<hi type="bold">16. therefore--</hi>because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.

<hi type="bold">meat ... drink--</hi>Greek, "eating ... drinking" (<reference osisRef="Rom.14.1-Rom.14.17">Ro 14:1-17</reference>). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.

<hi type="bold">holyday--</hi>a feast yearly. Compare the three, <reference osisRef="1Chr.23.31">1Ch 23:31</reference>.

<hi type="bold">new moon--</hi>monthly.

<hi type="bold">the sabbath--</hi>Omit "THE," which is not in the Greek (compare Note, see on <reference osisRef="Gal.4.10">Ga 4:10</reference>). "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 (<reference osisRef="Lev.23.32">Le 23:32</reference>, <reference osisRef="Lev.23.37-Lev.23.39">37-39</reference>). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. <reference osisRef="Lev.23.38">Le 23:38</reference> 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. <reference osisRef="Heb.4.9">He 4:9</reference>, "rests," Greek, "keeping of sabbath" (<reference osisRef="Isa.66.23">Is 66:23</reference>). 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still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (<reference osisRef="Rom.13.8-Rom.13.10">Ro 13:8-10</reference>).

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. He 4:9, "rests," Greek, "keeping of sabbath" (Is 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).


<hi type="bold">17. things to come--</hi>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 (<reference osisRef="Eph.2.7">Ep 2:7</reference>). <reference osisRef="Heb.2.5">He 2:5</reference>, "the world to come."

<hi type="bold">the body is of Christ--</hi>The real substance (of the blessings typified by the law) belongs to Christ (<reference osisRef="Heb.8.5">He 8:5</reference>; <reference osisRef="Heb.10.1">10:1</reference>).

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 (Ep 2:7). He 2:5, "the world to come." the body is of Christ-- The real substance (of the blessings typified by the law) belongs to Christ (He 8:5; 10:1).


<hi type="bold">18. beguile--</hi>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 (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>; <reference osisRef="Jas.1.12">Jas 1:12</reference>; <reference osisRef="1Pet.5.4">1Pe 5:4</reference>), to angel-worship.

<hi type="bold">in a voluntary humility--</hi>So "will-worship" (<reference osisRef="Col.2.23">Col 2:23</reference>). Literally, "Delighting ([Wahl]) in humility"; loving (so the Greek is translated, <reference osisRef="Mark.12.38">Mr 12:38</reference>, "love to go in long clothing") to indulge himself in a humility of his own imposing: a volunteer in humility [Dallæus]. Not as Alford, "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" (<reference osisRef="1Tim.2.5">1Ti 2:5</reference>, <reference osisRef="2Cor.2.6">6</reference>). 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 (<reference osisRef="Col.2.23">Col 2:23</reference>), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying in the Lord" (<reference osisRef="1Cor.1.31">1Co 1:31</reference>).

<hi type="bold">intruding into ... things which he hath not seen--</hi>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 (<reference osisRef="1Sam.28.11-1Sam.28.20">1Sa 28:11-20</reference>), 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" (<reference osisRef="Col.2.19">Col 2:19</reference>; compare <reference osisRef="John.20.29">Joh 20:29</reference>; <reference osisRef="2Cor.5.7">2Co 5:7</reference>; <reference osisRef="Heb.11.1">He 11:1</reference>). 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 <reference osisRef="1Tim.4.1">1Ti 4:1</reference>, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils" (Greek, "demons"). A warning to modern spiritualists.

<hi type="bold">puffed up--</hi>implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."

<hi type="bold">fleshly mind--</hi>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."

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 Alford, "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; He 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].

<hi type="bold">from which--</hi>rather, "from whom."

<hi type="bold">the body--</hi>that is, all the members of the body (<reference osisRef="Eph.4.16">Ep 4:16</reference>).

<hi type="bold">joints--</hi>the points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.

<hi type="bold">bands--</hi>the sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" (<reference osisRef="Col.2.2">Col 2:2</reference>; <reference osisRef="Col.3.14">Col 3:14</reference>; <reference osisRef="Eph.4.3">Ep 4:3</reference>).

<hi type="bold">having nourishment ministered--</hi>that is, supplied to it continually. "Receiving ministration."

<hi type="bold">knit together--</hi>The Greek is translated, "compacted," <reference osisRef="Eph.4.16">Ep 4:16</reference>: implying firm consolidation.

<hi type="bold">with the increase of God--</hi>(<reference osisRef="Eph.4.16">Ep 4:16</reference>); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head (<reference osisRef="1Cor.3.6">1Co 3:6</reference>); and tending to the honor of God, being worthy of Him, its Author.

