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

<hi type="bold">he--</hi>emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (<reference osisRef="Col.2.10">Col 2:10</reference>, 18).

<hi type="bold">head of the body, the church--</hi>The Church is His body by virtue of His entering into communion corporeally with human nature [Neander], (<reference osisRef="Eph.1.22">Ep 1:22</reference>). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church.

<hi type="bold">who is--</hi>that is, in that He is the Beginning [Alford]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (<reference osisRef="Col.1.15">Col 1:15</reference>); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on <reference osisRef="Col.1.16">Col 1:16</reference>), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church.

<hi type="bold">the beginning--</hi>namely, of the new creation, as of the old (<reference osisRef="Prov.8.22">Pr 8:22</reference>; <reference osisRef="John.1.1">Joh 1:1</reference>; compare <reference osisRef="Rev.1.8">Re 1:8</reference>): the beginning of the Church of the first-born (<reference osisRef="Heb.12.23">He 12:23</reference>), as being Himself the "first-born from the dead" (<reference osisRef="Acts.26.23">Ac 26:23</reference>; <reference osisRef="1Cor.15.20">1Co 15:20</reference>, <reference osisRef="1Cor.15.23">23</reference>). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (<reference osisRef="Col.1.15">Col 1:15</reference>); (<reference osisRef="2Cor.1.2">2</reference>) As the first-born of His mother (<reference osisRef="Matt.1.25">Mt 1:25</reference>); (<reference osisRef="1Cor.1.3">3</reference>) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, <reference osisRef="Rom.8.21">Ro 8:21</reference>, <reference osisRef="Rom.8.22">22</reference>) (<reference osisRef="Matt.19.28">Mt 19:28</reference>; <reference osisRef="Acts.13.33">Ac 13:33</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>). Sonship and resurrection are similarly connected (<reference osisRef="Luke.20.36">Lu 20:36</reference>; <reference osisRef="Rom.1.4">Ro 1:4</reference>; 8:23; <reference osisRef="1John.3.2">1Jo 3:2</reference>). Christ by rising from the dead is the efficient cause (<reference osisRef="1Cor.15.22">1Co 15:22</reference>), as having obtained the power, and the exemplary cause, as being the pattern (<reference osisRef="Mic.2.13">Mi 2:13</reference>; <reference osisRef="Rom.6.5">Ro 6:5</reference>; <reference osisRef="Phil.3.21">Php 3:21</reference>), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.

<hi type="bold">that in all things--</hi>He resumes the "all things" (<reference osisRef="Col.1.20">Col 1:20</reference>).

<hi type="bold">he might have the pre-eminence--</hi>Greek, "He Himself may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (<reference osisRef="Col.1.15">Col 1:15</reference>). "Begotten before every creature, or "first-born of every creature" (<reference osisRef="Ps.89.27">Psa 89:27</reference>; <reference osisRef="John.3.13">Joh 3:13</reference>).

18. Revelation of Christ to the Church and the new creation, as the Originator of both. he-- emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, 18). head of the body, the church-- The Church is His body by virtue of His entering into communion corporeally with human nature [Neander], (Ep 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church. who is-- that is, in that He is the Beginning [Alford]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Col 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Col 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church. the beginning-- namely, of the new creation, as of the old (Pr 8:22; Joh 1:1; compare Re 1:8): the beginning of the Church of the first-born (He 12:23), as being Himself the "first-born from the dead" (Ac 26:23; 1Co 15:20, 23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Col 1:15); (2) As the first-born of His mother (Mt 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Ro 8:21, 22) (Mt 19:28; Ac 13:33; Re 1:5). Sonship and resurrection are similarly connected (Lu 20:36; Ro 1:4; 8:23; 1Jo 3:2). Christ by rising from the dead is the efficient cause (1Co 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Mi 2:13; Ro 6:5; Php 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members. that in all things-- He resumes the "all things" (Col 1:20). he might have the pre-eminence-- Greek, "He Himself may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (Col 1:15). "Begotten before every creature, or "first-born of every creature" (Psa 89:27; Joh 3:13).


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

<hi type="bold">in him--</hi>that is, in the Son (<reference osisRef="Matt.3.17">Mt 3:17</reference>).

<hi type="bold">all fulness--</hi>rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (<reference osisRef="Col.2.9">Col 2:9</reference>; <reference osisRef="Eph.3.19">Ep 3:19</reference>; compare <reference osisRef="John.1.16">Joh 1:16</reference>; 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (<reference osisRef="Col.1.15">Col 1:15</reference>). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (<reference osisRef="Col.1.19">Col 1:19</reference>) dwells in Him, and so He has the power to govern the universe; (2) Because (<reference osisRef="Col.1.20">Col 1:20</reference>) what He has done for the Church gives Him the right to preside over it.

<hi type="bold">should ... dwell--</hi>as in a temple (<reference osisRef="John.2.21">Joh 2:21</reference>). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [Bengel]. Hence the "and" (<reference osisRef="Col.1.20">Col 1:20</reference>) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.

19. Greek, "(God) was well pleased," &c. in him-- that is, in the Son (Mt 3:17). all fulness-- rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9; Ep 3:19; compare Joh 1:16; 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Col 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Col 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Col 1:20) what He has done for the Church gives Him the right to preside over it. should... dwell-- as in a temple (Joh 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [Bengel]. Hence the "and" (Col 1:20) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.


20. The Greek order is, "And through Him (Christ) to reconcile again completely (see on <reference osisRef="Eph.2.16">Ep 2:16</reference>) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, <reference osisRef="2Cor.5.19">2Co 5:19</reference>), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on <reference osisRef="Rom.5.10">Ro 5:10</reference>; <reference osisRef="2Cor.5.18">2Co 5:18</reference>). So the Septuagint, <reference osisRef="1Sam.29.4">1Sa 29:4</reference>, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So <reference osisRef="Matt.5.23">Mt 5:23</reference>, <reference osisRef="Matt.5.24">24</reference>.

