hatred, misery
[BENGEL].
translated--Those thus translated as
to state, are also transformed as to character. Satan has
an organized dominion with various orders of powers of evil
(
Eph 2:2; 6:12). But the term "kingdom" is
rarely applied to his usurped rule (
Mt 12:26); it is generally restricted to the kingdom of
God.
his dear Son--rather as Greek,
"the Son of His love": the Son on whom His love
rests (
Joh 17:26; Eph 1:6): contrasted with the
"darkness" where all is hatred and hateful.
14. (
Eph 1:7.)
redemption--rather as Greek,
"our redemption."
through his blood--omitted in the
oldest manuscripts; probably inserted from
Eph 1:7.
sins--Translate as Greek,
"our sins." The more general term: for
which
Eph 1:7, Greek, has, "our
transgressions," the more special term.
15. They who have experienced in themselves
"redemption" (
Col 1:14), know Christ in the glorious character here
described, as above the highest angels to whom the false
teachers (
Col 2:18) taught worship was to be paid. Paul describes
Him: (1) in relation to God and creation (
Col 1:15-17); (2) in relation to the Church (
Col 1:18-20). As the former regards Him as the Creator
(
Col 1:15, 16) and the Sustainer (
Col 1:17) of the natural world; so the latter, as the
source and stay of the new moral creation.
image--exact likeness and perfect
Representative. Adam was made "in the image of
God" (
Ge 1:27). But Christ, the second Adam, perfectly
reflected visibly "the invisible God" (
1Ti 1:17), whose glories the first Adam only in part
represented. "Image" (eicon) involves
"likeness" (homoiosis); but
"likeness" does not involve "image."
"Image" always supposes a prototype, which it not
merely resembles, but from which it is drawn: the exact
counterpart, as the reflection of the sun in the water: the
child the living image of the parent. "Likeness"
implies mere resemblance, not the exact
counterpart and derivation as "image"
expresses; hence it is nowhere applied to the Son, while
"image" is here, compare
1Co 11:7 [TRENCH]. (
Joh 1:18; 14:9; 2Co 4:4; 1Ti 3:16; Heb 1:3). Even
before His incarnation He was the image of the invisible
God, as the Word (
Joh 1:1-3) 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."
first-born of every creature-- (
Heb 1:6), "the first-begotten":
"begotten of His Father before all worlds"
[Nicene Creed]. Priority and superlative dignity is
implied (
Ps 89:27). English Version might seem to favor
Arianism, as if Christ were a creature. Translate,
"Begotten (literally, 'born') before
every creature," as the context shows, which gives the
reason why He is so designated. "For," &c.
(
Col 1:16, 17) [TRENCH]. This expression is understood
by ORIGEN (so far is the Greek from favoring
Socinian or Arian views) as declaring the Godhead of
Christ, and is used by Him as a phrase to mark that
Godhead, in contrast with His manhood [Book 2,
sec. Against Celsus]. The Greek does not
strictly admit ALFORD'S translation, "the
first-born of all creation."
16. For--Greek, "Because." This gives the
proof that He is not included in the things created, but is
the "first-begotten" before "every
creature" (
Col 1:15), begotten as "the Son of God's
love" (
Col 1:13), antecedently to all other emanations:
"for" all these other emanations came from Him,
and whatever was created, was created by Him.
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" (
Ge 1:27), is the source of the new relation to them by
redemption, formed in His incarnation, whereby He restores
them to His lost image. "In Him" implies
something prior to "by" and "for Him"
presently after: the three prepositions mark in succession
the beginning, the progress, and the end [BENGEL].
all things--Greek,
"the universe of things." That the new
creation is not meant in this verse (as Socinians
interpret), is plain; for angels, who are included
in the catalogue, were not new created by Christ;
and he does not speak of the new creation till
Col 1:18. The creation "of the things that are in
the heavens" (so Greek) includes the
creation of the heavens themselves: the former are
rather named, since the inhabitants are more noble than
their dwellings. Heaven and earth and all that is m them
(
1Ch 29:11; Ne 9:6; Re 10:6).
invisible--the world of spirits.
thrones, or
dominions--lordships: the thrones are the greater of
the two.
principalities, or powers--rather,
"rules, or authorities": the former
are stronger than the latter (compare Note, see on
Eph 1:21). The latter pair
refer to offices in respect to God's creatures:
"thrones and dominions" express exalted
relation to God, they being the chariots on
which He rides displaying His glory (
Ps 68:17). The existence of various orders of angels is
established by this passage.
all things--Greek, "the
whole universe of things."
were--rather, to distinguish the
Greek aorist, which precedes from the perfect tense
here, "have been created." In the former
case the creation was viewed as a past act at a point of
time, or as done once for all; here it is viewed, not
merely as one historic act of creation in the past, but as
the permanent result now and eternally
continuing.
by him--as the instrumental Agent (
Joh 1:3).
for him--as the grand End of
creation; containing in Himself the reason why creation is
at all, and why it is as it is [ALFORD]. He is the
final cause as well as the efficient cause.
LACHMANN'S punctuation of
Col 1:15-18 is best, whereby "the first-born of
every creature" (
Col 1:15) answers to "the first-born from the
dead" (
Col 1:18), the whole forming one sentence with the
words ("All things were created 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."
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).
by him--Greek, "IN
Him" (as the conditional element of existence,
Col 1:16) [ALFORD].
consist--"subsist." Not only
are called into being from nothing, but are maintained
in their present state. The Son of God is the
Conserver, as well as the Creator of all things
[PEARSON]. BENGEL less probably explains, "All things
in Him come together into one system: the universe
found its completion in Him" (
Isa 41:4; Re 22:13). Compare as to GOD,
Ro 11:36: similar language; therefore Christ
must be God.
18. Revelation of Christ to the Church and the new
creation, as the Originator of both.
he--emphatical. Not angels in
opposition to the false teachers' doctrine concerning
angel-worship, and the power of Oeons or (imaginary) spirit
emanations from God (
Col 2:10, 18).
head of the body, the church--The
Church is His body by virtue of His entering into communion
corporeally with human nature [NEANDER], (
Eph 1:22). The same One who is the Head of all things
and beings by creation, is also, by virtue of being
"the first-born from the dead," and so "the
first-fruits" of the new creation among men, the Head
of the Church.
who is--that is, in that He is the
Beginning [ALFORD]. Rather, this is the beginning of a
new paragraph. As the former paragraph, which related
to His originating the physical creation, began with
"Who is" (
Col 1:15); so this, which treats of His originating the
new creation, begins with "who is"; a parenthesis
preceding, which closes the former paragraph, that
parenthesis (see on Col 1:16),
including from "all things were created by Him,"
to "Head of the body, the Church." The
head of kings and high priests was anointed, as the
seat of the faculties, the fountain of dignity, and
original of all the members (according to Hebrew
etymology). So Jesus by His unction was designated as the
Head of the body, the Church.
the beginning--namely, of the new
creation, as of the old (
Pr 8:22; Joh 1:1; compare
Re 1:8): the beginning of the Church of the first-born
(
Heb 12:23), as being Himself the "first-born from
the dead" (
Ac 26:23; 1Co 15:20, 23). Christ's primogeniture is
threefold: (1) From eternity the "first-begotten"
of the Father (
Col 1:15); (2) As the first-born of His mother (
Mt 1:25); (3) As the Head of the Church, mystically
begotten of the Father, as it were to a new life, on the
day of His resurrection, which is His
"regeneration," even as His people's coming
resurrection will be their "regeneration" (that
is, the resurrection which was begun in the soul, extended
to the body and to the whole creation,
Ro 8:21, 22) (
Mt 19:28; Ac 13:33; Re 1:5). Sonship and resurrection
are similarly connected (
Lu 20:36; Ro 1:4; 8:23; 1Jo 3:2). Christ by rising from
the dead is the efficient cause (
1Co 15:22), as having obtained the power, and the
exemplary cause, as being the pattern (
Mic 2:13; Ro 6:5; Php 3:21), of our resurrection: the
resurrection of "the Head" involves
consequentially that of the members.
that in all things--He resumes the
"all things" (
Col 1:20).
he might have the
pre-eminence--Greek, "He HIMSELF may
(thus) become the One holding the first place," or,
"take the precedency." Both ideas are included,
priority in time and priority in dignity: now
in the regenerated world, as before in the world of
creation (
Col 1:15). "Begotten before every creature, or
"first-born of every creature" (
Ps 89:27; Joh 3:13).
19. Greek, "(God) was well
pleased," &c.
in him--that is, in the Son (
Mt 3:17).
all fulness--rather as Greek,
"all the fulness," namely, of God,
whatever divine excellence is in God the Father (
Col 2:9; Eph 3:19; compare
Joh 1:16; 3:34). The Gnostics used the term
"fulness," for the assemblage of emanations, or
angelic powers, coming from God. The Spirit presciently by
Paul warns the Church, that the true "fulness"
dwells in Christ alone. This assigns the reason why Christ
takes precedence of every creature (
Col 1:15). For two reasons Christ is Lord of the
Church: (1) Because the fulness of the divine attributes
(
Col 1:19) dwells in Him, and so He has the power
to govern the universe; (2) Because (
Col 1:20) what He has done for the Church gives Him the
right to preside over it.
should . . . dwell--as in a
temple (
Joh 2:21). This indwelling of the Godhead in
Christ is the foundation of the reconciliation
by Him [BENGEL]. Hence the "and" (
Col 1:20) connects as cause and effect the two things,
the Godhead in Christ, and the reconciliation by
Christ.
20. The Greek order is, "And through Him
(Christ) to reconcile again completely (see on Eph 2:16) all things (Greek,
'the whole universe of things') unto Himself (unto
God the Father,
2Co 5:19), having made peace (God the Father having
made peace) through the blood of His (Christ's)
cross," that is, shed by Christ on the cross:
the price and pledge of our reconciliation with God. The
Scripture phrase, "God reconciles man to
Himself," implies that He takes away by the blood of
Jesus the barrier which God's justice interposes
against man's being in union with God (compare
Note, see on Ro 5:10;
2Co 5:18). So the Septuagint,
1Sa 29:4, "Wherewith should he reconcile himself
unto his master," that is, reconcile his master
unto him by appeasing his wrath. So
Mt 5:23, 24.
