<hi type="bold">20. our conversation--</hi>rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (<reference osisRef="Phil.3.19">Php 3:19</reference>; <reference osisRef="Heb.11.9">He 11:9</reference>, <reference osisRef="Heb.10.13-Heb.10.16">10, 13-16</reference>). Roman citizenship was then highly prized; how much more should the heavenly citizenship (<reference osisRef="Acts.22.28">Ac 22:28</reference>; compare <reference osisRef="Luke.10.20">Lu 10:20</reference>)?

<hi type="bold">is--</hi>Greek, "has its existence."

<hi type="bold">in heaven--</hi>Greek, "in the heavens."

<hi type="bold">look for the Saviour, the Lord Jesus Christ--</hi>"We wait for (so the same Greek is translated, <reference osisRef="Rom.8.19">Ro 8:19</reference>) the Lord Jesus as a (that is, in the capacity of a) Saviour" (<reference osisRef="Heb.9.28">He 9:28</reference>). That He is "the Lord," now exalted above every name, assures our expectation (<reference osisRef="Phil.2.9-Phil.2.11">Php 2:9-11</reference>). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare <reference osisRef="Luke.1.21">Lu 1:21</reference>), so must we look unto the heavens expecting Christ thence.

20. our conversation-- rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Php 3:19; He 11:9, 10, 13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Ac 22:28; compare Lu 10:20)? is-- Greek, "has its existence." in heaven-- Greek, "in the heavens." look for the Saviour, the Lord Jesus Christ-- "We wait for (so the same Greek is translated, Ro 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (He 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Php 2:9-11). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Lu 1:21), so must we look unto the heavens expecting Christ thence.


21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, <reference osisRef="2Cor.4.10">2Co 4:10</reference>; <reference osisRef="Eph.2.19">Ep 2:19</reference>; <reference osisRef="2Tim.2.12">2Ti 2:12</reference>), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.

<hi type="bold">even--</hi>not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (<reference osisRef="Matt.17.1">Mt 17:1</reference>, &c.). Not a change of identity, but of fashion or form (<reference osisRef="Ps.17.15">Psa 17:15</reference>; <reference osisRef="1Cor.15.51">1Co 15:51</reference>). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (<reference osisRef="Phil.3.20">Php 3:20</reference>; <reference osisRef="Rom.8.11">Ro 8:11</reference>). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (<reference osisRef="1Cor.15.42-1Cor.15.44">1Co 15:42-44</reference>). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (<reference osisRef="Mic.2.13">Mi 2:13</reference>). <chapter eID="Phil.3"/>

21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Ep 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier. even-- not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mt 17:1, &c.). Not a change of identity, but of fashion or form (Psa 17:15; 1Co 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Php 3:20; Ro 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1Co 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mi 2:13).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Phil.4.1-Phil.4.23">Php 4:1-23</reference>. Exhortations: Thanks for the Supply from Philippi:</title>
 Greeting; and Closing Benediction.

1. "Wherefore"; since we have such a glorious hope (<reference osisRef="Phil.3.20">Php 3:20</reference>, <reference osisRef="Phil.3.21">21</reference>).

<hi type="bold">dearly beloved--</hi>repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.

<hi type="bold">longed for--</hi>"yearned after" in your absence (<reference osisRef="Phil.1.8">Php 1:8</reference>).

<hi type="bold">crown--</hi>in the day of the Lord (<reference osisRef="Phil.2.16">Php 2:16</reference>; <reference osisRef="1Thess.2.19">1Th 2:19</reference>).

<hi type="bold">so--</hi>as I have admonished you.

<hi type="bold">stand fast--</hi>(<reference osisRef="Phil.1.27">Php 1:27</reference>).

CHAPTER 4 Php 4:1-23. Exhortations: Thanks for the Supply from Philippi: Greeting; and Closing Benediction. 1. "Wherefore"; since we have such a glorious hope (Php 3:20, 21). dearly beloved-- repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience. longed for-- "yearned after" in your absence (Php 1:8). crown-- in the day of the Lord (Php 2:16; 1Th 2:19). so-- as I have admonished you. stand fast-- (Php 1:27).