<hi type="bold">by him--</hi>"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.

<hi type="bold">things in earth ... in heaven--</hi>Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jude 6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (<reference osisRef="Eph.3.10">Ep 3:10</reference>). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (<reference osisRef="Job.4.18">Job 4:18</reference>; <reference osisRef="Job.15.15">15:15</reference>; <reference osisRef="Job.25.5">25:5</reference>), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. <reference osisRef="Luke.19.38">Lu 19:38</reference> states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (<reference osisRef="Luke.2.14">Lu 2:14</reference>). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. <reference osisRef="Eph.1.10">Ep 1:10</reference> accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (<reference osisRef="Zech.3.8">Zec 3:8</reference>, <reference osisRef="Zech.3.9">9</reference>) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (<reference osisRef="Job.1.6">Job 1:6</reference>; <reference osisRef="Rev.12.10">Re 12:10</reference>); hence he was in heaven till the ban on man was broken (compare <reference osisRef="Luke.10.18">Lu 10:18</reference>). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare <reference osisRef="Heb.11.23">He 11:23</reference>). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through Him," and "the blood of His cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (<reference osisRef="Rev.12.7-Rev.12.10">Re 12:7-10</reference>) and his angels can cast out of heaven Satan and his demons (compare <reference osisRef="Col.2.15">Col 2:15</reference>). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [Auberlen].

20. The Greek order is, "And through Him (Christ) to reconcile again completely (see on Ep 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2Co 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on Ro 5:10; 2Co 5:18). So the Septuagint, 1Sa 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mt 5:23, 24. by him-- "through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence. things in earth... in heaven-- Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jude 6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (Ep 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; 15:15; 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Lu 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Lu 2:14). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Ep 1:10 accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zec 3:8, 9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Re 12:10); hence he was in heaven till the ban on man was broken (compare Lu 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare He 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through Him," and "the blood of His cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Re 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [Auberlen].


21. The Colossians are included in this general reconciliation (compare <reference osisRef="Eph.2.1">Ep 2:1</reference>, <reference osisRef="2Cor.2.12">12</reference>).

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

<hi type="bold">alienated--</hi>from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare <reference osisRef="Rom.5.10">Ro 5:10</reference>), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [Bengel].

<hi type="bold">in your mind--</hi>Greek, "in your understanding" or "thought" (<reference osisRef="Eph.2.3">Ep 2:3</reference>; <reference osisRef="2Cor.4.18">4:18</reference>).

<hi type="bold">by wicked works--</hi>rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).

<hi type="bold">yet now--</hi>Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on <reference osisRef="Col.1.20">Col 1:20</reference>).

21. The Colossians are included in this general reconciliation (compare Ep 2:1, 12). sometime-- "once." alienated-- from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare Ro 5:10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [Bengel]. in your mind-- Greek, "in your understanding" or "thought" (Ep 2:3; 4:18). by wicked works-- rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted). yet now-- Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on Col 1:20).


<hi type="bold">22. In the body of his flesh--</hi>the element in which His reconciling sufferings had place. Compare <reference osisRef="Col.1.24">Col 1:24</reference>, "afflictions of Christ in my flesh" (<reference osisRef="1Pet.2.24">1Pe 2:24</reference>). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood.

<hi type="bold">through death--</hi>rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, <reference osisRef="Heb.2.14">He 2:14</reference>). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare <reference osisRef="Col.1.24">Col 1:24</reference>; <reference osisRef="Eph.2.15">Ep 2:15</reference>).

<hi type="bold">to present you--</hi>(<reference osisRef="Eph.5.27">Ep 5:27</reference>). The end of His reconciling atonement by death.

<hi type="bold">holy--</hi>positively; and in relation to God.

<hi type="bold">unblamable ... unreprovable--</hi>negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, <reference osisRef="1Pet.1.19">1Pe 1:19</reference>) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (<reference osisRef="Eph.1.4">Ep 1:4</reference>; 5:26, 27; <reference osisRef="Titus.2.14">Tit 2:14</reference>). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (<reference osisRef="1Cor.1.30">1Co 1:30</reference>; <reference osisRef="1Pet.1.2">1Pe 1:2</reference>; Jude 1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.

<hi type="bold">in his sight--</hi>in God's sight, at Christ's appearing.

22. In the body of his flesh-- the element in which His reconciling sufferings had place. Compare Col 1:24, "afflictions of Christ in my flesh" (1Pe 2:24). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood. through death-- rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, He 2:14). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Col 1:24; Ep 2:15). to present you-- (Ep 5:27). The end of His reconciling atonement by death. holy-- positively; and in relation to God. unblamable... unreprovable-- negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, 1Pe 1:19) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (Ep 1:4; 5:26, 27; Tit 2:14). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (1Co 1:30; 1Pe 1:2; Jude 1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first. in his sight-- in God's sight, at Christ's appearing.


<hi type="bold">23. If--</hi>"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (<reference osisRef="Col.1.22">Col 1:22</reference>).

<hi type="bold">grounded--</hi>Greek, "founded," "fixed on the foundation" (compare Note, see on <reference osisRef="Eph.3.17">Ep 3:17</reference>; <reference osisRef="Luke.6.48">Lu 6:48</reference>, <reference osisRef="Luke.6.49">49</reference>).

<hi type="bold">settled--</hi>"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (<reference osisRef="1Pet.5.10">1Pe 5:10</reference>). <reference osisRef="1Cor.15.58">1Co 15:58</reference> has the same Greek.

<hi type="bold">not moved away--</hi>by the false teachers.