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.
things in earth . . . in
heaven--Good angels, in one sense, do not need
reconciliation to God; fallen angels are excluded from it
(
Jude 6). But probably redemption has effects on the
world of spirits unknown to us. Of course, His reconciling
us, and His reconciling them, must be by a
different process, as He took not on Him the nature of
angels, so as to offer a propitiation for them. But
the effect of redemption on them, as He is their
Head as well as ours, is that they are thereby
brought nearer God, and so gain an increase of
blessedness [ALFORD], and larger views of the love and
wisdom of God (
Eph 3:10). All creation subsists in Christ, all
creation is therefore affected by His propitiation: sinful
creation is strictly "reconciled" from its
enmity; sinless creation, comparatively distant from His
unapproachable purity (
Job 4:18; 15:15; 25:5), is lifted into nearer
participation of Him, and in this wider sense is
reconciled. Doubtless, too, man's fall, following on
Satan's fall, is a segment of a larger circle of evil,
so that the remedy of the former affects the standing of
angels, from among whom Satan and his host fell. Angels
thereby having seen the magnitude of sin, and the infinite
cost of redemption, and the exclusion of the fallen angels
from it, and the inability of any creature to stand morally
in his own strength, are now put beyond the reach of
falling. Thus BACON'S definition of Christ's
Headship holds good: "The Head of redemption to
man; the Head of preservation to angels." Some
conjecture that Satan, when unfallen, ruled this earth and
the pre-Adamic animal kingdom: hence his malice against man
who succeeded to the lordship of this earth and its
animals, and hence, too, his assumption of the form of a
serpent, the subtlest of the animal tribes.
Lu 19:38 states expressly "peace in heaven"
as the result of finished redemption, as "peace on
earth" was the result of its beginning at Jesus'
birth (
Lu 2:14). BENGEL explains the reconciliation to be that
of not only God, but also angels, estranged from men
because of man's enmity against God.
Eph 1:10 accords with this: This is true, but only part
of the truth: so A LFORD'S view also is but part of the
truth. An actual reconciliation or restoration of
peace in heaven, as well as on earth, is expressed by
Paul. As long as that blood of reconciliation was not
actually shed, which is opposed (
Zec 3:8, 9) to the accusations of Satan, but was only
in promise, Satan could plead his right against men before
God day and night (
Job 1:6; Re 12:10); hence he was in heaven till the ban
on man was broken (compare
Lu 10:18). So here; the world of earth and heaven owe
to Christ alone the restoration of harmony after the
conflict and the subjugation of all things under one
Head (compare
Heb 11:23). Sin introduced discord not only on earth,
but also in heaven, by the fall of demons; it brought into
the abodes of holy angels, though not positive, yet
privative loss, a retardation of their highest and most
perfect development, harmonious gradation, and perfect
consummation. Angels were no more able than men by
themselves to overcome the peace disturbers, and cast out
the devils; it is only "by," or "through
HIM," and "the blood of HIS cross," that
peace was restored even in heaven; it is only after
Christ has obtained the victory fully and legally, that
Michael (
Re 12:7-10) and his angels can cast out of heaven Satan
and his demons (compare
Col 2:15). Thus the point of Paul's argument
against angel-worship is, that angels themselves, like men,
wholly depend on Christ, the sole and true object of
worship [AUBERLEN].
21. The Colossians are included in this general
reconciliation (compare
Eph 2:1, 12).
sometime--"once."
alienated--from God and salvation:
objectively banished from God, through the barrier
which God's justice interposed against your sin:
subjectively estranged through the alienation of
your own wills from God. The former is the prominent
thought (compare
Ro 5:10), as the second follows, "enemies in your
mind." "Actual alienation makes habitual
'enemies'" [B ENGEL].
in your mind--Greek, "in
your understanding" or "thought" (
Eph 2:3; 4:18).
by wicked works--rather as
Greek, "in your wicked works" (wicked
works were the element in which your enmity
subsisted).
yet now--Notwithstanding the
former alienation, now that Christ has come,
God hath completely reconciled, or restored to
His friendship again (so the Greek, compare
Note, see on Col 1:20).
22. In the body of his flesh--the element in which His
reconciling sufferings had place. Compare
Col 1:24, "afflictions of Christ in my
flesh" (
1Pe 2:24). Angels who have not a "body of
flesh" are not in any way our reconciling mediators,
as your false teachers assert, but He, the Lord of angels,
who has taken our flesh, that in it He might
atone for our fallen manhood.
through death--rather as Greek,
"through His death" (which could only take
place in a body like ours, of flesh,
Heb 2:14). This implies He took on Him our true and
entire manhood. Flesh is the sphere in which His
human sufferings could have place (compare
Col 1:24; Eph 2:15).
to present you-- (
Eph 5:27). The end of His reconciling atonement by
death.
holy--positively; and in relation to
God.
unblamable . . .
unreprovable--negatively. "Without blemish" (as
the former Greek word is translated as to Jesus, our
Head,
1Pe 1:19) in one's self. Irreproachable (the
Greek for the second word, one who gives
no occasion for his being brought to a law court) is
in relation to the world without. Sanctification, as
the fruit, is here treated of; justification, by
Christ's reconciliation, as the tree, having preceded
(
Eph 1:4; 5:26, 27; Tit 2:14). At the same time, our
sanctification is regarded here as perfect in
Christ, into whom we are grafted at regeneration or
conversion, and who is "made of God unto us (perfect)
sanctification" (
1Co 1:30; 1Pe 1:2; Jude 1): not merely
progressive sanctification, which is the gradual
development of the sanctification which Christ is made
to the believer from the first.
in his sight--in God's sight, at
Christ's appearing.
23. If--"Assuming that," &c.: not otherwise
shall ye be so presented at His appearing (
Col 1:22).
grounded--Greek,
"founded," "fixed on the
foundation" (compare Note, see on Eph 3:17;
Lu 6:48, 49).
settled--"steadfast."
"Grounded" respects the foundation on
which believers rest; "settled," their own
steadfastness (
1Pe 5:10).
1Co 15:58 has the same Greek.
not moved away--by the false
teachers.
the hope of the gospel-- (
Eph 1:18).
which ye have heard . . .
which was preached to every creature . . .
whereof I . . . am . . . a
minister--Three arguments against their being "moved
away from the Gospel": (1) Their having heard it; (2)
The universality of the preaching of it; (3) Paul's
ministry in it. For "to (Greek, 'in')
every creature," the oldest manuscripts read, "in
all creation." Compare "in all the
world,"
Col 1:6; "all things . . . in
earth,"
Col 1:20 (
Mr 16:15): thus he implies that the Gospel from which
he urges them not to be moved, has this mark of
truth, namely, the universality of its announcement, which
accords with the command and prophecy of Christ Himself (
Mt 24:14). 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."
whereof I Paul am--rather as
Greek, "was made a minister." Respect
for me, the minister of this world-wide Gospel, should lead
you not to be moved from it. Moreover (he implies), the
Gospel which ye heard from Epaphras, your
"minister" (
Col 1:7), is the same of which "I was made a
minister" (
Col 1:25; Eph 3:7): if you be moved from it, ye will
desert the teaching of the recognized ministers of the
Gospel for unauthorized false teachers.
24. Who--The oldest manuscripts omit "who"; then
translate, "Now I rejoice." Some very old
manuscripts, and the best of the Latin versions, and
Vulgate, read as English Version. To enhance
the glory of Christ as paramount to all, he mentions his
own sufferings for the Church of Christ. "Now"
stands in contrast to "I was made," in the
past time (
Col 1:23).
for you--"on your behalf,"
that ye may be confirmed in resting solely on Christ (to
the exclusion of angel-worship) by the glorification of
Christ in my sufferings (
Eph 3:1).
fill up that which is
behind--literally, "the deficiencies"--all that
are lacking of the afflictions of Christ (compare
Note, see on 2Co 1:5).
Christ is "afflicted in all His people's
afflictions" (
Isa 63:9). "The Church is His body in which He is,
dwells, lives, and therefore also suffers" [VITRINGA].
Christ was destined to endure certain afflictions in this
figurative body, as well as in His literal; these were
"that which is behind of the afflictions of
Christ," which Paul "filled up." His own
meritorious sufferings in expiation for sin were once for
all completely filled up on the Cross. But His Church (His
second Self) has her whole measure of afflictions fixed.
The more Paul, a member, endured, the less remain for the
rest of the Church to endure; the communion of saints thus
giving them an interest in his sufferings. It is in
reference to the Church's afflictions, which are
"Christ's afflictions, that Paul here saith,
"I fill up the deficiencies," or "what
remain behind of the afflictions of Christ." She is
afflicted to promote her growth in holiness, and her
completeness in Christ. Not one suffering is lost (
Ps 56:8). All her members have thus a mutual interest
in one another's sufferings (
1Co 12:26). But Rome's inference hence, is utterly
false that the Church has a stock treasury of the merits
and satisfactions of Christ and His apostles, out of which
she may dispense indulgences; the context has no reference
to sufferings in expiation of sin and productive of
merit. Believers should regard their sufferings less
in relation to themselves as individuals, and more as parts
of a grand whole, carrying out God's perfect plan.
25. am--Greek, "I was made a
minister": resuming
Col 1:23, "whereof I Paul was made a
minister."
dispensation--the stewardship
committed to me to dispense in the house of God, the
Church, to the whole family of believers, the goods of my
Master (
Lu 12:42; 1Co 4:1, 2; 9:17; Eph 3:2).
which is given--Greek,
"which was given."
for you--with a view to you, Gentiles
(
Col 1:27; Ro 15:16).
to fulfil--to bring it fully to all:
the end of his stewardship: "fully preached" (
Ro 15:19). "The fulness of Christ (
Col 1:19), and of the times (
Eph 1:10) required him so to do" [BENGEL].
26. the mystery--(See on Eph
1:9, 10;
Eph 3:5-9). The mystery, once hidden, now
revealed, is redemption for the whole Gentile world, as
well as for the Jews, "Christ in you (Gentiles)
the hope of glory" (
Col 1:27).
from ages--"from," according
to ALFORD, refers to time, not "hidden from":
from the time of the ages; still what is meant is that the
mystery was hidden from the beings living in those
"ages." The "ages" are the vast
successive periods marked by successive orders of beings
and stages of creation. Greek,
"Æons," a word used by the Gnostics for
angelic beings emanating from God. The Spirit by Paul
presciently, in opposition to Gnostic error already
beginning (
Col 2:18), teaches, that the mystery of redemption was
hidden in God's purposes in Christ, alike from the
angelic beings (compare
Eph 3:10) of the pre-Adamic "ages," and from
the subsequent human "generations."
Translate as Greek, "the ages
. . . the generations."
made manifest to his saints--to His
apostles and prophets primarily (
Eph 3:5), and through them to all His saints.
27. would--rather as Greek,
"willed," or "was pleased to
make known." He resolves all into God's good
pleasure and will, that man should not glory
save in God's grace.
what--How full and
inexhaustible!
the riches of the glory of this
mystery--He accumulates phrase on phrase to enhance the
greatness of the blessing in Christ bestowed by God on the
Gentiles. Compare
Col 2:3, "all the treasures" of
wisdom;
Eph 3:8, "the unsearchable riches of
Christ";
Eph 1:7, "riches of His grace."
"The glory of this mystery" must be the
glory which this once hidden, and now revealed, truth makes
you Gentiles partakers of, partly now, but mainly when
Christ shall come (
Col 3:4; Ro 5:2; 8:17, 18; Eph 1:18). This sense is
proved by the following: "Christ in you the hope of
the (so Greek) glory." The lower
was the degradation of you Gentiles, the higher is the
richness of the glory to which the mystery revealed now
raises you. You were "without Christ, and
having no hope" (
Eph 2:12). Now you have "Christ in you the
hope of the glory" just mentioned.