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 (Ep 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; Ep 4:3). having nourishment ministered-- that is, supplied to it continually. "Receiving ministration." knit together-- The Greek is translated, "compacted," Ep 4:16: implying firm consolidation. with the increase of God-- (Ep 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.


<hi type="bold">20. Wherefore--</hi>The oldest manuscripts omit "Wherefore."

<hi type="bold">if ye be dead--</hi>Greek, "if ye died (so as to be freed) from," &c. (compare <reference osisRef="Rom.6.2">Ro 6:2</reference>; <reference osisRef="Rom.7.2">7:2</reference>, <reference osisRef="Rom.7.3">3</reference>; <reference osisRef="Gal.2.19">Ga 2:19</reference>).

<hi type="bold">rudiments of the world--</hi>(<reference osisRef="Col.2.8">Col 2:8</reference>). Carnal, outward, worldly, legal ordinances.

<hi type="bold">as though living--</hi>as though you were not dead to the world like your crucified Lord, into whose death ye were buried (<reference osisRef="Gal.6.14">Ga 6:14</reference>; <reference osisRef="1Pet.4.1">1Pe 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>).

<hi type="bold">are ye subject to ordinances--</hi>By do ye submit to be made subject to ordinances? Referring to <reference osisRef="Col.2.14">Col 2:14</reference>: you are again being made subject to "ordinances," the "handwriting" of which had been "blotted out" (<reference osisRef="Col.2.14">Col 2:14</reference>).

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 <reference osisRef="Col.2.16">Col 2:16</reference>, "meat ... drink." He gives instances of the "ordinances" (<reference osisRef="Col.2.20">Col 2:20</reference>) 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 <reference osisRef="1Cor.7.1">1Co 7:1</reference>; <reference osisRef="John.20.17">Joh 20:17</reference>, 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.

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.


<hi type="bold">22. Which--</hi>things, namely, the three things handled, touched, and tasted.

<hi type="bold">are to perish--</hi>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 (<reference osisRef="Matt.15.17">Mt 15:17</reference>; <reference osisRef="1Cor.6.13">1Co 6:13</reference>).

<hi type="bold">after--</hi>according to. Referring to <reference osisRef="Col.2.20">Col 2:20</reference>, 21. All these "ordinances" are according to human, not divine, injunction.

<hi type="bold">doctrines--</hi>Greek, teachings." Alford translates, "(doctrinal) systems."

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."


<hi type="bold">23. have--</hi>Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.

<hi type="bold">show of wisdom--</hi>rather, "a reputation of wisdom" [Alford].

<hi type="bold">will-worship--</hi>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 (<reference osisRef="Lev.10.1-Lev.10.3">Le 10:1-3</reference>). So Uzziah was stricken with leprosy for usurping the office of priest (<reference osisRef="2Chr.26.16-2Chr.26.21">2Ch 26:16-21</reference>). Compare the will-worship of Saul (<reference osisRef="1Sam.13.8-1Sam.13.14">1Sa 13:8-14</reference>) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" (<reference osisRef="Col.2.18">Col 2:18</reference>): 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.

<hi type="bold">neglecting of the body--</hi>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 <reference osisRef="1Cor.9.27">1Co 9:27</reference>).

<hi type="bold">not in any honour--</hi>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 (<reference osisRef="Acts.13.46">Ac 13:46</reference>; <reference osisRef="1Cor.3.21">1Co 3:21</reference>; <reference osisRef="1Cor.6.15">6:15</reference>; <reference osisRef="1Cor.7.23">7:23</reference>; <reference osisRef="1Cor.12.23">12:23</reference>, <reference osisRef="1Cor.12.24">24</reference>; <reference osisRef="1Thess.4.4">1Th 4:4</reference>). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (<reference osisRef="Heb.13.9">He 13:9</reference>), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," <reference osisRef="Col.2.18">Col 2:18</reference>.

<hi type="bold">to the satisfying of the flesh--</hi>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" (<reference osisRef="Col.2.18">Col 2:18</reference>), 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" [Hilary the Deacon, in Bengel]. 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. <chapter eID="Col.2"/>

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" (He 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" [Hilary the Deacon, in Bengel]. 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.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Col.3.1-Col.3.25">Col 3:1-25</reference>. 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.</title>

<hi type="bold">1. If ... then--</hi>The connection with <reference osisRef="Col.2.18">Col 2:18</reference>, 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, <reference osisRef="Rom.6.4">Ro 6:4</reference>).

<hi type="bold">seek those things ... above--</hi>(<reference osisRef="Matt.6.33">Mt 6:33</reference>; <reference osisRef="Phil.3.20">Php 3:20</reference>).