<hi type="bold">the hope of the gospel--</hi>(<reference osisRef="Eph.1.18">Ep 1:18</reference>).

<hi type="bold">which ye have heard ... which was preached to every creature ... whereof I ... am ... a minister--</hi>Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," <reference osisRef="Col.1.6">Col 1:6</reference>; "all things ... in earth," <reference osisRef="Col.1.20">Col 1:20</reference> (<reference osisRef="Mark.16.15">Mr 16:15</reference>): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (<reference osisRef="Matt.24.14">Mt 24:14</reference>). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."

<hi type="bold">whereof I Paul am--</hi>rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" (<reference osisRef="Col.1.7">Col 1:7</reference>), is the same of which "I was made a minister" (<reference osisRef="Col.1.25">Col 1:25</reference>; <reference osisRef="Eph.3.7">Ep 3:7</reference>): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.

23. If-- "Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22). grounded-- Greek, "founded," "fixed on the foundation" (compare Note, see on Ep 3:17; Lu 6:48, 49). settled-- "steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (1Pe 5:10). 1Co 15:58 has the same Greek. not moved away-- by the false teachers. the hope of the gospel-- (Ep 1:18). which ye have heard... which was preached to every creature... whereof I... am... a minister-- Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," Col 1:6; "all things... in earth," Col 1:20 (Mr 16:15): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (Mt 24:14). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country." whereof I Paul am-- rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" (Col 1:7), is the same of which "I was made a minister" (Col 1:25; Ep 3:7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.


<hi type="bold">24. Who--</hi>The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (<reference osisRef="Col.1.23">Col 1:23</reference>).

<hi type="bold">for you--</hi>"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings (<reference osisRef="Eph.3.1">Ep 3:1</reference>).

<hi type="bold">fill up that which is behind--</hi>literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on <reference osisRef="2Cor.1.5">2Co 1:5</reference>). Christ is "afflicted in all His people's afflictions" (<reference osisRef="Isa.63.9">Is 63:9</reference>). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [Vitringa]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost (<reference osisRef="Ps.56.8">Psa 56:8</reference>). All her members have thus a mutual interest in one another's sufferings (<reference osisRef="1Cor.12.26">1Co 12:26</reference>). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.

24. Who-- The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (Col 1:23). for you-- "on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings (Ep 3:1). fill up that which is behind-- literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on 2Co 1:5). Christ is "afflicted in all His people's afflictions" (Is 63:9). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [Vitringa]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost (Psa 56:8). All her members have thus a mutual interest in one another's sufferings (1Co 12:26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.


<hi type="bold">25. am--</hi>Greek, "I was made a minister": resuming <reference osisRef="Col.1.23">Col 1:23</reference>, "whereof I Paul was made a minister."

<hi type="bold">dispensation--</hi>the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (<reference osisRef="Luke.12.42">Lu 12:42</reference>; <reference osisRef="1Cor.4.1">1Co 4:1</reference>, 2; 9:17; <reference osisRef="Eph.3.2">Ep 3:2</reference>).

<hi type="bold">which is given--</hi>Greek, "which was given."

<hi type="bold">for you--</hi>with a view to you, Gentiles (<reference osisRef="Col.1.27">Col 1:27</reference>; <reference osisRef="Rom.15.16">Ro 15:16</reference>).

<hi type="bold">to fulfil--</hi>to bring it fully to all: the end of his stewardship: "fully preached" (<reference osisRef="Rom.15.19">Ro 15:19</reference>). "The fulness of Christ (<reference osisRef="Col.1.19">Col 1:19</reference>), and of the times (<reference osisRef="Eph.1.10">Ep 1:10</reference>) required him so to do" [Bengel].

25. am-- Greek, "I was made a minister": resuming Col 1:23, "whereof I Paul was made a minister." dispensation-- the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (Lu 12:42; 1Co 4:1, 2; 9:17; Ep 3:2). which is given-- Greek, "which was given." for you-- with a view to you, Gentiles (Col 1:27; Ro 15:16). to fulfil-- to bring it fully to all: the end of his stewardship: "fully preached" (Ro 15:19). "The fulness of Christ (Col 1:19), and of the times (Ep 1:10) required him so to do" [Bengel].


<hi type="bold">26. the mystery--</hi>(See on <reference osisRef="Eph.1.9">Ep 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; <reference osisRef="Eph.3.5-Eph.3.9">Ep 3:5-9</reference>). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" (<reference osisRef="Col.1.27">Col 1:27</reference>).

<hi type="bold">from ages--</hi>"from," according to Alford, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those "ages." The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (<reference osisRef="Col.2.18">Col 2:18</reference>), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare <reference osisRef="Eph.3.10">Ep 3:10</reference>) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages ... the generations."

<hi type="bold">made manifest to his saints--</hi>to His apostles and prophets primarily (<reference osisRef="Eph.3.5">Ep 3:5</reference>), and through them to all His saints.

26. the mystery-- (See on Ep 1:9, 10; Ep 3:5-9). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" (Col 1:27). from ages-- "from," according to Alford, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those "ages." The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (Col 2:18), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare Ep 3:10) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages... the generations." made manifest to his saints-- to His apostles and prophets primarily (Ep 3:5), and through them to all His saints.


<hi type="bold">27. would--</hi>rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.

<hi type="bold">what--</hi>How full and inexhaustible!