ALFORD translates, "Christ among you," to answer
to "this mystery among the Gentiles." But
the whole clause, "Christ IN you (
Eph 3:17) the hope of glory," answers to
"this mystery," and not to the whole sentence,
"this mystery among the Gentiles." What is
made known "among you Gentiles" is,
"Christ in you (now by faith as your
hidden life,
Col 3:3; Ga 2:20) the hope of glory" (your
manifested life). The contrast (antithesis) between
"CHRIST IN YOU" now as your hidden life,
and "the hope of glory" hereafter to be
manifested, requires this translation.
28. preach--rather as Greek, "announce" or
"proclaim."
warning . . .
teaching--"Warning" is connected with
repentance, refers to one's conduct, and is
addressed primarily to the heart.
"Teaching" is connected with faith, refers
to doctrines, and is addressed primarily to the
intellect. These are the two heads of evangelical
teaching.
every . . . every
man--without distinction of Jew or Gentile, great or small
(
Ro 10:12, 13).
in all wisdom--with all the wisdom
in our method of teaching that we possess: so ALFORD.
But
Col 1:9; Col 3:16, favor ESTIUS' view, which refers
it to the wisdom communicated to those being taught:
keeping back nothing, but instructing all in the perfect
knowledge of the mysteries of faith which is the true
wisdom (compare
1Co 2:6, 7; 12:8; Eph 1:17).
present--(See on
Col 1:22); at Christ's coming.
every man--Paul is zealous lest the
false teachers should seduce one single soul of
Christ's people at Colosse. So each individual among
them should be zealous for himself and his neighbor. Even
one soul is of incalculable value.
perfect in Christ--who is the
element in living union with whom alone each believer
can find perfection: perfectly instructed (
Eph 4:13) in doctrine, and full grown or
matured in faith and practice. "Jesus" is
omitted in all the oldest manuscripts.
29. Whereunto--namely, "to present every man perfect
in Christ."
I also labour--rather, "I labor
also." I not only "proclaim" (English
Version, "preach") Christ, but I labor
also.
striving--in "conflict" (
Col 2:1) of spirit (compare
Ro 8:26). The same Greek word is used of
Epaphras (
Col 4:12), "laboring fervently for you in
prayers": literally, "agonizing,"
"striving as in the agony of a contest." So Jesus
in Gethsemane when praying (
Lu 22:44): so "strive" (the same Greek
word, "agonize"),
Lu 13:24. So Jacob "wrestled" in
prayer (
Ge 32:24-29). Compare "contention,"
Greek, "agony," or "striving
earnestness,"
1Th 2:2.
according to his working--Paul avows
that he has power to "strive" in spirit for his
converts, so far only as Christ works in him and by
him (
Eph 3:20; Php 4:13).
mightily--literally, "in
power."
Col 2:1-23. HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM.
1. For--He explains in what respect he "labored
striving" (
Col 1:29). Translate as Greek, "I wish
you to know how great a conflict (the same Greek
word as in
Col 1:29, "agony of a conflict" of
fervent, anxious prayer; not conflict with the false
teachers, which would have been impossible for him now in
prison) I have for you."
them at Laodicea--exposed to the same
danger from false teachers as the Colossians (compare
Col 4:16). This danger was probably the cause of his
writing to Laodicea, as well as to Colosse.
not seen my face in the
flesh--including those in Hierapolis (
Col 4:13). Paul considered himself a "debtor"
to all the Gentiles (
Ro 1:14). "His face" and presence would have
been a "comfort" (
Col 2:2; Ac 20:38). Compare
Col 1:4, 7, 8, in proof that he had not seen,
but only heard of the Colossians. Hence he strives
by earnest conflict with God in anxious prayer for
them, to make up for the loss of his bodily presence among
them. Though "absent in the flesh, I am with
you in the Spirit" (
Col 2:5).
2. Translate, "That their hearts may be
comforted." The "their," compared with
"you" (
Col 2:4), proves that in
Col 2:1 the words, "have not seen my face in the
flesh," is a general designation of those for
whom Paul declares he has "conflict," including
the particular species, "you (Colossians) and them at
Laodicea." For it is plain, the prayer "that
their hearts may be comforted," must include in it
the Colossians for whom he expressly says, "I have
conflict." Thus it is an abbreviated mode of
expression for, "That your and their hearts may
be comforted." A LFORD translates,
"confirmed," or allows "comforted" in
its original radical sense strengthened. But the
Greek supports English Version: the sense, too,
is clear: comforted with the consolation of those
whom Paul had not seen, and for whom, in consequence, he
strove in prayerful conflict the more fervently; inasmuch
as we are more anxious in behalf of absent, than present,
friends [DAVENANT]. Their hearts would be comforted by
"knowing what conflict he had for" them, and how
much he is interested for their welfare; and also by being
released from doubts on learning from the apostle, that the
doctrine which they had heard from Epaphras was true and
certain. In writing to churches which he had instructed
face to face, he enters into particular details concerning
them, as a father directing his children. But to those
among whom he had not been in person, he treats of the more
general truths of salvation.
being--Translate as Greek in
oldest manuscripts, "They being knit
together."
in love--the bond and element of
perfect knitting together; the antidote to the
dividing schismatical effect of false doctrine. Love to God
and to one another in Christ.
unto--the object and end of their
being "knit together."
all riches--Greek, "all
the riches of the full assurance (
1Th 1:5; Heb 6:11; 10:22) of the (Christian)
understanding." The accumulation of phrases, not only
"understanding," but "the full assurance of
understanding"; not only this, but "the
riches of," &c., not only this, but
"all the riches of," &c., implies how
he desires to impress them with the momentous importance of
the subject in hand.
to--Translate "unto."
acknowledgment--The Greek
implies, "full and accurate knowledge." It is a
distinct Greek word from "knowledge,"
Col 2:3. ALFORD translates, "thorough
. . . knowledge." Acknowledgment
hardly is strong enough; they did in a measure
acknowledge the truth; what they wanted was the full
and accurate knowledge of it (compare Notes, see
on Col 1:9, 10; Php 1:9).
of God, and of the Father and of
Christ--The oldest manuscripts omit "and of the
Father, and of"; then translate, "Of God
(namely), Christ." Two very old manuscripts and
Vulgate read, "Of God the Father of Christ."
3. Translate in the Greek order, "In whom (not
as A LFORD, 'in which') mystery; Christ is
Himself the 'mystery' (
Col 2:2; 1Ti 3:16), and to Christ the relative refers)
are all the treasures of wisdom and knowledge hidden."
The "all" here, answers to "all" in
Col 2:2; as "treasures" answer to the
"riches"; it is from the treasures that
the riches (
Col 2:2) are derived. "Are" is the predicate
of the sentence; all the treasures ARE in Him;
hidden is predicated of the state or manner in which
they are in Him. Like a mine of unknown and inexhaustible
wealth, the treasures of wisdom are all in Him
hidden, but not in order to remain so; they only need
to be explored for you to attain "unto the
riches" in them (
Col 2:2); but until you, Colossians, press after
attaining the full knowledge (see on Col 2:2) of them, they remain
"hidden." Compare the parable,
Mt 13:44, "treasure hid." This sense suits
the scope of the apostle, and sets aside ALFORD'S
objection that "the treasures are not hidden, but
revealed." "Hidden" plainly answers to
"mystery" (
Col 2:2), which is designed by God, if we be faithful
to our privileges, not to remain hidden, but to be
revealed (compare
1Co 2:7, 8). Still as the mine is unfathomable, there
will, through eternity, be always fresh treasures in Him to
be drawn forth from their hidden state.
wisdom--general, and as to
experimental and practical truth; whence comes
"understanding" (
Col 2:2).
knowledge--special and
intellectual, in regard to doctrinal truth;
whence comes "the full knowledge" (
Col 2:2).
4. And--"Now." Compare with "lest any
man," &c.
Col 2:8, 16, 18. He refers to the blending of Judaism
with Oriental philosophy, and the combination of this
mixture with Christianity.
enticing words--plausible as wearing
the guise of wisdom and humility (
Col 2:18, 23).
5. For--argument against their suffering themselves to be
beguiled, drawn from a regard to his personal
authority as though he were present.
joying and beholding--beholding with
joy.
order--your good order;
answering to "knit together" (
Col 2:2) as a well-organized body; the same
Greek as that for knit together, is used of the
body" of the Church compacted," in
Eph 4:16. Compare
1Co 14:33, 40.
steadfastness--Greek,
"the firm (or 'solid')
foundation." As "order" expresses the
outward aspect of the Church; so "steadfastness"
expresses the inner basis on which their Church rested. The
Greek literally implies not an abstract quality, but
the thing in the concrete; thus their
"faith" here is the solid thing which
constituted the basis of their Church.
6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Co 12:3; 2Co 4:5; Php 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith ( Joh 14:21, 23; Ga 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk ( Ga 5:25). This is the main scope of the Epistle.
7. Rooted-- (
Eph 3:17).
built up--Greek,
"being builded up." As "rooted"
implies their vitality; so "builded up,"
massive solidity. As in the Song of Solomon, when
one image is not sufficient to express the varied aspects
of divine truth, another is employed to supply the idea
required. Thus "walking," a third image (
Col 2:6), expresses the thought which
"rooted" and "built," though each
suggesting a thought peculiar to itself, could not express,
namely, onward motion. "Rooted" is in the
past tense, implying their first conversion
and vital grafting "in Him." "Built up"
is present (in the Greek), implying their
progressive increase in religion by union with Him.
Eph 2:20 refers to the Church; but the passage
here to their individual progress in edification (
Ac 20:32).
stablished--confirmed.
as--"even as."
abounding therein with
thanksgiving--advancing to fuller maturity (compare
Col 2:2) in the faith, "with thanksgiving" to
God as the gracious Author of this whole blessing.
8. Translate, "Beware (literally, 'Look' well)
lest there shall be (as I fear there is: the
Greek indicative expresses this) any man (pointing to
some known emissary of evil,
Ga 1:7) leading you away as his spoil (not
merely gaining spoil out of you, but making
yourselves his spoil) through (by means of) his
philosophy," &c. The apostle does not condemn
all philosophy, but "the philosophy"
(so Greek) of the Judaic-oriental heretics at
Colosse, which afterwards was developed into Gnosticism.