<hi type="bold">sitteth--</hi>rather, as Greek, "Where Christ is, sitting on the right of God" (<reference osisRef="Eph.1.20">Ep 1:20</reference>). 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 (<reference osisRef="1Cor.15.47">1Co 15:47</reference>, <reference osisRef="1Cor.15.48">48</reference>). 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 (<reference osisRef="2Kgs.2.2">2Ki 2:2</reference>) 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 (<reference osisRef="Matt.6.21">Mt 6:21</reference>; <reference osisRef="John.12.32">Joh 12:32</reference>) [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 (<reference osisRef="Eph.2.5">Ep 2:5</reference>, <reference osisRef="2Cor.2.6">6</reference>). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

CHAPTER 3 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" (Ep 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 (Ep 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. (<reference osisRef="Col.2.20">Col 2:20</reference>). Contrast "who mind earthly things" (<reference osisRef="Phil.3.19">Php 3:19</reference>). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.

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" (<reference osisRef="Col.2.12">Col 2:12</reference>; <reference osisRef="Rom.6.4-Rom.6.7">Ro 6:4-7</reference>). 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].

<hi type="bold">and your life ... hid--</hi>(<reference osisRef="Ps.83.3">Psa 83:3</reference>); like a seed buried in the earth; compare "planted," <reference osisRef="Rom.6.5">Ro 6:5</reference>. Compare <reference osisRef="Matt.13.31">Mt 13:31</reference>, <reference osisRef="Matt.13.33">33</reference>, "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 (<reference osisRef="Col.3.4">Col 3:4</reference>) 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 (<reference osisRef="Matt.5.14">Mt 5:14</reference>, <reference osisRef="Matt.5.16">16</reference>); but his full manifestation is at Christ's manifestation (<reference osisRef="Matt.13.43">Mt 13:43</reference>; <reference osisRef="Rom.8.19-Rom.8.23">Ro 8:19-23</reference>). "It doth not yet appear (Greek, 'is not yet manifested') what we shall be" (<reference osisRef="1John.3.2">1Jo 3:2</reference>; <reference osisRef="1Pet.1.7">1Pe 1:7</reference>). 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 (<reference osisRef="Ps.51.1-Ps.51.19">Psa 51:1-19</reference>; <reference osisRef="Rom.7.1-Rom.7.25">Ro 7:1-25</reference>).

<hi type="bold">in God--</hi>to whom Christ has ascended. Our "life" is "laid up for" us in God (<reference osisRef="Col.1.5">Col 1:5</reference>), and is secured by the decree of Him who is invisible to the world (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>).

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-- (Psa 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 (Psa 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 (<reference osisRef="John.11.25">Joh 11:25</reference>; <reference osisRef="John.14.6">14:6</reference>, <reference osisRef="John.14.19">19</reference>), then shall ye also with Him be manifested in glory" (<reference osisRef="1Pet.4.13">1Pe 4:13</reference>). The spiritual life our souls have now in Him shall be extended to our bodies (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">then--</hi>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].

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].


<hi type="bold">5. Mortify--</hi>Greek, "make a corpse of"; "make dead"; "put to death."

<hi type="bold">therefore--</hi>(See on <reference osisRef="Col.3.3">Col 3:3</reference>). 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 <reference osisRef="Col.2.11">Col 2:11</reference>). "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 <reference osisRef="Rom.6.19">Ro 6:19</reference>; <reference osisRef="Rom.8.13">8:13</reference>; <reference osisRef="Gal.5.24">Ga 5:24</reference>, <reference osisRef="Gal.5.25">25</reference>).

<hi type="bold">upon the earth--</hi>where they find their support [Bengel] (Compare <reference osisRef="Col.3.2">Col 3:2</reference>, "things on earth"). See <reference osisRef="Eph.5.3">Ep 5:3</reference>, <reference osisRef="Eph.5.4">4</reference>.

<hi type="bold">inordinate affection--</hi>"lustful passion."

<hi type="bold">evil concupiscence--</hi>more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within [Bengel].

<hi type="bold">covetousness--</hi>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" (<reference osisRef="1Tim.6.10">1Ti 6:10</reference>).

<hi type="bold">which is--</hi>that is, inasmuch as it is "idolatry." Compare Note, see on <reference osisRef="Eph.4.19">Ep 4:19</reference>, on its connection with sins of impurity. Self and mammon are deified in the heart instead of God (<reference osisRef="Matt.6.24">Mt 6:24</reference>; see on <reference osisRef="Eph.5.5">Ep 5:5</reference>).

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 Ep 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 Ep 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 Ep 5:5).


6. (See on <reference osisRef="Eph.5.6">Ep 5:6</reference>.)