<hi type="bold">the riches of the glory of this mystery--</hi>He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare <reference osisRef="Col.2.3">Col 2:3</reference>, "all the treasures" of wisdom; <reference osisRef="Eph.3.8">Ep 3:8</reference>, "the unsearchable riches of Christ"; <reference osisRef="Eph.1.7">Ep 1:7</reference>, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (<reference osisRef="Col.3.4">Col 3:4</reference>; <reference osisRef="Rom.5.2">Ro 5:2</reference>; <reference osisRef="Rom.8.17">8:17</reference>, <reference osisRef="Rom.8.18">18</reference>; <reference osisRef="Eph.1.18">Ep 1:18</reference>). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" (<reference osisRef="Eph.2.12">Ep 2:12</reference>). Now you have "Christ in you the hope of the glory" just mentioned. Alford translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you (<reference osisRef="Eph.3.17">Ep 3:17</reference>) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, <reference osisRef="Col.3.3">Col 3:3</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>) the hope of glory" (your manifested life). The contrast (antithesis) between "Christ in you" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.

27. would-- rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace. what-- How full and inexhaustible! the riches of the glory of this mystery-- He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare Col 2:3, "all the treasures" of wisdom; Ep 3:8, "the unsearchable riches of Christ"; Ep 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Col 3:4; Ro 5:2; 8:17, 18; Ep 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" (Ep 2:12). Now you have "Christ in you the hope of the glory" just mentioned. Alford translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you (Ep 3:17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, Col 3:3; Ga 2:20) the hope of glory" (your manifested life). The contrast (antithesis) between "Christ in you" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.


<hi type="bold">28. preach--</hi>rather as Greek, "announce" or "proclaim."

<hi type="bold">warning ... teaching--</hi>"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching.

<hi type="bold">every ... every man--</hi>without distinction of Jew or Gentile, great or small (<reference osisRef="Rom.10.12">Ro 10:12</reference>, <reference osisRef="Rom.10.13">13</reference>).

<hi type="bold">in all wisdom--</hi>with all the wisdom in our method of teaching that we possess: so Alford. But <reference osisRef="Col.1.9">Col 1:9</reference>; <reference osisRef="Col.3.16">Col 3:16</reference>, favor Estius' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare <reference osisRef="1Cor.2.6">1Co 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>; <reference osisRef="2Cor.12.8">12:8</reference>; <reference osisRef="Eph.1.17">Ep 1:17</reference>).

<hi type="bold">present--</hi>(See on <reference osisRef="Col.1.22">Col 1:22</reference>); at Christ's coming.

<hi type="bold">every man--</hi>Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value.

<hi type="bold">perfect in Christ--</hi>who is the element in living union with whom alone each believer can find perfection: perfectly instructed (<reference osisRef="Eph.4.13">Ep 4:13</reference>) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts.

28. preach-- rather as Greek, "announce" or "proclaim." warning... teaching-- "Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching. every... every man-- without distinction of Jew or Gentile, great or small (Ro 10:12, 13). in all wisdom-- with all the wisdom in our method of teaching that we possess: so Alford. But Col 1:9; Col 3:16, favor Estius' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare 1Co 2:6, 7; 12:8; Ep 1:17). present-- (See on Col 1:22); at Christ's coming. every man-- Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value. perfect in Christ-- who is the element in living union with whom alone each believer can find perfection: perfectly instructed (Ep 4:13) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts.


<hi type="bold">29. Whereunto--</hi>namely, "to present every man perfect in Christ."

<hi type="bold">I also labour--</hi>rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.

<hi type="bold">striving--</hi>in "conflict" (<reference osisRef="Col.2.1">Col 2:1</reference>) of spirit (compare <reference osisRef="Rom.8.26">Ro 8:26</reference>). The same Greek word is used of Epaphras (<reference osisRef="Col.4.12">Col 4:12</reference>), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (<reference osisRef="Luke.22.44">Lu 22:44</reference>): so "strive" (the same Greek word, "agonize"), <reference osisRef="Luke.13.24">Lu 13:24</reference>. So Jacob "wrestled" in prayer (<reference osisRef="Gen.32.24-Gen.32.29">Ge 32:24-29</reference>). Compare "contention," Greek, "agony," or "striving earnestness," <reference osisRef="1Thess.2.2">1Th 2:2</reference>.

<hi type="bold">according to his working--</hi>Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (<reference osisRef="Eph.3.20">Ep 3:20</reference>; <reference osisRef="Phil.4.13">Php 4:13</reference>).

<hi type="bold">mightily--</hi>literally, "in power." <chapter eID="Col.1"/>

29. Whereunto-- namely, "to present every man perfect in Christ." I also labour-- rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also. striving-- in "conflict" (Col 2:1) of spirit (compare Ro 8:26). The same Greek word is used of Epaphras (Col 4:12), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Lu 22:44): so "strive" (the same Greek word, "agonize"), Lu 13:24. So Jacob "wrestled" in prayer (Ge 32:24-29). Compare "contention," Greek, "agony," or "striving earnestness," 1Th 2:2. according to his working-- Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (Ep 3:20; Php 4:13). mightily-- literally, "in power."


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Col.2.1-Col.2.23">Col 2:1-23</reference>. His Strivings in Prayer for Their Steadfastness in Christ; from Whom He Warns Them Not to Be Led Away by False Wisdom.</title>

<hi type="bold">1. For--</hi>He explains in what respect he "labored striving" (<reference osisRef="Col.1.29">Col 1:29</reference>). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in <reference osisRef="Col.1.29">Col 1:29</reference>, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you."

<hi type="bold">them at Laodicea--</hi>exposed to the same danger from false teachers as the Colossians (compare <reference osisRef="Col.4.16">Col 4:16</reference>). This danger was probably the cause of his writing to Laodicea, as well as to Colosse.

<hi type="bold">not seen my face in the flesh--</hi>including those in Hierapolis (<reference osisRef="Col.4.13">Col 4:13</reference>). Paul considered himself a "debtor" to all the Gentiles (<reference osisRef="Rom.1.14">Ro 1:14</reference>). "His face" and presence would have been a "comfort" (<reference osisRef="Col.2.2">Col 2:2</reference>; <reference osisRef="Acts.20.38">Ac 20:38</reference>). Compare <reference osisRef="Col.1.4">Col 1:4</reference>, <reference osisRef="1Cor.7.8">7, 8</reference>, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (<reference osisRef="Col.2.5">Col 2:5</reference>).