You, who may have "the riches of full
assurance" and "the treasures of
wisdom," should not suffer yourselves to be led away
as a spoil by empty, deceitful philosophy:
"riches" are contrasted with spoil;
"full" with "vain," or empty (
Col 2:2, 3, 9).
after--"according to."
tradition of men--opposed to,
"the fulness of the Godhead." Applied to
Rabbinical traditions,
Mr 7:8. When men could not make revelation even
seem to tell about deep mysteries which they were
curious to pry into, they brought in human philosophy and
pretended traditions to help it, as if one should bring a
lamp to the sundial to find the hour [Cauations for
Times, p. 85]. The false teachers boasted of a higher
wisdom in theory, transmitted by tradition among the
initiated; in practice they enjoined asceticism, as though
matter and the body were the sources of evil. Phrygia (in
which was Colosse) had a propensity for the mystical and
magical, which appeared in their worship of Cybele and
subsequent Montanism [NEANDER].
rudiments of the world--(See on Ga 4:3). "The
rudiments" or elementary lessons "of the
(outward) world," such as legal ordinances; our Judaic
childhood's lessons (
Col 2:11, 16, 20; Ga 4:1-3). But NEANDER, "the
elements of the world," in the sense, what is
earthly, carnal and outward, not "the rudiments of
religion," in Judaism and heathenism.
not after Christ--"Their"
boasted higher "philosophy" is but human
tradition, and a cleaving to the carnal and worldly, and
not to Christ. Though acknowledging Christ nominally, in
spirit they by their doctrine deny Him.
9. For--"Because." Their
"philosophy" (
Col 2:8) is not "after Christ," as all true
philosophy is, everything which comes not from, and tends
not to, Him, being a delusion; "For in Him (alone)
dwelleth" as in a temple, &c.
the fulness-- (
Col 1:19; Joh 14:10).
of the Godhead--The Greek
(theotes) means the ESSENCE and NATURE of the
Godhead, not merely the divine perfections and
attributes of Divinity (Greek,
"theiotes"). He, as man, was not merely
God-like, but in the fullest sense, God.
bodily--not merely as before His
incarnation, but now "bodily in Him" as the
incarnate word (
Joh 1:14, 18). Believers, by union with Him, partake of
His fulness of the divine nature (
Joh 1:16; 2Pe 1:4; see on
Eph 3:19).
10. And--And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need ( Joh 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest ( Ps 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Eph 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored ( Col 2:18).
11. Implying that they did not need, as the Judaizers
taught, the outward rite of circumcision, since they had
already the inward spiritual reality of it.
are--rather, as the Greek,
"Ye were (once for all) circumcised
(spiritually, at your conversion and baptism,
Ro 2:28, 29; Php 3:3) with a (so the Greek)
circumcision made without hands"; opposed to "the
circumcision in the flesh made by hands" (
Eph 2:11). Christ's own body, by which the believer
is sanctified, is said to be "not made with
hands" (
Mr 14:58; Heb 9:11; compare
Da 2:45).
in putting off--rather as
Greek, "in your putting off"; as an old
garment (
Eph 4:22); alluding to the putting off the foreskin in
circumcision.
the body of the sins of the flesh--The
oldest manuscripts read, "the body of the flesh,"
omitting "of the sins," that is, "the
body," of which the prominent feature is
fleshiness (compare
Ro 8:13, where "flesh" and "the
body" mutually correspond). This fleshly body, in its
sinful aspect, is put off in baptism (where baptism answers
its ideal) as the seal of regeneration where received in
repentance and faith. In circumcision the foreskin
only was put off; in Christian regeneration "the
body of the flesh" is spiritually put off, at
least it is so in its ideal conception, however imperfectly
believers realize that ideal.
by--Greek,
"in." This spiritual circumcision is
realized in, or by, union with Christ, whose
"circumcision," whereby He became responsible for
us to keep the whole law, is imputed to believers for
justification; and union with whom, in all His vicarious
obedience, including HIS CIRCUMCISION, is the source of our
sanctification. ALFORD makes it explanatory of the
previous, "a circumcision made without hands,"
namely, "the circumcision brought about by your union
with Christ." The former view seems to me better to
accord with
Col 2:12; 3:1, 3, 4, which similarly makes the
believer, by spiritual union with Christ, to have personal
fellowship in the several states of Christ, namely, His
death, resurrection, and appearing in glory. Nothing was
done or suffered by our Mediator as such, but may be acted
in our souls and represented in our spirits. PEARSON'S
view, however, is that of ALFORD. JOSHUA, the type (not
Moses in the wilderness), circumcised the Israelites in
Canaan (
Jos 5:2-9) the second time: the people that came out of
Egypt having been circumcised, and afterwards having died
in the wilderness; but those born after the Exodus not
having been so. Jesus, the Antitype, is the author of the
true circumcision, which is therefore called "the
circumcision of Christ" (
Ro 2:29). As Joshua was "Moses'
minister," so Jesus, "minister of the
circumcision for the truth of God" unto the Gentiles
(
Ro 15:8).
12. Translate, "Having been buried with Him in
your baptism." The past participle is here
coincident in time with the preceding verb, "ye were
(Greek) circumcised." Baptism is regarded as
the burial of the old carnal life, to which the act of
immersion symbolically corresponds; and in warm climates
where immersion is safe, it is the mode most
accordant with the significance of the ordinance; but the
spirit of the ordinance is kept by affusion, where
immersion would be inconvenient or dangerous; to insist on
literal immersion in all cases would be mere legal
ceremonialism (
Ro 6:3, 4).
are risen--rather as Greek,
"were raised with Him."
through the faith, &c.--by
means of your faith in the operation of God; so
"faith of," for "faith in" (
Eph 3:12; Php 3:9). Faith in God's mighty operation
in raising again Jesus, is saving faith (
Ro 4:24; 10:9); and it is wrought in the soul by His
same "mighty working" whereby He "raised
Jesus from the dead" (
Eph 1:19, 20). BENGEL seems to me (not as ALFORD
understands him) to express the latter sense, namely,
"Through the faith which is a work of the
operation of God who," &c.
Eph 1:19, 20 accords with this; the same mighty power
of God is exercised in raising one spiritually dead to the
life of faith, as was "wrought in Christ when God
raised Him literally from the dead." However,
"faith of" usually is "faith in"
(
Ro 3:22); but there is no grammatical impropriety in
understanding it "the faith which is the effect of the
operation of God" (
Eph 2:8; 1Th 2:13). As His literal resurrection is the
ground of the power put forth in our spiritual resurrection
now, so it is a pledge of our literal resurrection
hereafter (
Ro 8:11).
13. you, being dead--formerly (
Eph 2:1, 2); even as Christ was among the dead, before
that God raised Him "from the dead" (
Col 2:12).
sins--rather as Greek is
translated at end of this verse, "trespasses,"
literally, "failings aside" from God's ways;
actual transgressions, as that of Adam.
uncircumcision of your flesh--your not
having put off the old fleshly nature, the carnal foreskin,
or original sin, which now by spiritual
circumcision, that is, conversion and baptism, you have put
off.
he quickened--GOD "quickened
together with Him (CHRIST)." Just as Christ's
resurrection proved that He was delivered from the sin laid
on Him, so our spiritual quickening proves that we have
been forgiven our sins (
1Pe 3:22; 4:1, 2).
forgiven you--So Vulgate and
HILARY. But the oldest manuscripts read, "us,"
passing from the particular persons, the Colossians, to the
general Church (
Col 1:14; Eph 1:7).
all trespasses--Greek,
"all our trespasses."
14. Blotting out--Greek, "Having wiped
out"; coincident in time with "having forgiven
you" (
Col 2:13); hereby having cancelled the law's
indictment against you. The law (including especially the
moral law, wherein lay the chief difficulty in
obeying) is abrogated to the believer, as far as it was a
compulsory, accusing code, and as far as
"righteousness" (justification) and
"life" were sought for by it. It can only produce
outward works, not inward obedience of the will, which in
the believer flows from the Holy Spirit in Him (
Ro 3:21; 7:2, 4; Ga 2:19).
the handwriting of ordinances--rather,
"IN ordinances" (see on Eph 2:15); "the law of
commandments contained in ordinances." "The
handwriting" (alluding to the Decalogue, the
representative of the law, written by the hand of
God) is the whole law, the obligatory bond, under
which all lay; the Jews primarily were under the bond, but
they in this respect were the representative people of the
world (
Ro 3:19); and in their inability to keep the law was
involved the inability of the Gentiles also, in whose
hearts "the work of the law was written" (
Ro 2:15); and as they did not keep this, they were
condemned by it.
that was against us . . .
contrary to us--Greek "adversary to
us"; so it is translated,
Heb 10:27. "Not only was the law against us
by its demands, but also an adversary to us by its
accusations" [BENGEL]. TITTMANN explains the
Greek, "having a latent contrariety to
us"; not open designed hostility, but virtual
unintentional opposition through our frailty; not through
any opposition in the law itself to our good (
Ro 7:7-12, 14; 1Co 15:56; Ga 3:21; Heb 10:3). The
"WRITING" is part of "that which was
contrary to us"; for "the letter
killeth" (see on 2Co
3:6).
and took it--Greek, and hath
taken it out of the way" (so as to be no longer a
hindrance to us), by "nailing it to the
cross." Christ, by bearing the curse of the broken
law, has redeemed us from its curse (
Ga 3:13). In His person nailed to the cross, the law
itself was nailed to it. One ancient mode of cancelling
bonds was by striking a nail through the writing: this
seems at that time to have existed in Asia [G ROTIUS]. The
bond cancelled in the present case was the obligation lying
against the Jews as representatives of the world, and
attested by their amen, to keep the whole law under
penalty of the curse (
De 27:26; Ne 10:29).
15. ALFORD, ELLICOTT, and others translate the Greek
to accord with the translation of the same Greek,
Col 3:9, "Stripping off from Himself the
principalities and the powers: " G OD put off from
Himself the angels, that is, their ministry, not
employing them to be promulgators of the Gospel in the way
that He had given the law by their "disposition"
or ministry (
Ac 7:53; Ga 3:19; Heb 2:2, 5): God manifested Himself
without a veil in Jesus. "THE principalities and THE
powers" refers back to
Col 2:10, Jesus, "the Head of all principality and
power," and
Col 1:16. In the sacrifice of Jesus on the cross, God
subjected all the principalities, &c., to Jesus,
declaring them to be powerless as to His work and His
people (
Eph 1:21). Thus Paul's argument against those
grafting on Christianity Jewish observances, along with
angel-worship, is, whatever part angels may be supposed to
have had under the law, now at an end, God having put the
legal dispensation itself away. But the objection is, that
the context seems to refer to a triumph over bad
angels: in
2Co 2:14, however, Christ's triumph over
those subjected to Him, is not a triumph for destruction,
but for their salvation, so that good angels may be
referred to (
Col 1:20). But the Greek middle is susceptible
of English Version, "having spoiled," or,
literally [TITTMANN], "having completely
stripped," or "despoiled" for Himself
(compare
Ro 8:38; 1Co 15:24; Eph 6:2). English Version
accords with
Mt 12:29; Lu 11:22; Heb 2:14. Translate as the
Greek, "The rules and
authorities."
made a show of them--at His ascension
(see on Eph 4:8; confirming
English Version of this verse).
openly--
Joh 7:4; 11:54, support English Version against
ALFORD'S translation, "in openness of
speech."
in it--namely, His cross, or
crucifixion: so the Greek fathers translate. Many of the
Latins, "In Himself" or "in
Him."