6. (See on Ep 5:6.)


<hi type="bold">7. sometime--</hi>"once."

<hi type="bold">walked ... when ye lived in them--</hi>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" (<reference osisRef="Gal.5.25">Ga 5:25</reference>). The "living" comes first in both cases, the walking follows.

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.


<hi type="bold">8. But now--</hi>that ye are no longer living in them.

<hi type="bold">ye also--</hi>like other believers; answering to "ye also" (<reference osisRef="Col.3.7">Col 3:7</reference>) like other unbelievers formerly.

<hi type="bold">put off--</hi>"Do ye also put away all these," namely, those just enumerated, and those which follow [Alford].

<hi type="bold">anger, wrath--</hi>(See on <reference osisRef="Eph.4.31">Ep 4:31</reference>).

<hi type="bold">blasphemy--</hi>rather, "reviling," "evil-speaking," as it is translated in <reference osisRef="Eph.4.31">Ep 4:31</reference>.

<hi type="bold">filthy communication--</hi>The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.

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 Ep 4:31). blasphemy-- rather, "reviling," "evil-speaking," as it is translated in Ep 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. (<reference osisRef="Eph.4.25">Ep 4:25</reference>.)

<hi type="bold">put off--</hi>Greek, "wholly put off"; utterly renounced [Tittmann]. (<reference osisRef="Eph.4.22">Ep 4:22</reference>).

<hi type="bold">the old man--</hi>the unregenerate nature which ye had before conversion.

<hi type="bold">his deeds--</hi>habits of acting.

9. (Ep 4:25.) put off-- Greek, "wholly put off"; utterly renounced [Tittmann]. (Ep 4:22). the old man-- the unregenerate nature which ye had before conversion. his deeds-- habits of acting.


<hi type="bold">10. the new man--</hi>(See on <reference osisRef="Eph.4.23">Ep 4:23</reference>). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on <reference osisRef="Eph.4.23">Ep 4:23</reference>, <reference osisRef="Eph.4.24">24</reference>).

<hi type="bold">which is renewed--</hi>Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion.

<hi type="bold">in knowledge--</hi>rather as the Greek, "unto perfect knowledge" (see on <reference osisRef="Col.1.6">Col 1:6</reference>; <reference osisRef="Col.1.9">Col 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>). Perfect knowledge of God excludes all sin (<reference osisRef="John.17.3">Joh 17:3</reference>).

<hi type="bold">after the image of him that created him--</hi>namely, of God that created the new man (<reference osisRef="Eph.2.10">Ep 2:10</reference>; 4:24). The new creation is analogous to the first creation (<reference osisRef="2Cor.4.6">2Co 4:6</reference>). 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. <reference osisRef="Gen.1.26">Ge 1:26</reference>, "Let us make man in our image, after our likeness." The "image" is claimed for man, <reference osisRef="1Cor.11.7">1Co 11:7</reference>; the "likeness," <reference osisRef="Jas.3.9">Jas 3:9</reference>. Origen [On First Principles, 3:6] taught, the image was something in which all were created, and which continued to man after the fall (<reference osisRef="Gen.9.6">Ge 9:6</reference>). The likeness was something towards which man was created, that he might strive after it and attain it. Trench thinks God in the double statement (<reference osisRef="Gen.1.26">Ge 1:26</reference>), contemplates both man's first creation and his being "renewed in knowledge after the image of Him that created Him."

10. the new man-- (See on Ep 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Ep 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 (Ep 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. Trench 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."


<hi type="bold">11. Where--</hi>Translate, "Wherein," namely, in the sphere of the renewed man.

<hi type="bold">neither ... nor ... nor ... nor--</hi>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, <reference osisRef="Gal.6.15">Ga 6:15</reference>)--bondman, freeman." The present Church is one called out of the flesh, and the present world-course (<reference osisRef="Eph.2.2">Ep 2:2</reference>), 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 (<reference osisRef="Dan.7.14">Da 7:14</reference>, 22, 27; <reference osisRef="Luke.19.17">Lu 19:17</reference>, <reference osisRef="Luke.19.19">19</reference>; <reference osisRef="Rev.20.1-Rev.6.3">Re 20:1-6; 3</reference>: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.

<hi type="bold">Scythian--</hi>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 (<reference osisRef="1Cor.7.22">1Co 7:22</reference>; <reference osisRef="Gal.3.28">Ga 3:28</reference>).

<hi type="bold">Christ is all--</hi>Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (<reference osisRef="1Cor.1.30">1Co 1:30</reference>; <reference osisRef="1Cor.3.21-1Cor.3.23">3:21-23</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>).

<hi type="bold">in all--</hi>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.