CHAPTER 2 Col 2:1-23. His Strivings in Prayer for Their Steadfastness in Christ; from Whom He Warns Them Not to Be Led Away by False Wisdom. 1. For-- He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in Col 1:29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you." them at Laodicea-- exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh-- including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Ro 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Ac 20:38). Compare Col 1:4, 7, 8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).


2. Translate, "That their hearts may be comforted." The "their," compared with "you" (<reference osisRef="Col.2.4">Col 2:4</reference>), proves that in <reference osisRef="Col.2.1">Col 2:1</reference> the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expressly says, "I have conflict." Thus it is an abbreviated mode of expression for, "That your and their hearts may be comforted." Alford translates, "confirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends [Davenant]. Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare; and also by being released from doubts on learning from the apostle, that the doctrine which they had heard from Epaphras was true and certain. In writing to churches which he had instructed face to face, he enters into particular details concerning them, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation.

<hi type="bold">being--</hi>Translate as Greek in oldest manuscripts, "They being knit together."

<hi type="bold">in love--</hi>the bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ.

<hi type="bold">unto--</hi>the object and end of their being "knit together."

<hi type="bold">all riches--</hi>Greek, "all the riches of the full assurance (<reference osisRef="1Thess.1.5">1Th 1:5</reference>; <reference osisRef="Heb.6.11">He 6:11</reference>; <reference osisRef="Heb.10.22">10:22</reference>) of the (Christian) understanding." The accumulation of phrases, not only "understanding," but "the full assurance of understanding"; not only this, but "the riches of," &c., not only this, but "all the riches of," &c., implies how he desires to impress them with the momentous importance of the subject in hand.

<hi type="bold">to--</hi>Translate "unto."

<hi type="bold">acknowledgment--</hi>The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," <reference osisRef="Col.2.3">Col 2:3</reference>. Alford translates, "thorough ... knowledge." Acknowledgment hardly is strong enough; they did in a measure acknowledge the truth; what they wanted was the full and accurate knowledge of it (compare Notes, see on <reference osisRef="Col.1.9">Col 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; <reference osisRef="Phil.1.9">Php 1:9</reference>).

<hi type="bold">of God, and of the Father and of Christ--</hi>The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ."

2. Translate, "That their hearts may be comforted." The "their," compared with "you" (Col 2:4), proves that in Col 2:1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expressly says, "I have conflict." Thus it is an abbreviated mode of expression for, "That your and their hearts may be comforted." Alford translates, "confirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends [Davenant]. Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare; and also by being released from doubts on learning from the apostle, that the doctrine which they had heard from Epaphras was true and certain. In writing to churches which he had instructed face to face, he enters into particular details concerning them, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation. being-- Translate as Greek in oldest manuscripts, "They being knit together." in love-- the bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ. unto-- the object and end of their being "knit together." all riches-- Greek, "all the riches of the full assurance (1Th 1:5; He 6:11; 10:22) of the (Christian) understanding." The accumulation of phrases, not only "understanding," but "the full assurance of understanding"; not only this, but "the riches of," &c., not only this, but "all the riches of," &c., implies how he desires to impress them with the momentous importance of the subject in hand. to-- Translate "unto." acknowledgment-- The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," Col 2:3. Alford translates, "thorough... knowledge." Acknowledgment hardly is strong enough; they did in a measure acknowledge the truth; what they wanted was the full and accurate knowledge of it (compare Notes, see on Col 1:9, 10; Php 1:9). of God, and of the Father and of Christ-- The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ."


3. Translate in the Greek order, "In whom (not as Alford, 'in which') mystery; Christ is Himself the 'mystery' (<reference osisRef="Col.2.2">Col 2:2</reference>; <reference osisRef="1Tim.3.16">1Ti 3:16</reference>), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in <reference osisRef="Col.2.2">Col 2:2</reference>; as "treasures" answer to the "riches"; it is from the treasures that the riches (<reference osisRef="Col.2.2">Col 2:2</reference>) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them (<reference osisRef="Col.2.2">Col 2:2</reference>); but until you, Colossians, press after attaining the full knowledge (see on <reference osisRef="Col.2.2">Col 2:2</reference>) of them, they remain "hidden." Compare the parable, <reference osisRef="Matt.13.44">Mt 13:44</reference>, "treasure hid." This sense suits the scope of the apostle, and sets aside Alford's objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" (<reference osisRef="Col.2.2">Col 2:2</reference>), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare <reference osisRef="1Cor.2.7">1Co 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state.

<hi type="bold">wisdom--</hi>general, and as to experimental and practical truth; whence comes "understanding" (<reference osisRef="Col.2.2">Col 2:2</reference>).

<hi type="bold">knowledge--</hi>special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (<reference osisRef="Col.2.2">Col 2:2</reference>).

3. Translate in the Greek order, "In whom (not as Alford, 'in which') mystery; Christ is Himself the 'mystery' (Col 2:2; 1Ti 3:16), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in Col 2:2; as "treasures" answer to the "riches"; it is from the treasures that the riches (Col 2:2) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them (Col 2:2); but until you, Colossians, press after attaining the full knowledge (see on Col 2:2) of them, they remain "hidden." Compare the parable, Mt 13:44, "treasure hid." This sense suits the scope of the apostle, and sets aside Alford's objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" (Col 2:2), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare 1Co 2:7, 8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state. wisdom-- general, and as to experimental and practical truth; whence comes "understanding" (Col 2:2). knowledge-- special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (Col 2:2).