Eph 2:16 favors English Version, "reconcile
. . . by the cross, having slain the
enmity thereby." If "in Him," that is,
Christ, be read, still the Cross will be the place and
means of God's triumph in Christ over the
principalities (
Eph 1:20; 2:5). Demons, like other angels, were in
heaven up to Christ's ascension, and influenced earth
from their heavenly abodes. As heaven was not yet opened to
man before Christ (
Joh 3:13), so it was not yet shut against demons (
Job 1:6; 2:1). But at the ascension Satan and his
demons were "judged" and "cast out" by
Christ's obedience unto death (
Joh 12:31; 16:11; Heb 2:14; Re 12:5-10), and the Son of
man was raised to the throne of God; thus His resurrection
and ascension are a public solemn triumph over the
principalities and powers of death. It is striking that the
heathen oracles were silenced soon after Christ's
ascension.
16. therefore--because ye are complete in Christ, and God
in Him has dispensed with all subordinate means as
essential to acceptance with Him.
meat . . .
drink--Greek, "eating . . .
drinking" (
Ro 14:1-17). Pay no regard to any one who sits in
judgment on you as to legal observances in respect to
foods.
holyday--a feast yearly.
Compare the three,
1Ch 23:31.
new moon--monthly.
the sabbath--Omit "THE,"
which is not in the Greek (compare Note, see
on Ga 4:10).
"SABBATHS" (not "the sabbaths") of the
day of atonement and feast of tabernacles have come to an
end with the Jewish services to which they belonged (
Le 23:32, 37-39). The weekly sabbath rests on a more
permanent foundation, having been instituted in Paradise to
commemorate the completion of creation in six days.
Le 23:38 expressly distinguished "the sabbath of
the Lord" from the other sabbaths. A positive
precept is right because it is commanded, and ceases
to be obligatory when abrogated; a moral precept is
commanded eternally, because it is eternally
right. If we could keep a perpetual sabbath, as we
shall hereafter, the positive precept of the sabbath, one
in each week, would not be needed.
Heb 4:9, "rests," Greek, "keeping
of sabbath" (
Isa 66:23). But we cannot, since even Adam, in
innocence, needed one amidst his earthly employments;
therefore the sabbath is still needed and is therefore
still linked with the other nine commandments, as
obligatory in the spirit, though the letter of the law has
been superseded by that higher spirit of love which is the
essence of law and Gospel alike (
Ro 13:8-10).
17. things to come--the blessings of the Christian
covenant, the substance of which Jewish ordinances were but
the type. Compare "ages to come," that is, the
Gospel dispensation (
Eph 2:7).
Heb 2:5, "the world to come."
the body is of Christ--The real
substance (of the blessings typified by the law)
belongs to Christ (
Heb 8:5; 10:1).
18. beguile--Translate, "Defraud you of your
prize," literally, "to adjudge a prize out of
hostility away from him who deserves it" [TRENCH].
"To be umpire in a contest to the detriment of
one." This defrauding of their prize the
Colossians would suffer, by letting any self-constituted
arbitrator or judge (that is, false teacher)
draw them away from Christ," the righteous Judge"
and Awarder of the prize (
2Ti 4:8; Jas 1:12; 1Pe 5:4), to angel-worship.
in a voluntary humility--So
"will-worship" (
Col 2:23). Literally, "Delighting ([WAHL]) in
humility"; loving (so the Greek is
translated,
Mr 12:38, "love to go in long
clothing") to indulge himself in a humility of
his own imposing: a volunteer in humility
[DALLÆUS]. Not as A LFORD, "Let no one of
purpose defraud you," &c. Not as GROTIUS,
"If he ever so much wish" (to defraud you). For
the participle "wishing" or
"delighting," is one of the series, and stands in
the same category as "intruding," "puffed
up," "not holding"; and the
self-pleasing implied in it stands in happy contrast to
the (mock) humility with which it seems to me,
therefore, to be connected. His "humility," so
called, is a pleasing of self: thus it stands in
parallelism to "his fleshly mind" (its real name,
though he styles it "humility"), as
"wishing" or "delighting" does to
"puffed up." The Greek for
"humility" is literally, "lowliness of
mind," which forms a clearer parallel to
"puffed up by his fleshly mind." Under
pretext of humility, as if they durst not come directly to
God and Christ (like the modern Church of Rome), they
invoked angels: as Judaizers, they justified this on the
ground that the law was given by angels. This error
continued long in Phrygia (where Colosse and Laodicea
were), so that the Council of Laodicea ( A.D. 360)
expressly framed its thirty-fifth canon against the
"Angelici" (as AUGUSTINE [Heresies,
39], calls them) or "invokers of angels." Even as
late as THEODORET'S time, there were oratories to
Michael the archangel. The modern Greeks have a legend that
Michael opened a chasm to draw off an inundation
threatening the Colossian Christians. Once men admit the
inferior powers to share invocation with the Supreme, the
former gradually engrosses all our serious worship, almost
to the exclusion of the latter; thus the heathen, beginning
with adding the worship of other deities to that of the
Supreme, ended with ceasing to worship Him at all. Nor does
it signify much, whether we regard such as directly
controlling us (the pagan view), or as only
influencing the Supreme in our behalf (the Church of
Rome's view); because he from whom I expect happiness
or misery, becomes the uppermost object in my mind, whether
he give, or only procure it [Cautions for
Times]. Scripture opposes the idea of
"patrons" or "intercessors" (
1Ti 2:5, 6). True Christian humility joins
consciousness of utter personal demerit, with a sense of
participation in the divine life through Christ, and in the
dignity of our adoption by God. Without the latter being
realized, a false self-humiliation results, which displays
itself in ceremonies and ascetic self-abasement (
Col 2:23), which after all is but spiritual pride under
the mock guise of humility. Contrast "glorying in the
Lord" (
1Co 1:31).
intruding into . . . things
which he hath not seen--So very old manuscripts and
Vulgate and ORIGEN read. But the oldest manuscripts and
LUCIFER omit "not"; then translate,
"haughtily treading on ('Standing on'
[ALFORD]) the things which he hath seen." TREGELLES
refers this to fancied visions of angels. But if
Paul had meant a fancied seeing, he would have used
some qualifying word, as, "which he seemed to
see," not "which he hath seen."
Plainly the things were actually seen by him,
whether of demoniacal origination (
1Sa 28:11-20), or phenomena resulting from natural
causation, mistaken by him as if supernatural. Paul, not
stopping to discuss the nature of the things so seen, fixes
on the radical error, the tendency of such a one in all
this to walk by SENSE (namely, what he haughtily prides
himself on having SEEN), rather than by FAITH in the
UNSEEN "Head" (
Col 2:19; compare
Joh 20:29; 2Co 5:7; Heb 11:1). Thus is the parallelism,
"vainly puffed up" answers to "haughtily
treading on," or "setting his foot on";
"his fleshly mind" answers to the things which he
hath seen," since his fleshliness betrays itself in
priding himself on what he hath seen, rather than on
the unseen objects of faith. That the things
seen may have been of demoniacal origination, appears from
1Ti 4:1, "Some shall depart from the faith,
giving heed to seducing spirits and doctrines of
devils" (Greek, "demons"). A warning
to modern spiritualists.
puffed up--implying that the previous
so called "humility" (Greek,
"lowliness of mind") was really a "puffing
up."
fleshly mind--Greek, "By
the mind of his own flesh." The flesh, or sensuous
principle, is the fountain head whence his mind draws its
craving after religious objects of sight, instead
of, in true humility as a member, "holding fast
the (unseen) Head."
19. Translate, "Not holding fast the
Head." He who does not hold Christ solely and
supremely above all others, does not hold Him at all
[BENGEL]. The want of firm holding of Christ has set him
loose to (pry into, and so) "tread haughtily on (pride
himself on) things which he hath seen." Each must hold
fast the Head for himself, not merely be attached to the
other members, however high in the body [ALFORD].
from which--rather, "from
whom."
the body--that is, all the members of
the body (
Eph 4:16).
joints--the points of union where the
supply of nourishment passes to the different members,
furnishing the body with the materials of growth.
bands--the sinews and nerves which
bind together limb and limb. Faith, love, and peace, are
the spiritual bands. Compare "knit together in
love" (
Col 2:2; Col 3:14; Eph 4:3).
having nourishment ministered--that
is, supplied to it continually. "Receiving
ministration."
knit together--The Greek is
translated, "compacted,"
Eph 4:16: implying firm consolidation.
with the increase of God-- (
Eph 4:16); that is, wrought by God, the Author
and Sustainer of the believer's spiritual life, in
union with Christ, the Head (
1Co 3:6); and tending to the honor of God, being worthy
of Him, its Author.
20. Wherefore--The oldest manuscripts omit
"Wherefore."
if ye be dead--Greek, "if
ye died (so as to be freed) from," &c. (compare
Ro 6:2; 7:2, 3; Ga 2:19).
rudiments of the world-- (
Col 2:8). Carnal, outward, worldly, legal
ordinances.
as though living--as though you were
not dead to the world like your crucified Lord, into whose
death ye were buried (
Ga 6:14; 1Pe 4:1, 2).
are ye subject to ordinances--By do ye
submit to be made subject to ordinances? Referring to
Col 2:14: you are again being made subject to
"ordinances," the "handwriting" of
which had been "blotted out" (
Col 2:14).
21. Compare Col 2:16, "meat . . . drink." He gives instances of the "ordinances" ( Col 2:20) in the words of their imposers. There is an ascending climax of superstitious prohibitions. The first Greek word (hapse) is distinguished from the third (thiges), in that the former means close contact and retention: the latter, momentary contact (compare 1Co 7:1; Joh 20:17, Greek, "Hold me not"; cling not to me"). Translate, "Handle not, neither taste, nor even touch." The three refer to meats. "Handle not" (a stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact.
22. Which--things, namely, the three things handled,
touched, and tasted.
are to perish--literally, "are
constituted (by their very nature) for perishing (or
'destruction by corruption') in (or
'with') their using up (consumption)."
Therefore they cannot really and lastingly defile a man (
Mt 15:17; 1Co 6:13).
after--according to. Referring to
Col 2:20, 21. All these "ordinances" are
according to human, not divine, injunction.
doctrines--Greek,
teachings." ALFORD translates, "(doctrinal)
systems."