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 (Ep 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.


<hi type="bold">12. the elect of God--</hi>There is no "the" in the Greek, "God's elect" (compare <reference osisRef="Rom.8.3">Ro 8:3</reference>; <reference osisRef="1Thess.1.4">1Th 1:4</reference>). 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].

<hi type="bold">bowels of mercies--</hi>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 (<reference osisRef="Gen.43.30">Ge 43:30</reference>; <reference osisRef="Jer.31.20">Jr 31:20</reference>; <reference osisRef="Luke.1.78">Lu 1:78</reference>, Margin).

<hi type="bold">humbleness of mind--</hi>True "lowliness of mind"; not the mock "humility" of the false teachers (<reference osisRef="Col.2.23">Col 2:23</reference>; <reference osisRef="Eph.4.2">Ep 4:2</reference>, <reference osisRef="Eph.4.32">32</reference>).

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; Jr 31:20; Lu 1:78, Margin). humbleness of mind-- True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Ep 4:2, 32).


<hi type="bold">13. Forbearing--</hi>as to present offenses.

<hi type="bold">forgiving--</hi>as to past offenses.

<hi type="bold">quarrel--</hi>rather as Greek, "cause of blame," "cause of complaint."

<hi type="bold">Christ--</hi>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 <reference osisRef="Eph.4.32">Ep 4:32</reference>.

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 Ep 4:32.


<hi type="bold">14. above--</hi>rather "over," as in <reference osisRef="Eph.6.16">Ep 6:16</reference>. Charity, which is the crowning grace, covering the multitude of others' sins (<reference osisRef="1Pet.4.8">1Pe 4:8</reference>), must overlie all the other graces enumerated.

<hi type="bold">which is--</hi>that is, "for it is"; literally, "which thing is."

<hi type="bold">bond of perfectness--</hi>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, <reference osisRef="Col.3.12">Col 3:12</reference>, "elect of God, holy ... beloved," and <reference osisRef="Col.2.12">Col 2:12</reference>; 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 (<reference osisRef="Matt.5.44">Mt 5:44</reference>, <reference osisRef="Matt.5.48">48</reference>). Love ... be ye perfect, &c. (<reference osisRef="Jas.2.21">Jas 2:21</reference>, 22; <reference osisRef="1John.2.5">1Jo 2:5</reference>). "If we love one another, God's love is perfected in us" (<reference osisRef="Rom.13.8">Ro 13:8</reference>; <reference osisRef="1Cor.13.1-1Cor.13.13">1Co 13:1-13</reference>; <reference osisRef="1Tim.1.5">1Ti 1:5</reference>; <reference osisRef="1John.4.12">1Jo 4:12</reference>). As to "bond," compare <reference osisRef="Col.2.2">Col 2:2</reference>, "knit together in love" (<reference osisRef="Eph.4.3">Ep 4:3</reference>), "keep the unity of the Spirit in the bond of peace."

14. above-- rather "over," as in Ep 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" (Ep 4:3), "keep the unity of the Spirit in the bond of peace."


<hi type="bold">15. peace of God--</hi>The oldest manuscripts and versions read, "The peace of Christ" (compare <reference osisRef="Phil.4.7">Php 4:7</reference>). "The peace of God." Therefore Christ is God. Peace was His legacy to His disciples before He left them (<reference osisRef="John.14.27">Joh 14:27</reference>), "My peace I give unto you." Peace is peculiarly His to give. Peace follows love (<reference osisRef="Col.3.14">Col 3:14</reference>; <reference osisRef="Eph.4.2">Ep 4:2</reference>, <reference osisRef="Eph.4.3">3</reference>).

<hi type="bold">rule--</hi>literally, "sit as umpire"; the same Greek verb simple, as appears compounded (<reference osisRef="Col.2.18">Col 2:18</reference>). 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.

<hi type="bold">in your hearts--</hi>Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (<reference osisRef="Ps.28.3">Psa 28:3</reference>; <reference osisRef="Ps.55.21">55:21</reference>).

<hi type="bold">to the which--</hi>that is, with a view to which state of Christian peace (<reference osisRef="Isa.26.3">Is 26:3</reference>); <reference osisRef="1Cor.7.15">1Co 7:15</reference>, "God hath called us to peace."

<hi type="bold">ye are called--</hi>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.

<hi type="bold">in one body--</hi>(<reference osisRef="Eph.4.4">Ep 4:4</reference>). The unity of the body is a strong argument for "peace" among the members.

<hi type="bold">be ye thankful--</hi>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 (<reference osisRef="Eph.5.4">Ep 5:4</reference>, 19, 20).