<hi type="bold">4. And--</hi>"Now." Compare with "lest any man," &c. <reference osisRef="Col.2.8">Col 2:8</reference>, 16, 18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity.

<hi type="bold">enticing words--</hi>plausible as wearing the guise of wisdom and humility (<reference osisRef="Col.2.18">Col 2:18</reference>, 23).

4. And-- "Now." Compare with "lest any man," &c. Col 2:8, 16, 18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity. enticing words-- plausible as wearing the guise of wisdom and humility (Col 2:18, 23).


<hi type="bold">5. For--</hi>argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present.

<hi type="bold">joying and beholding--</hi>beholding with joy.

<hi type="bold">order--</hi>your good order; answering to "knit together" (<reference osisRef="Col.2.2">Col 2:2</reference>) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted," in <reference osisRef="Eph.4.16">Ep 4:16</reference>. Compare <reference osisRef="1Cor.14.33">1Co 14:33</reference>, <reference osisRef="1Cor.14.40">40</reference>.

<hi type="bold">steadfastness--</hi>Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.

5. For-- argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present. joying and beholding-- beholding with joy. order-- your good order; answering to "knit together" (Col 2:2) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted," in Ep 4:16. Compare 1Co 14:33, 40. steadfastness-- Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.


6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare <reference osisRef="1Cor.12.3">1Co 12:3</reference>; <reference osisRef="2Cor.4.5">2Co 4:5</reference>; <reference osisRef="Phil.3.8">Php 3:8</reference>), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (<reference osisRef="John.14.21">Joh 14:21</reference>, <reference osisRef="John.14.23">23</reference>; <reference osisRef="Gal.1.16">Ga 1:16</reference>). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (<reference osisRef="Gal.5.25">Ga 5:25</reference>). This is the main scope of the Epistle.

6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Co 12:3; 2Co 4:5; Php 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (Joh 14:21, 23; Ga 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (Ga 5:25). This is the main scope of the Epistle.


<hi type="bold">7. Rooted--</hi>(<reference osisRef="Eph.3.17">Ep 3:17</reference>).

<hi type="bold">built up--</hi>Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image (<reference osisRef="Col.2.6">Col 2:6</reference>), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting "in Him." "Built up" is present (in the Greek), implying their progressive increase in religion by union with Him. <reference osisRef="Eph.2.20">Ep 2:20</reference> refers to the Church; but the passage here to their individual progress in edification (<reference osisRef="Acts.20.32">Ac 20:32</reference>).

<hi type="bold">stablished--</hi>confirmed.

<hi type="bold">as--</hi>"even as."

<hi type="bold">abounding therein with thanksgiving--</hi>advancing to fuller maturity (compare <reference osisRef="Col.2.2">Col 2:2</reference>) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing.

7. Rooted-- (Ep 3:17). built up-- Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image (Col 2:6), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting "in Him." "Built up" is present (in the Greek), implying their progressive increase in religion by union with Him. Ep 2:20 refers to the Church; but the passage here to their individual progress in edification (Ac 20:32). stablished-- confirmed. as-- "even as." abounding therein with thanksgiving-- advancing to fuller maturity (compare Col 2:2) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing.


8. Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, <reference osisRef="Gal.1.7">Ga 1:7</reference>) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. The apostle does not condemn all philosophy, but "the philosophy" (so Greek) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a spoil by empty, deceitful philosophy: "riches" are contrasted with spoil; "full" with "vain," or empty (<reference osisRef="Col.2.2">Col 2:2</reference>, <reference osisRef="2Cor.3.9">3, 9</reference>).

<hi type="bold">after--</hi>"according to."

<hi type="bold">tradition of men--</hi>opposed to, "the fulness of the Godhead." Applied to Rabbinical traditions, <reference osisRef="Mark.7.8">Mr 7:8</reference>. When men could not make revelation even seem to tell about deep mysteries which they were curious to pry into, they brought in human philosophy and pretended traditions to help it, as if one should bring a lamp to the sundial to find the hour [Cauations for Times, p. 85]. The false teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in which was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism [Neander].

<hi type="bold">rudiments of the world--</hi>(See on <reference osisRef="Gal.4.3">Ga 4:3</reference>). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (<reference osisRef="Col.2.11">Col 2:11</reference>, 16, 20; <reference osisRef="Gal.4.1-Gal.4.3">Ga 4:1-3</reference>). But Neander, "the elements of the world," in the sense, what is earthly, carnal and outward, not "the rudiments of religion," in Judaism and heathenism.

<hi type="bold">not after Christ--</hi>"Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him.

8. Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, Ga 1:7) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. The apostle does not condemn all philosophy, but "the philosophy" (so Greek) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a spoil by empty, deceitful philosophy: "riches" are contrasted with spoil; "full" with "vain," or empty (Col 2:2, 3, 9). after-- "according to." tradition of men-- opposed to, "the fulness of the Godhead." Applied to Rabbinical traditions, Mr 7:8. When men could not make revelation even seem to tell about deep mysteries which they were curious to pry into, they brought in human philosophy and pretended traditions to help it, as if one should bring a lamp to the sundial to find the hour [Cauations for Times, p. 85]. The false teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in which was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism [Neander]. rudiments of the world-- (See on Ga 4:3). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (Col 2:11, 16, 20; Ga 4:1-3). But Neander, "the elements of the world," in the sense, what is earthly, carnal and outward, not "the rudiments of religion," in Judaism and heathenism. not after Christ-- "Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him.


<hi type="bold">9. For--</hi>"Because." Their "philosophy" (<reference osisRef="Col.2.8">Col 2:8</reference>) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.

<hi type="bold">the fulness--</hi>(<reference osisRef="Col.1.19">Col 1:19</reference>; <reference osisRef="John.14.10">Joh 14:10</reference>).

<hi type="bold">of the Godhead--</hi>The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.