23. have--Greek, "are having"; implying
the permanent characteristic which these ordinances
are supposed to have.
show of wisdom--rather, "a
reputation of wisdom" [ALFORD].
will-worship--arbitrarily invented
worship: would-be worship, devised by man's
own will, not God's. So jealous is God of human
will-worship, that He struck Nadab and Abihu dead for
burning strange incense (
Le 10:1-3). So Uzziah was stricken with leprosy for
usurping the office of priest (
2Ch 26:16-21). Compare the will-worship of Saul (
1Sa 13:8-14) for which he was doomed to lose his
throne. This "voluntary worship" is the
counterpart to their "voluntary humility" (
Col 2:18): both specious in appearance, the former
seeming in religion to do even more than God
requires (as in the dogmas of the Roman and Greek
churches); but really setting aside God's will for
man's own; the latter seemingly self-abasing, but
really proud of man's self-willed "humility"
(Greek, "lowliness of mind"), while
virtually rejecting the dignity of direct communion with
Christ, the Head; by worshipping of angels.
neglecting of the body--Greek,
"not sparing of the body." This asceticism seems
to have rested on the Oriental theory that matter is the
source of evil. This also looked plausible (compare
1Co 9:27).
not in any honour--of the body. As
"neglecting of the body" describes asceticism
positively; so this clause, negatively. Not
paying any of that "honor" which is due to the
body as redeemed by such a price as the blood of Christ. We
should not degrade, but have a just estimation of
ourselves, not in ourselves, but in Christ (
Ac 13:46; 1Co 3:21; 6:15; 7:23; 12:23, 24; 1Th 4:4).
True self-denial regards the spirit, and not the forms of
ascetical self-mortification in "meats which profit
not those occupied therein" (
Heb 13:9), and is consistent with Christian
self-respect, the "honor" which belongs to the
believer as dedicated to the Lord. Compare
"vainly,"
Col 2:18.
to the satisfying of the flesh--This
expresses the real tendency of their human
ordinances of bodily asceticism, voluntary humility, and
will-worship of angels. While seeming to deny self
and the body, they really are pampering the flesh.
Thus "satisfying of the flesh" answers to
"puffed up by his fleshly mind" (
Col 2:18), so that "flesh" is used in its
ethical sense, "the carnal nature" as opposed to
the "spiritual"; not in the sense,
"body." The Greek for
"satisfying" implies satiating to
repletion, or to excess. "A surfeit of the
carnal sense is human tradition" [H ILARY THE DEACON,
in B ENGEL]. Tradition puffs up; it clogs the heavenly
perceptions. They put away true "honor" that they
may "satiate to the full THE FLESH."
Self-imposed ordinances gratify the flesh (namely,
self-righteousness), though seeming to mortify it.
Col 3:1-25. 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.
1. If . . . then--The connection with
Col 2:18, 23, is, he had condemned the "fleshly
mind" and the "satiating to the full the
flesh"; in contrast to this he now says, "If then
ye have been once for all raised up (Greek, aorist
tense) together with Christ" (namely, at your
conversion and baptism,
Ro 6:4).
seek those things . . .
above-- (
Mt 6:33; Php 3:20).
sitteth--rather, as Greek,
"Where Christ is, sitting on the right of God"
(
Eph 1:20). The Head being quickened, the members are
also quickened with Him. Where the Head is, there the
members must be. The contrast is between the believer's
former state, alive to the world but dead to God, and his
present state, dead to the world but alive to God; and
between the earthly abode of the unbeliever and the
heavenly abode of the believer (
1Co 15:47, 48). We are already seated there in
Him as our Head; and hereafter shall be seated by
Him, as the Bestower of our bliss. As Elisha (
2Ki 2:2) said to Elijah when about to ascend, "As
the Lord liveth . . . I will not leave
thee"; so we must follow the ascended Saviour with the
wings of our meditations and the chariots of our
affections. We should trample upon and subdue our lusts
that our conversation may correspond to our Saviour's
condition; that where the eyes of apostles were forced to
leave Him, thither our thoughts may follow Him (
Mt 6:21; Joh 12:32) [PEARSON]. Of ourselves we can no
more ascend than a bar of iron lift itself up' from the
earth. But the love of Christ is a powerful magnet to draw
us up (
Eph 2:5, 6). The design of the Gospel is not merely to
give rules, but mainly to supply motives to
holiness.
2. Translate, "Set your mind on the things above, not on the things," &c. ( Col 2:20). Contrast "who mind earthly things" ( Php 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.
3. The Greek aorist tense implies, "For ye have
died once for all" (
Col 2:12; Ro 6:4-7). It is not said, Ye must die
practically to the world in order to become dead with
Christ; but the latter is assumed as once for all
having taken place in the regeneration; what believers are
told is, Develop this spiritual life in practice. "No
one longs for eternal, incorruptible, and immortal life,
unless he be wearied of this temporal, corruptible, and
mortal life" [AUGUSTINE].
and your life . . . hid--
(
Ps 83:3); like a seed buried in the earth; compare
"planted,"
Ro 6:5. Compare
Mt 13:31, 33, "like . . . leaven
. . . hid." As the glory of Christ
now is hid from the world, so also the glory of
believers' inner life, proceeding from communion with
Him, is still hidden with Christ in God; but (
Col 3:4) when Christ, the Source of this life, shall
manifest Himself in glory, then shall their hidden glory be
manifest, and correspond in appearance to its original
[NEANDER]. The Christian's secret communion with God
will now at times make itself seen without his intending it
(
Mt 5:14, 16); but his full manifestation is at
Christ's manifestation (
Mt 13:43; Ro 8:19-23). "It doth not yet appear
(Greek, 'is not yet manifested') what
we shall be" (
1Jo 3:2; 1Pe 1:7). As yet Christians do not always
recognize the "life" of one another, so
hidden is it, and even at times doubt as to their own
life, so weak is it, and so harassed with temptations (
Ps 51:1-19; Ro 7:1-25).
in God--to whom Christ has ascended.
Our "life" is "laid up for" us in
God (
Col 1:5), and is secured by the decree of Him who is
invisible to the world (
2Ti 4:8).
4. Translate, "When Christ shall be manifested
who is our life (
Joh 11:25; 14:6, 19), then shall ye also with Him be
manifested in glory" (
1Pe 4:13). The spiritual life our souls have now
in Him shall be extended to our bodies (
Ro 8:11).
then--and not till then. Those err who
think to find a perfect Church before then. The true Church
is now militant. Rome errs in trying to set up a Church now
regnant and triumphant. The true Church shall be visible as
a perfect and reigning Church, when Christ shall be visibly
manifested as her reigning Head. Rome having ceased to look
for Him in patient faith, has set up a visible mockhead, a
false anticipation of the millennial kingdom. The Papacy
took to itself by robbery that glory which is an object of
hope, and can only be reached by bearing the cross now.
When the Church became a harlot, she ceased to be a bride
who goes to meet her Bridegroom. Hence the millennial
kingdom ceased to be looked for [AUBERLEN].
5. Mortify--Greek, "make a corpse of";
"make dead"; "put to death."
therefore--(See on
Col 3:3). Follow out to its necessary consequence the
fact of your having once for all died with Christ
spiritually at your regeneration, by daily "deadening
your members," of which united "the body of the
sins of the flesh" consists (compare
Col 2:11). "The members" to be mortified are
the fleshly instruments of lust, in so far as the members
of the body are abused to such purposes. Habitually repress
and do violence to corrupt desires of which the members are
the instruments (compare
Ro 6:19; 8:13; Ga 5:24, 25).
upon the earth--where they find their
support [BENGEL] (Compare
Col 3:2, "things on earth"). See
Eph 5:3, 4.
inordinate affection--"lustful
passion."
evil concupiscence--more general than
the last [ALFORD], the disorder of the external
senses; "lustful passion," lust within
[BENGEL].
covetousness--marked off by the
Greek article as forming a whole genus by itself,
distinct from the genus containing the various species just
enumerated. It implies a self-idolizing, grasping spirit;
far worse than another Greek term translated
"the love of money" (
1Ti 6:10).
which is--that is, inasmuch as it is
"idolatry." Compare Note, see on Eph 4:19, on its connection with
sins of impurity. Self and mammon are deified
in the heart instead of God (
Mt 6:24; see on Eph
5:5).
6. (See on Eph 5:6.)
7. sometime--"once."
walked . . . when ye lived
in them--These sins were the very element in which ye
"lived" (before ye became once for all
dead with Christ to them); no wonder, then, that ye
"walked" in them. Compare on the opposite
side, "living in the Spirit," having as
its legitimate consequence, "walking in the
Spirit" (
Ga 5:25). The "living" comes first in both
cases, the walking follows.
8. But now--that ye are no longer living in
them.
ye also--like other believers;
answering to "ye also" (
Col 3:7) like other unbelievers formerly.
put off--"Do ye also put away all
these," namely, those just enumerated, and those which
follow [ALFORD].
anger, wrath--(See on Eph 4:31).
blasphemy--rather,
"reviling," "evil-speaking," as it is
translated in
Eph 4:31.
filthy communication--The context
favors the translation, "abusive
language," rather than impure conversation.
"Foul language" best retains the ambiguity of the
original.
9. (
Eph 4:25.)
put off--Greek,
"wholly put off"; utterly renounced
[TITTMANN]. (
Eph 4:22).
the old man--the unregenerate nature
which ye had before conversion.
his deeds--habits of acting.
10. the new man--(See on Eph
4:23). Here (neon) the Greek, means
"the recently-put-on nature"; that lately
received at regeneration (see on Eph 4:23, 24).
which is renewed--Greek,
"which is being renewed"
(anakainottmenou); namely, its development into a
perfectly renewed nature is continually progressing to
completion.
in knowledge--rather as the
Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9,
10). Perfect knowledge of God excludes all sin (
Joh 17:3).
after the image of him that created
him--namely, of God that created the new man (
Eph 2:10; 4:24). The new creation is analogous to the
first creation (
2Co 4:6). As man was then made in the image of God
naturally, so now spiritually. But the image of God formed
in us by the Spirit of God, is as much more glorious than
that borne by Adam, as the Second Man, the Lord from
heaven, is more glorious than the first man.
Ge 1:26, "Let us make man in our image,
after our likeness." The "image" is
claimed for man,
1Co 11:7; the "likeness,"
Jas 3:9. ORIGEN [On First Principles, 3:6]
taught, the image was something in which all were
created, and which continued to man after the fall (
Ge 9:6). The likeness was something
towards which man was created, that he might strive
after it and attain it. T RENCH thinks God in the double
statement (
Ge 1:26), contemplates both man's first creation
and his being "renewed in knowledge after the
image of Him that created Him."