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; Ep 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 (Psa 28:3; 55:21). to the which-- that is, with a view to which state of Christian peace (Is 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-- (Ep 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 (Ep 5:4, 19, 20).


16. The form which "thankfulness" (<reference osisRef="Col.3.15">Col 3:15</reference>) ought to take.

<hi type="bold">Let the word of Christ--</hi>the Gospel word by which ye have been called.

<hi type="bold">richly--</hi>(<reference osisRef="Col.2.2">Col 2:2</reference>; <reference osisRef="Rom.15.14">Ro 15:14</reference>).

<hi type="bold">in all wisdom--</hi>Alford joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in <reference osisRef="Col.1.28">Col 1:28</reference>, "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).

<hi type="bold">and ... and--</hi>The oldest manuscripts read "psalms, hymns, spiritual songs" (see on <reference osisRef="Eph.5.19">Ep 5:19</reference>). 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 <reference osisRef="Deut.6.7">De 6:7</reference>). 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 <reference osisRef="Eph.5.18">Ep 5:18</reference>, <reference osisRef="Eph.5.19">19</reference>) 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 <reference osisRef="Jas.5.13">Jas 5:13</reference>).

<hi type="bold">with grace--</hi>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 <reference osisRef="Col.3.15">Col 3:15</reference>, "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."

<hi type="bold">to the Lord--</hi>The oldest manuscripts read, "to God."

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 Ep 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 Ep 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.

<hi type="bold">in the name of the Lord Jesus--</hi>as disciples called by His name as His, seeking His guidance and help, and desiring to act so as to gain His approval (<reference osisRef="Rom.14.8">Ro 14:8</reference>; <reference osisRef="1Cor.10.31">1Co 10:31</reference>; <reference osisRef="2Cor.5.15">2Co 5:15</reference>; <reference osisRef="1Pet.4.11">1Pe 4:11</reference>). Compare "in the Lord," <reference osisRef="Col.3.18">Col 3:18</reference>, and "Christ is all," <reference osisRef="Col.3.11">Col 3:11</reference>.

<hi type="bold">God and the Father--</hi>The oldest manuscripts omit "and," which seems to have crept in from <reference osisRef="Eph.5.20">Ep 5:20</reference>.

<hi type="bold">by him--</hi>Greek, "through Him" as the channel of His grace to us, and of our thanksgiving to Him (<reference osisRef="John.14.6">Joh 14:6</reference>, end).

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 Ep 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).


<hi type="bold">18. unto your own husbands--</hi>The oldest manuscripts omit "own," which crept in from <reference osisRef="Eph.5.22">Ep 5:22</reference>.

<hi type="bold">as it is fit in the Lord--</hi>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."

18. unto your own husbands-- The oldest manuscripts omit "own," which crept in from Ep 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. (<reference osisRef="Eph.5.22-Eph.5.33">Ep 5:22-33</reference>.)

<hi type="bold">be not bitter--</hi>ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.

19. (Ep 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. (<reference osisRef="Eph.6.1">Ep 6:1</reference>.)

<hi type="bold">unto the Lord--</hi>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.

20. (Ep 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. (<reference osisRef="Eph.6.4">Ep 6:4</reference>.) 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].

21. (Ep 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. (<reference osisRef="Eph.6.5">Ep 6:5</reference>, <reference osisRef="Eph.6.6">6</reference>.) 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.

<hi type="bold">singleness--</hi>"simplicity of heart."

<hi type="bold">fearing God--</hi>The oldest manuscripts read, "the Lord."

22. (Ep 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."


<hi type="bold">23. And--</hi>omitted in the oldest manuscripts (compare <reference osisRef="Eph.6.7">Ep 6:7</reference>, <reference osisRef="Eph.6.8">8</reference>). Compare the same principle in the case of all men, Hezekiah (<reference osisRef="2Chr.31.21">2Ch 31:21</reference>; <reference osisRef="Rom.12.11">Ro 12:11</reference>).

<hi type="bold">do, do it--</hi>two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it).

<hi type="bold">heartily--</hi>not from servile constraint, but with hearty good will.

23. And-- omitted in the oldest manuscripts (compare Ep 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.


<hi type="bold">24. the reward of the inheritance--</hi>"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, <reference osisRef="Rom.4.14">Ro 4:14</reference>; <reference osisRef="Gal.3.18">Ga 3:18</reference>).

<hi type="bold">for ye serve--</hi>The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare <reference osisRef="Col.3.23">Col 3:23</reference>, "To the Lord and not unto men" (<reference osisRef="1Cor.7.22">1Co 7:22</reference>, <reference osisRef="1Cor.7.23">23</reference>).

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).