<hi type="bold">bodily--</hi>not merely as before His incarnation, but now "bodily in Him" as the incarnate word (<reference osisRef="John.1.14">Joh 1:14</reference>, <reference osisRef="1Cor.1.18">18</reference>). Believers, by union with Him, partake of His fulness of the divine nature (<reference osisRef="John.1.16">Joh 1:16</reference>; <reference osisRef="2Pet.1.4">2Pe 1:4</reference>; see on <reference osisRef="Eph.3.19">Ep 3:19</reference>).

9. For-- "Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c. the fulness-- (Col 1:19; Joh 14:10). of the Godhead-- The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God. bodily-- not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, 18). Believers, by union with Him, partake of His fulness of the divine nature (Joh 1:16; 2Pe 1:4; see on Ep 3:19).


<hi type="bold">10. And--</hi>And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (<reference osisRef="John.1.16">Joh 1:16</reference>). Believers receive of the divine unction which flows down from their Divine Head and High Priest (<reference osisRef="Ps.133.2">Psa 133:2</reference>). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), <reference osisRef="Eph.1.10">Ep 1:10</reference>; He, therefore, alone, not these subject "authorities" also, is to be adored (<reference osisRef="Col.2.18">Col 2:18</reference>).

10. And-- And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Joh 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest (Psa 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Ep 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored (Col 2:18).


11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.

<hi type="bold">are--</hi>rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, <reference osisRef="Rom.2.28">Ro 2:28</reference>, 29; <reference osisRef="Phil.3.3">Php 3:3</reference>) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (<reference osisRef="Eph.2.11">Ep 2:11</reference>). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (<reference osisRef="Mark.14.58">Mr 14:58</reference>; <reference osisRef="Heb.9.11">He 9:11</reference>; compare <reference osisRef="Dan.2.45">Da 2:45</reference>).

<hi type="bold">in putting off--</hi>rather as Greek, "in your putting off"; as an old garment (<reference osisRef="Eph.4.22">Ep 4:22</reference>); alluding to the putting off the foreskin in circumcision.

<hi type="bold">the body of the sins of the flesh--</hi>The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare <reference osisRef="Rom.8.13">Ro 8:13</reference>, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal.

<hi type="bold">by--</hi>Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including His circumcision, is the source of our sanctification. Alford makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with <reference osisRef="Col.2.12">Col 2:12</reference>; <reference osisRef="2Cor.3.1">3:1</reference>, <reference osisRef="2Cor.3.4">3, 4</reference>, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. Pearson's view, however, is that of Alford. Joshua, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (<reference osisRef="Josh.5.2-Josh.5.9">Jos 5:2-9</reference>) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (<reference osisRef="Rom.2.29">Ro 2:29</reference>). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (<reference osisRef="Rom.15.8">Ro 15:8</reference>).

11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are-- rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Ro 2:28, 29; Php 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Ep 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mr 14:58; He 9:11; compare Da 2:45). in putting off-- rather as Greek, "in your putting off"; as an old garment (Ep 4:22); alluding to the putting off the foreskin in circumcision. the body of the sins of the flesh-- The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Ro 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal. by-- Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including His circumcision, is the source of our sanctification. Alford makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; 3:1, 3, 4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. Pearson's view, however, is that of Alford. Joshua, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Jos 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Ro 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Ro 15:8).


12. Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (<reference osisRef="Rom.6.3">Ro 6:3</reference>, <reference osisRef="Rom.6.4">4</reference>).

<hi type="bold">are risen--</hi>rather as Greek, "were raised with Him."

<hi type="bold">through the faith, &c.--</hi>by means of your faith in the operation of God; so "faith of," for "faith in" (<reference osisRef="Eph.3.12">Ep 3:12</reference>; <reference osisRef="Phil.3.9">Php 3:9</reference>). Faith in God's mighty operation in raising again Jesus, is saving faith (<reference osisRef="Rom.4.24">Ro 4:24</reference>; <reference osisRef="Rom.10.9">10:9</reference>); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (<reference osisRef="Eph.1.19">Ep 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>). Bengel seems to me (not as Alford understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. <reference osisRef="Eph.1.19">Ep 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference> accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (<reference osisRef="Rom.3.22">Ro 3:22</reference>); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (<reference osisRef="Eph.2.8">Ep 2:8</reference>; <reference osisRef="1Thess.2.13">1Th 2:13</reference>). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

12. Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Ro 6:3, 4). are risen-- rather as Greek, "were raised with Him." through the faith, &c.-- by means of your faith in the operation of God; so "faith of," for "faith in" (Ep 3:12; Php 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Ro 4:24; 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Ep 1:19, 20). Bengel seems to me (not as Alford understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Ep 1:19, 20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Ro 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Ep 2:8; 1Th 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Ro 8:11).


<hi type="bold">13. you, being dead--</hi>formerly (<reference osisRef="Eph.2.1">Ep 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>); even as Christ was among the dead, before that God raised Him "from the dead" (<reference osisRef="Col.2.12">Col 2:12</reference>).

<hi type="bold">sins--</hi>rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.

<hi type="bold">uncircumcision of your flesh--</hi>your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.

<hi type="bold">he quickened--</hi>God "quickened together with Him (Christ)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (<reference osisRef="1Pet.3.22">1Pe 3:22</reference>; <reference osisRef="1Pet.4.1">4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>).

<hi type="bold">forgiven you--</hi>So Vulgate and Hilary. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (<reference osisRef="Col.1.14">Col 1:14</reference>; <reference osisRef="Eph.1.7">Ep 1:7</reference>).

<hi type="bold">all trespasses--</hi>Greek, "all our trespasses."