11. Where--Translate, "Wherein," namely, in the
sphere of the renewed man.
neither . . . nor
. . . nor . . . nor--Translate as
Greek, "There is no such thing as Greek
and Jew (the difference of privilege between those born
of the natural seed of Abraham and those not, is
abolished), circumcision and uncircumcision (the
difference of legal standing between the circumcised and
uncircumcised is done away,
Ga 6:15) --bondman, freeman." The present Church
is one called out of the flesh, and the present
world-course (
Eph 2:2), wherein such distinctions exist, to life in
the Spirit, and to the future first resurrection: and this
because Satan has such power now over the flesh and the
world. At Christ's coming when Satan shall no longer
rule the flesh and the world, the nations in the flesh, and
the word in millennial felicity, shall be the willing
subjects of Christ and His glorified saints (
Da 7:14, 22, 27; Lu 19:17, 19; Re 20:1-6; 3:21). Israel
in Canaan was a type of that future state when the Jews, so
miraculously preserved distinct now in their dispersion,
shall be the central Church of the Christianized world. As
expressly as Scripture abolishes the distinction of Jew and
Greek now as to religious privileges, so does it expressly
foretell that in the coming new order of things, Israel
shall be first of the Christian nations, not for her own
selfish aggrandizement, but for their good, as the medium
of blessing to them. Finally, after the millennium, the
life that is in Christ becomes the power which transfigures
nature, in the time of the new heaven and the new
earth; as, before, it first transfigured the spiritual,
then the political and social world.
Scythian--heretofore regarded as more
barbarian than the barbarians. Though the relation of bond
and free actually existed, yet in relation to Christ, all
alike were free in one aspect, and servants of Christ in
another (
1Co 7:22; Ga 3:28).
Christ is all--Christ absorbs in
Himself all distinctions, being to all alike, everything
that they need for justification, sanctification, and
glorification (
1Co 1:30; 3:21-23; Ga 2:20).
in all--who believe and are renewed,
without distinction of person; the sole distinction now is,
how much each draws from Christ. The unity of the divine
life shared in by all believers, counterbalances all
differences, even as great as that between the polished
"Greek" and the rude "Scythian."
Christianity imparts to the most uncivilized the only
spring of sound, social and moral culture.
12. the elect of God--There is no "the" in the
Greek, "God's elect" (compare
Ro 8:3; 1Th 1:4). The order of the words "elect,
holy, beloved," answers to the order of the things.
Election from eternity precedes
sanctification in time; the sanctified, feeling
God's love, imitate it [BENGEL].
bowels of mercies--Some of the oldest
manuscripts read singular, "mercy." Bowels
express the yearning compassion, which has its seat in the
heart, and which we feel to act on our inward parts (
Ge 43:30; Jer 31:20; Lu 1:78, Margin).
humbleness of mind--True
"lowliness of mind"; not the mock
"humility" of the false teachers (
Col 2:23; Eph 4:2, 32).
13. Forbearing--as to present offenses.
forgiving--as to past offenses.
quarrel--rather as Greek,
"cause of blame," "cause of
complaint."
Christ--who had so infinitely greater
cause of complaint against us. The oldest manuscripts and
Vulgate read "the Lord." English
Version is supported by one very old manuscript and old
versions. It seems to have crept in from
Eph 4:32.
14. above--rather "over," as in
Eph 6:16. Charity, which is the crowning grace,
covering the multitude of others' sins (
1Pe 4:8), must overlie all the other graces
enumerated.
which is--that is, "for it
is"; literally, "which thing
is."
bond of perfectness--an upper garment
which completes and keeps together the rest, which,
without it, would be loose and disconnected. Seeming
graces, where love is wanting, are mere hypocrisy.
Justification by faith is assumed as already having taken
place in those whom Paul addresses,
Col 3:12, "elect of God, holy . . .
beloved," and
Col 2:12; so that there is no plea here for Rome's
view of justification by works. Love and its works
"perfect," that is, manifest the full
maturity of faith developed (
Mt 5:44, 48). Love . . . be ye
perfect, &c. (
Jas 2:21, 22; 1Jo 2:5). "If we love one another,
God's love is perfected in us" (
Ro 13:8; 1Co 13:1-13; 1Ti 1:5; 1Jo 4:12). As to
"bond," compare
Col 2:2, "knit together in love" (
Eph 4:3), "keep the unity of the Spirit in the
bond of peace."
15. peace of God--The oldest manuscripts and versions read,
"The peace of CHRIST" (compare
Php 4:7). "The peace of GOD." Therefore
Christ is God. Peace was His legacy to His disciples before
He left them (
Joh 14:27), "MY peace I give unto you." Peace
is peculiarly His to give. Peace follows love (
Col 3:14; Eph 4:2, 3).
rule--literally, "sit as
umpire"; the same Greek verb simple, as appears
compounded (
Col 2:18). The false teacher, as a self-constituted
umpire, defrauds you of your prize; but if the peace of
Christ be your umpire ruling in your hearts, your reward is
sure. "Let the peace of Christ act as umpire when
anger, envy, and such passions arise; and restrain
them." Let not those passions give the award, so that
you should be swayed by them, but let Christ's peace be
the decider of everything.
in your hearts--Many wear a peaceful
countenance and speak peace with the mouth, while war is
in their hearts (
Ps 28:3; 55:21).
to the which--that is, with a view to
which state of Christian peace (
Isa 26:3);
1Co 7:15, "God hath called us to
peace."
ye are called--Greek, "ye
were also called." The "also" implies that
besides Paul's exhortation, they have also as a
motive to "peace," their having been once for all
called.
in one body-- (
Eph 4:4). The unity of the body is a strong argument
for "peace" among the members.
be ye thankful--for your
"calling." Not to have "peace ruling in your
hearts" would be inconsistent with the "calling
in one body," and would be practical unthankfulness to
God who called us (
Eph 5:4, 19, 20).
16. The form which "thankfulness" (
Col 3:15) ought to take.
Let the word of Christ--the Gospel
word by which ye have been called.
richly-- (
Col 2:2; Ro 15:14).
in all wisdom--ALFORD joins this
clause with "teaching," &c., not with
"dwell in you," as English Version, for so
we find in
Col 1:28, "teaching in all wisdom," and the
two clauses will thus correspond, "In all wisdom
teaching," and "in grace singing in your
hears" (so the Greek order).
and . . . and--The oldest
manuscripts read "psalms, hymns, spiritual songs"
(see on Eph 5:19). At the
Agapæ or love-feasts, and in their family
circles, they were to be so full of the Word of Christ
in the heart that the mouth should give it utterance in
hymns of instruction, admonition, and praise (compare
De 6:7). TERTULLIAN [Apology, 39], records that
at the love-feasts, after the water had been furnished for
the hands and the lights had been literally, according as
any had the power, whether by his remembrance of Scripture,
or by his powers of composition, he used to be invited to
sing praises to God for the common good. Paul contrasts (as
in
Eph 5:18, 19) the songs of Christians at their social
meetings, with the bacchanalian and licentious songs of
heathen feasts. Singing usually formed part of the
entertainment at Greek banquets (compare
Jas 5:13).
with grace--Greek, "IN
grace," the element in which your singing is to be:
"the grace" of the indwelling Holy Spirit.
This clause expresses the seat and source of true psalmody,
whether in private or public, namely, the heart as
well as the voice; singing (compare
Col 3:15, "peace . . . rule in your
hearts"), the psalm of love and praise being in
the heart before it finds vent by the lips, and even when
it is not actually expressed by the voice, as in
closet-worship. The Greek order forbids English
Version, "with grace in your hearts"; rather,
"singing in your hearts."
to the Lord--The oldest manuscripts
read, "to God."
17. Literally, "And everything whatsoever ye do
. . . do all," &c.; this includes
words as well as deeds.
in the name of the Lord Jesus--as
disciples called by His name as His, seeking His
guidance and help, and desiring to act so as to gain His
approval (
Ro 14:8; 1Co 10:31; 2Co 5:15; 1Pe 4:11). Compare
"in the Lord,"
Col 3:18, and "Christ is all,"
Col 3:11.
God and the Father--The oldest
manuscripts omit "and," which seems to have crept
in from
Eph 5:20.
by him--Greek,
"through Him" as the channel of His grace
to us, and of our thanksgiving to Him (
Joh 14:6, end).
18. unto your own husbands--The oldest manuscripts omit
"own," which crept in from
Eph 5:22.
as it is fit in the
Lord--Greek, "was fit," implying
that there was at Colosse some degree of failure in
fulfilling this duty, "as it was your duty to have
done as disciples of the Lord."
19. (
Eph 5:22-33.)
be not bitter--ill-tempered and
provoking. Many who are polite abroad, are rude and bitter
at home because they are not afraid to be so there.
20. (
Eph 6:1.)
unto the Lord--The oldest manuscripts
read, "IN the Lord," that is, this is acceptable
to God when it is done in the Lord, namely, from the
principle of faith,and as disciples in union with the Lord.
21. ( Eph 6:4.) It is a different Greek verb, therefore translate here, "irritate not." By perpetual fault-finding "children" are "discouraged" or "disheartened." A broken-down spirit is fatal to youth [BENGEL].
22. (
Eph 6:5, 6.) This is to fear God, when, though none
sees us, we do no evil: but if we do evil, it is not
God, but men, whom we fear.
singleness--"simplicity of
heart."
fearing God--The oldest manuscripts
read, "the Lord."
23. And--omitted in the oldest manuscripts (compare
Eph 6:7, 8). Compare the same principle in the case of
all men, Hezekiah (
2Ch 31:21; Ro 12:11).
do, do it--two distinct Greek
verbs, "Whatsoever ye do, work at it" (or
"labor at" it).
heartily--not from servile constraint,
but with hearty good will.
24. the reward of the inheritance--"Knowing that it is
from the Lord (the ultimate source of reward), ye shall
receive the compensation (or recompense, which will make
ample amends for your having no earthly possession as
slaves now) consisting of the inheritance" (a term
excluding the notion of meriting it by works: it is
all of grace,
Ro 4:14; Ga 3:18).
for ye serve--The oldest manuscripts
omit "for," then translate as Vulgate,
"Serve ye the Lord Christ;" compare
Col 3:23, "To the Lord and not unto men" (
1Co 7:22, 23).
25. But--The oldest manuscripts read, "for," which accords with "serve ye," &c. ( Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave ( Re 6:15).
Col 4:1-18. EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS.
1. give--Greek "render": literally,
"afford."
equal--that is, as the slaves owe
their duties to you, so you equally owe to them your
duties as masters. Compare "ye masters do the
same things" (see on
Eph 6:9). ALFORD translates, "fairness,"
"equity," which gives a large and liberal
interpretation of justice in common matters (
Phm 16).
knowing-- (
Col 3:24).
ye also--as well as they.
2. Continue--Greek, "Continue
perseveringly," "persevere" (
Eph 6:18), "watching thereunto"; here,
"watch in the same," or "in
it," that is, in prayer: watching against the
indolence as to prayer, and in prayer, of our corrupt
wills.
with thanksgiving--for everything,
whether joyful, or sorrowful, mercies temporal and
spiritual, national, family, and individual (
1Co 14:17; Php 4:6; 1Th 5:18).
3. for us--myself and Timothy (
Col 1:1).
a door of utterance--Translate,
"a door for the word." Not as in
Eph 6:19, where power of "utterance" is his
petition. Here it is an opportunity for preaching the
word, which would be best afforded by his release from
prison (
1Co 16:9; 2Co 2:12; Phm 22; Re 3:8).
to speak--so that we may speak.
the mystery of Christ-- (
Col 1:27).
for which . . . also--on
account of which I am (not only "an
ambassador,"
Eph 6:20, but) ALSO in bonds.