<hi type="bold">25. But--</hi>The oldest manuscripts read, "for," which accords with "serve ye," &c. (<reference osisRef="Col.3.24">Col 3:24</reference>), 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 (<reference osisRef="Rev.6.15">Re 6:15</reference>). <chapter eID="Col.3"/>

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).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Col.4.1-Col.4.18">Col 4:1-18</reference>. Exhortations Continued. To Prayer: Wisdom in Relation to the Unconverted: As to the Bearers of the Epistle, Tychicus and Onesimus: Closing Salutations.</title>

<hi type="bold">1. give--</hi>Greek "render": literally, "afford."

<hi type="bold">equal--</hi>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 <reference osisRef="Eph.6.9">Ep 6:9</reference>). Alford translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (Phm 16).

<hi type="bold">knowing--</hi>(<reference osisRef="Col.3.24">Col 3:24</reference>).

<hi type="bold">ye also--</hi>as well as they.

CHAPTER 4 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 Ep 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.


<hi type="bold">2. Continue--</hi>Greek, "Continue perseveringly," "persevere" (<reference osisRef="Eph.6.18">Ep 6:18</reference>), "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.

<hi type="bold">with thanksgiving--</hi>for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (<reference osisRef="1Cor.14.17">1Co 14:17</reference>; <reference osisRef="Phil.4.6">Php 4:6</reference>; <reference osisRef="1Thess.5.18">1Th 5:18</reference>).

2. Continue-- Greek, "Continue perseveringly," "persevere" (Ep 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).


<hi type="bold">3. for us--</hi>myself and Timothy (<reference osisRef="Col.1.1">Col 1:1</reference>).

<hi type="bold">a door of utterance--</hi>Translate, "a door for the word." Not as in <reference osisRef="Eph.6.19">Ep 6:19</reference>, 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 (<reference osisRef="1Cor.16.9">1Co 16:9</reference>; <reference osisRef="2Cor.2.12">2Co 2:12</reference>; Phm 22; <reference osisRef="Rev.3.8">Re 3:8</reference>).

<hi type="bold">to speak--</hi>so that we may speak.

<hi type="bold">the mystery of Christ--</hi>(<reference osisRef="Col.1.27">Col 1:27</reference>).

<hi type="bold">for which ... also--</hi>on account of which I am (not only "an ambassador," <reference osisRef="Eph.6.20">Ep 6:20</reference>, but) ALSO in bonds.

3. for us-- myself and Timothy (Col 1:1). a door of utterance-- Translate, "a door for the word." Not as in Ep 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," Ep 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, <reference osisRef="Phil.1.12">Php 1:12</reference>, <reference osisRef="1Cor.1.13">13</reference>, 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 <reference osisRef="2Tim.2.9">2Ti 2:9</reference>).

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 <reference osisRef="Eph.5.15">Ep 5:15</reference>, <reference osisRef="Eph.5.16">16</reference>.)

<hi type="bold">in wisdom--</hi>practical Christian prudence.

<hi type="bold">them ... without--</hi>Those not in the Christian brotherhood (<reference osisRef="1Cor.5.12">1Co 5:12</reference>; <reference osisRef="1Thess.4.12">1Th 4:12</reference>). 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.

<hi type="bold">redeeming the time--</hi>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].

5. (See on Ep 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].


<hi type="bold">6. with grace--</hi>Greek, "IN grace" as its element (<reference osisRef="Col.3.16">Col 3:16</reference>; <reference osisRef="Eph.4.29">Ep 4:29</reference>). Contrast the case of those "of the world" who "therefore speak of the world" (<reference osisRef="1John.4.5">1Jo 4:5</reference>). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (<reference osisRef="Jer.17.7">Jr 17:7</reference>, <reference osisRef="Jer.17.8">8</reference>). His conversation should be cheerful without levity, serious without gloom. Compare <reference osisRef="Luke.4.22">Lu 4:22</reference>; <reference osisRef="John.7.46">Joh 7:46</reference>, as to Jesus' speech.

<hi type="bold">seasoned with salt--</hi>that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (<reference osisRef="Matt.5.13">Mt 5:13</reference>; <reference osisRef="Mark.9.50">Mr 9:50</reference>; <reference osisRef="Eph.4.29">Ep 4:29</reference>). Compare all the sacrifices seasoned with salt (<reference osisRef="Lev.2.13">Le 2:13</reference>). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.

<hi type="bold">how ye ought to answer every man--</hi>(<reference osisRef="1Pet.3.15">1Pe 3:15</reference>).

6. with grace-- Greek, "IN grace" as its element (Col 3:16; Ep 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 (Jr 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; Ep 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).