13. you, being dead-- formerly (Ep 2:1, 2); even as Christ was among the dead, before that God raised Him "from the dead" (Col 2:12). sins-- rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam. uncircumcision of your flesh-- your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off. he quickened-- God "quickened together with Him (Christ)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1Pe 3:22; 4:1, 2). forgiven you-- So Vulgate and Hilary. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Col 1:14; Ep 1:7). all trespasses-- Greek, "all our trespasses."


<hi type="bold">14. Blotting out--</hi>Greek, "Having wiped out"; coincident in time with "having forgiven you" (<reference osisRef="Col.2.13">Col 2:13</reference>); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (<reference osisRef="Rom.3.21">Ro 3:21</reference>; <reference osisRef="Rom.7.2">7:2</reference>, <reference osisRef="Rom.7.4">4</reference>; <reference osisRef="Gal.2.19">Ga 2:19</reference>).

<hi type="bold">the handwriting of ordinances--</hi>rather, "IN ordinances" (see on <reference osisRef="Eph.2.15">Ep 2:15</reference>); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (<reference osisRef="Rom.3.19">Ro 3:19</reference>); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (<reference osisRef="Rom.2.15">Ro 2:15</reference>); and as they did not keep this, they were condemned by it.

<hi type="bold">that was against us ... contrary to us--</hi>Greek "adversary to us"; so it is translated, <reference osisRef="Heb.10.27">He 10:27</reference>. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [Bengel]. Tittmann explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Ro 7:7-12, 14; <reference osisRef="1Cor.15.56">1Co 15:56</reference>; <reference osisRef="Gal.3.21">Ga 3:21</reference>; <reference osisRef="Heb.10.3">He 10:3</reference>). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on <reference osisRef="2Cor.3.6">2Co 3:6</reference>).

<hi type="bold">and took it--</hi>Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (<reference osisRef="Gal.3.13">Ga 3:13</reference>). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [Grotius]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (<reference osisRef="Deut.27.26">De 27:26</reference>; <reference osisRef="Neh.10.29">Ne 10:29</reference>).

14. Blotting out-- Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (Ro 3:21; 7:2, 4; Ga 2:19). the handwriting of ordinances-- rather, "IN ordinances" (see on Ep 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (Ro 3:19); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Ro 2:15); and as they did not keep this, they were condemned by it. that was against us... contrary to us-- Greek "adversary to us"; so it is translated, He 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [Bengel]. Tittmann explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Ro 7:7-12, 14; 1Co 15:56; Ga 3:21; He 10:3). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on 2Co 3:6). and took it-- Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (Ga 3:13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [Grotius]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (De 27:26; Ne 10:29).


15. Alford, Ellicott, and others translate the Greek to accord with the translation of the same Greek, <reference osisRef="Col.3.9">Col 3:9</reference>, "Stripping off from Himself the principalities and the powers: " God put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (<reference osisRef="Acts.7.53">Ac 7:53</reference>; <reference osisRef="Gal.3.19">Ga 3:19</reference>; <reference osisRef="Heb.2.2">He 2:2</reference>, <reference osisRef="2Cor.2.5">5</reference>): God manifested Himself without a veil in Jesus. "The principalities and THE powers" refers back to <reference osisRef="Col.2.10">Col 2:10</reference>, Jesus, "the Head of all principality and power," and <reference osisRef="Col.1.16">Col 1:16</reference>. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (<reference osisRef="Eph.1.21">Ep 1:21</reference>). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in <reference osisRef="2Cor.2.14">2Co 2:14</reference>, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (<reference osisRef="Col.1.20">Col 1:20</reference>). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [Tittmann], "having completely stripped," or "despoiled" for Himself (compare <reference osisRef="Rom.8.38">Ro 8:38</reference>; <reference osisRef="1Cor.15.24">1Co 15:24</reference>; <reference osisRef="Eph.6.2">Ep 6:2</reference>). English Version accords with <reference osisRef="Matt.12.29">Mt 12:29</reference>; <reference osisRef="Luke.11.22">Lu 11:22</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>. Translate as the Greek, "The rules and authorities."

<hi type="bold">made a show of them--</hi>at His ascension (see on <reference osisRef="Eph.4.8">Ep 4:8</reference>; confirming English Version of this verse).

<hi type="bold">openly--</hi><reference osisRef="John.7.4">Joh 7:4</reference>; <reference osisRef="John.11.54">11:54</reference>, support English Version against Alford's translation, "in openness of speech."

<hi type="bold">in it--</hi>namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." <reference osisRef="Eph.2.16">Ep 2:16</reference> favors English Version, "reconcile ... by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (<reference osisRef="Eph.1.20">Ep 1:20</reference>; 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (<reference osisRef="John.3.13">Joh 3:13</reference>), so it was not yet shut against demons (<reference osisRef="Job.1.6">Job 1:6</reference>; 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (<reference osisRef="John.12.31">Joh 12:31</reference>; <reference osisRef="John.16.11">16:11</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>; <reference osisRef="Rev.12.5-Rev.12.10">Re 12:5-10</reference>), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.

15. Alford, Ellicott, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " God put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Ac 7:53; Ga 3:19; He 2:2, 5): God manifested Himself without a veil in Jesus. "The principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Ep 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2Co 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [Tittmann], "having completely stripped," or "despoiled" for Himself (compare Ro 8:38; 1Co 15:24; Ep 6:2). English Version accords with Mt 12:29; Lu 11:22; He 2:14. Translate as the Greek, "The rules and authorities." made a show of them-- at His ascension (see on Ep 4:8; confirming English Version of this verse). openly-- Joh 7:4; 11:54, support English Version against Alford's translation, "in openness of speech." in it-- namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Ep 2:16 favors English Version, "reconcile... by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Ep 1:20; 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Joh 3:13), so it was not yet shut against demons (Job 1:6; 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; 16:11; He 2:14; Re 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.