4. ALFORD thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, Php 1:12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare 2Ti 2:9).
5. (See on Eph 5:15,
16.)
in wisdom--practical Christian
prudence.
them . . . without--Those
not in the Christian brotherhood (
1Co 5:12; 1Th 4:12). The brethren, through love, will
make allowances for an indiscreet act or word of a brother;
the world will make none. Therefore be the more on your
guard in your intercourse with the latter, lest you be a
stumbling-block to their conversion.
redeeming the time--The Greek
expresses, buying up for yourselves, and buying off
from worldly vanities the opportunity, whenever it
is afforded you, of good to yourselves and others.
"Forestall the opportunity, that is, to buy up
an article out of the market, so as to make the largest
profit from it" [CONYBEARE and HOWSON].
6. with grace--Greek, "IN grace" as its
element (
Col 3:16; Eph 4:29). Contrast the case of those
"of the world" who "therefore speak of
the world" (
1Jo 4:5). Even the smallest leaf of the believer should
be full of the sap of the Holy Spirit (
Jer 17:7, 8). His conversation should be cheerful
without levity, serious without gloom. Compare
Lu 4:22; Joh 7:46, as to Jesus' speech.
seasoned with salt--that is, the
savor of fresh and lively spiritual wisdom and
earnestness, excluding all "corrupt
communication," and also tasteless insipidity
(
Mt 5:13; Mr 9:50; Eph 4:29). Compare all the sacrifices
seasoned with salt (
Le 2:13). Not far from Colosse, in Phrygia, there was a
salt lake, which gives to the image here the more
appropriateness.
how ye ought to answer every man-- (
1Pe 3:15).
7. Tychicus--(See on Eph
6:2).
who is a beloved brother--rather,
"the beloved brother"; the article
"the" marks him as well known to them.
8. for the same purpose--Greek, "for this very
purpose."
that he might know your
estate--Translate, "that he may know your state":
answering to
Col 4:7. So one very old manuscript and Vulgate
read. But the oldest manuscripts and the old Latin
versions, "that YE may know OUR state."
However, the latter reading seems likely to have crept in
from
Eph 6:22. Paul was the more anxious to know the state
of the Colossians, on account of the seductions to which
they were exposed from false teachers; owing to which he
had "great conflict for" them (
Col 2:1).
comfort your hearts--distressed as ye
are by my imprisonment, as well as by your own trials.
9. Onesimus--the slave mentioned in the Epistle to Philemon
(
Phm 10, 16), "a brother beloved."
a faithful . . .
brother--rather, "the faithful brother," he being
known to the Colossians as the slave of Philemon, their
fellow townsman and fellow Christian.
one of you--belonging to your
city.
They shall make known unto you all
things--Greek, "all the things here." This
substantial repetition of "all my state shall Tychicus
declare unto you," strongly favors the reading of
English Version in
Col 4:8, "that he might (may) know your
state," as it is unlikely the same thing should be
stated thrice.
10. Aristarchus--a Macedonian of Thessalonica (
Ac 27:2), who was dragged into the theater at Ephesus,
during the tumult with Gaius, they being "Paul's
companions in travel." He accompanied Paul to Asia (
Ac 20:4), and subsequently (
Ac 27:2) to Rome. He was now at Rome with Paul (compare
Phm 23, 24). As he is here spoken of as Paul's
"fellow prisoner," but in
Phm 24 as Paul's "fellow laborer"; and
vice versa, Epaphras in
Phm 23, as his "fellow prisoner," but here
(
Col 1:7) "fellow servant," MEYER in ALFORD,
conjectures that Paul's friends voluntarily shared his
imprisonment by turns, Aristarchus being his fellow
prisoner when he wrote to the Colossians, Epaphras when he
wrote to Philemon. The Greek for "fellow
prisoner" is literally, fellow captive, an
image from prisoners taken in warfare, Christians being
"fellow soldiers" (
Php 2:25; Phm 2), whose warfare is "the good fight
of faith."
Mark--John Mark (
Ac 12:12, 25); the Evangelist according to
tradition.
sister's son--rather,
"cousin," or "kinsman to Barnabas"; the
latter being the better known is introduced to designate
Mark. The relationship naturally accounts for Barnabas'
selection of Mark as his companion when otherwise
qualified; and also for Mark's mother's house at
Jerusalem being the place of resort of Christians there (
Ac 12:12). The family belonged to Cyprus (
Ac 4:36); this accounts for Barnabas' choice of
Cyprus as the first station on their journey (
Ac 13:4), and for Mark's accompanying them readily
so far, it being the country of his family; and for
Paul's rejecting him at the second journey for not
having gone further than Perga, in Pamphylia, but having
gone thence home to his mother at Jerusalem (
Mt 10:37) on the first journey (
Ac 13:13).
touching whom--namely, Mark.
ye received commandments--possibly
before the writing of this Epistle; or the
"commandments" were verbal by Tychicus,
and accompanying this letter, since the past
tense was used by the ancients (where we use the present)
in relation to the time which it would be when the letter
was read by the Colossians. Thus (
Phm 19), "I have written," for "I
write." The substance of them was, "If he come
unto you, receive him." Paul's rejection of him on
his second missionary journey, because he had turned back
at Perga on the first journey (
Ac 13:13; 15:37-39), had caused an alienation between
himself and Barnabas. Christian love soon healed the
breach; for here he implies his restored confidence in
Mark, makes honorable allusion to Barnabas, and desires
that those at Colosse who had regarded Mark in consequence
of that past error with suspicion, should now
"receive" him with kindness. Colosse is only
about one hundred ten miles from Perga, and less than
twenty from the confines of Pisidia, through which province
Paul and Barnabas preached on their return during the same
journey. Hence, though Paul had not personally visited the
Colossian Church, they knew of the past unfaithfulness of
Mark; and needed this recommendation of him, after the
temporary cloud on him, so as to receive him, now that he
was about to visit them as an evangelist. Again, in
Paul's last imprisonment, he, for the last time, speaks
of Mark (
2Ti 4:11).
11. Justus--that is, righteous; a common name among
the Jews; Hebrew, "tzadik" (
Ac 1:23).
of the circumcision--This implies that
Epaphras, Luke, and Demas (
Col 4:12, 14) were not of the circumcision. This
agrees with Luke's Gentile name (the same as Lucanus),
and the Gentile aspect of his Gospel.
These only, &c.--namely, of the
Jews. For the Jewish teachers were generally opposed to the
apostle of the Gentiles (
Php 1:15). Epaphras, &c., were also fellow
laborers, but Gentiles.
unto--that is, in promoting the Gospel
kingdom.
which have been--Greek,
"which have been made," or "have
become," that is, inasmuch as they have become
a comfort to me. The Greek implies comfort in
forensic dangers; a different Greek word expresses
comfort in domestic affliction [BENGEL].
12. Christ--The oldest manuscripts add
"Jesus."
labouring fervently--As the
Greek, is the same, translate, "striving
earnestly" (see on Col 1:29 and
Col 2:1), literally,
"striving as in the agony of a
contest."
in prayers--Translate as Greek,
"in his prayers."
complete--The oldest manuscripts read,
"fully assured." It is translated, "fully
persuaded,"
Ro 4:21; 14:5. In the expression "perfect,"
he refers to what he has already said,
Col 1:28; 2:2; 3:14. "Perfect" implies the
attainment of the full maturity of a Christian.
BENGEL joins "in all the will of God" with
"stand."
13. a great zeal--The oldest manuscripts and Vulgate
have "much labor."
for you--lest you should be seduced
(
Col 2:4); a motive why you should be anxious for
yourselves.
them that are in Laodicea
. . . Hierapolis--churches probably founded by
Epaphras, as the Church in Colosse was. Laodicea, called
from Laodice, queen of Antiochus II, on the river Lycus,
was, according to the subscription to First Timothy,
"the chiefest city of Phrygia Pacatiana" (
1Ti 6:21). All the three cities were destroyed by an
earthquake in A.D. 62 [TACITUS, Annals, 14.27].
Hierapolis was six Roman miles north of Laodicea.
14. It is conjectured that Luke "the beloved
physician" (the same as the Evangelist), may have
first become connected with Paul in professionally
attending on him in the sickness under which he labored in
Phrygia and Galatia (in which latter place he was detained
by sickness), in the early part of that journey wherein
Luke first is found in his company (
Ac 16:10; compare Note, see on Ga 4:13). Thus the allusion to his
medical profession is appropriate in writing to men of
Phrygia. Luke ministered to Paul in his last imprisonment
(
2Ti 4:11).
Demas--included among his "fellow
laborers" (
Phm 24), but afterwards a deserter from him through
love of this world (
2Ti 4:10). He alone has here no honorable or
descriptive epithet attached to his name. Perhaps, already,
his real character was betraying itself.
15. Nymphas--of Laodicea.
church . . . in his
house--So old manuscripts and Vulgate read. The
oldest read, "THEIR house"; and one manuscript,
"HER house," which makes Nymphas a woman.
16. the epistle from Laodicea--namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. IGNATIUS [Epistle to the Ephesians, 12], POLYCARP [Epistle to the Philippians, 3.11,12], CLEMENT [Epistle to the Corinthians, 1. 47], 1Th 5:27; Re 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read ( De 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
17. say to Archippus--The Colossians (not merely the
clergy, but the laymen) are directed, "Speak ye
to Archippus." This proves that Scripture belongs to
the laity as well as the clergy; and that laymen may
profitably admonish the clergy in particular cases when
they do so in meekness. BENGEL suggests that Archippus was
perhaps prevented from going to the Church assembly by weak
health or age. The word, "fulfil," accords with
his ministry being near its close (
Col 1:25; compare
Phm 2). However, "fulfil" may mean, as in
2Ti 4:5, "make full proof of thy
ministry." "Give all diligence to follow it out
fully"; a monition perhaps needed by Archippus.
in the Lord--The element in which
every work of the Christian, and especially the Christian
minister, is to be done (
Col 4:7; 1Co 7:39; Php 4:2).
18. Paul's autograph salutation (so
1Co 16:21; 2Th 3:17), attesting that the preceding
letter, though written by an amanuensis, is from
himself.
Remember my bonds--Already in this
chapter he had mentioned his "bonds" (
Col 4:3), and again
Col 4:10, an incentive why they should love and pray
(
Col 4:3) for him; and still more, that they should, in
reverential obedience to his monitions in this Epistle,
shrink from the false teaching herein stigmatized,
remembering what a conflict (
Col 2:1) he had in their behalf amidst his
bonds. "When we read of his chains, we should not
forget that they moved over the paper as he wrote; his
[right] hand was chained to the [left hand of the] soldier
who kept him" [ALFORD].
Grace be with you--Greek,
"THE grace" which every Christian enjoys in some
degree, and which flows from God in Christ by the Holy
Ghost (
Tit 3:15; Heb 13:25)