<hi type="bold">7. Tychicus--</hi>(See on <reference osisRef="Eph.6.2">Ep 6:2</reference>).

<hi type="bold">who is a beloved brother--</hi>rather, "the beloved brother"; the article "the" marks him as well known to them.

7. Tychicus-- (See on Ep 6:2). who is a beloved brother-- rather, "the beloved brother"; the article "the" marks him as well known to them.


<hi type="bold">8. for the same purpose--</hi>Greek, "for this very purpose."

<hi type="bold">that he might know your estate--</hi>Translate, "that he may know your state": answering to <reference osisRef="Col.4.7">Col 4:7</reference>. 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 <reference osisRef="Eph.6.22">Ep 6:22</reference>. 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 (<reference osisRef="Col.2.1">Col 2:1</reference>).

<hi type="bold">comfort your hearts--</hi>distressed as ye are by my imprisonment, as well as by your own trials.

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 Ep 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.


<hi type="bold">9. Onesimus--</hi>the slave mentioned in the Epistle to Philemon (Phm 10, 16), "a brother beloved."

<hi type="bold">a faithful ... brother--</hi>rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.

<hi type="bold">one of you--</hi>belonging to your city.

<hi type="bold">They shall make known unto you all things--</hi>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 <reference osisRef="Col.4.8">Col 4:8</reference>, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.

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.


<hi type="bold">10. Aristarchus--</hi>a Macedonian of Thessalonica (<reference osisRef="Acts.27.2">Ac 27:2</reference>), 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 (<reference osisRef="Acts.20.4">Ac 20:4</reference>), and subsequently (<reference osisRef="Acts.27.2">Ac 27:2</reference>) 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 (<reference osisRef="Col.1.7">Col 1:7</reference>) "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" (<reference osisRef="Phil.2.25">Php 2:25</reference>; Phm 2), whose warfare is "the good fight of faith."

<hi type="bold">Mark--</hi>John Mark (<reference osisRef="Acts.12.12">Ac 12:12</reference>, <reference osisRef="Acts.12.25">25</reference>); the Evangelist according to tradition.

<hi type="bold">sister's son--</hi>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 (<reference osisRef="Acts.12.12">Ac 12:12</reference>). The family belonged to Cyprus (<reference osisRef="Acts.4.36">Ac 4:36</reference>); this accounts for Barnabas' choice of Cyprus as the first station on their journey (<reference osisRef="Acts.13.4">Ac 13:4</reference>), 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 (<reference osisRef="Matt.10.37">Mt 10:37</reference>) on the first journey (<reference osisRef="Acts.13.13">Ac 13:13</reference>).

<hi type="bold">touching whom--</hi>namely, Mark.

<hi type="bold">ye received commandments--</hi>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 (<reference osisRef="Acts.13.13">Ac 13:13</reference>; <reference osisRef="Acts.15.37-Acts.15.39">15:37-39</reference>), 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 (<reference osisRef="2Tim.4.11">2Ti 4:11</reference>).

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).


<hi type="bold">11. Justus--</hi>that is, righteous; a common name among the Jews; Hebrew, "tzadik" (<reference osisRef="Acts.1.23">Ac 1:23</reference>).

<hi type="bold">of the circumcision--</hi>This implies that Epaphras, Luke, and Demas (<reference osisRef="Col.4.12">Col 4:12</reference>, <reference osisRef="Col.4.14">14</reference>) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.

<hi type="bold">These only, &c.--</hi>namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (<reference osisRef="Phil.1.15">Php 1:15</reference>). Epaphras, &c., were also fellow laborers, but Gentiles.

<hi type="bold">unto--</hi>that is, in promoting the Gospel kingdom.

<hi type="bold">which have been--</hi>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].

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].


<hi type="bold">12. Christ--</hi>The oldest manuscripts add "Jesus."

<hi type="bold">labouring fervently--</hi>As the Greek, is the same, translate, "striving earnestly" (see on <reference osisRef="Col.1.29">Col 1:29</reference> and <reference osisRef="Col.2.1">Col 2:1</reference>), literally, "striving as in the agony of a contest."

<hi type="bold">in prayers--</hi>Translate as Greek, "in his prayers."

<hi type="bold">complete--</hi>The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," <reference osisRef="Rom.4.21">Ro 4:21</reference>; <reference osisRef="Rom.14.5">14:5</reference>. In the expression "perfect," he refers to what he has already said, <reference osisRef="Col.1.28">Col 1:28</reference>; 2:<reference osisRef="2Cor.3.14">2; 3:14</reference>. "Perfect" implies the attainment of the full maturity of a Christian. Bengel joins "in all the will of God" with "stand."

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."