2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.

<hi type="bold">in the Lord--</hi>the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.

2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality. in the Lord-- the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.


<hi type="bold">3. And--</hi>Greek, "Yea."

<hi type="bold">true yoke-fellow--</hi>yoked with me in the same Gospel yoke (<reference osisRef="Matt.11.29">Mt 11:29</reference>, <reference osisRef="Matt.11.30">30</reference>; compare <reference osisRef="1Tim.5.17">1Ti 5:17</reference>, <reference osisRef="1Tim.5.18">18</reference>). Either Timothy, Silas (<reference osisRef="Acts.15.40">Ac 15:40</reference>; <reference osisRef="Acts.16.19">16:19</reference>, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as <reference osisRef="1Cor.9.5">1Co 9:5</reference> implies he had none.

<hi type="bold">help those women--</hi>rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation."

<hi type="bold">which laboured with me--</hi>"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (<reference osisRef="Acts.16.13">Ac 16:13</reference>), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (<reference osisRef="1Tim.2.11">1Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">Clement--</hi>bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome.

<hi type="bold">in the book of life--</hi>the register-book of those whose "citizenship is in heaven" (<reference osisRef="Luke.10.20">Lu 10:20</reference>; <reference osisRef="Phil.3.20">Php 3:20</reference>). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare <reference osisRef="Exod.32.32">Ex 32:32</reference>; <reference osisRef="Ps.69.28">Psa 69:28</reference>; <reference osisRef="Ezek.13.9">Eze 13:9</reference>; <reference osisRef="Dan.12.1">Da 12:1</reference>; <reference osisRef="Rev.20.12">Re 20:12</reference>; <reference osisRef="Rev.21.27">21:27</reference>).

3. And-- Greek, "Yea." true yoke-fellow-- yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). Either Timothy, Silas (Ac 15:40; 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none. help those women-- rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation." which laboured with me-- "inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Ac 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11, 12). Clement-- bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome. in the book of life-- the register-book of those whose "citizenship is in heaven" (Lu 10:20; Php 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Ex 32:32; Psa 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).


4. (<reference osisRef="Isa.61.10">Is 61:10</reference>.)

<hi type="bold">alway--</hi>even amidst the afflictions now distressing you (<reference osisRef="Phil.1.28-Phil.1.30">Php 1:28-30</reference>).

<hi type="bold">again--</hi>as he had already said, "Rejoice" (<reference osisRef="Phil.3.1">Php 3:1</reference>). Joy is the predominant feature of the Epistle.

<hi type="bold">I say--</hi>Greek, rather, "I will say."

4. (Is 61:10.) alway-- even amidst the afflictions now distressing you (Php 1:28-30). again-- as he had already said, "Rejoice" (Php 3:1). Joy is the predominant feature of the Epistle. I say-- Greek, rather, "I will say."


<hi type="bold">5. moderation--</hi>from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (<reference osisRef="Ps.130.3">Psa 130:3</reference>, <reference osisRef="Ps.130.4">4</reference>); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (<reference osisRef="Phil.4.5">Php 4:5</reference>), and carefulness (<reference osisRef="Phil.4.6">Php 4:6</reference>) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.

<hi type="bold">Let ... be known--</hi>that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (<reference osisRef="Phil.4.6">Php 4:6</reference>).

<hi type="bold">unto all men--</hi>even to the "perverse" (<reference osisRef="Phil.2.15">Php 2:15</reference>), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.

<hi type="bold">The Lord is at hand--</hi>The Lord's coming again speedily is the grand motive to every Christian grace (<reference osisRef="Jas.5.8">Jas 5:8</reference>, <reference osisRef="Jas.5.9">9</reference>). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (<reference osisRef="1Cor.4.5">1Co 4:5</reference>); and so provoking God to judge us by the strict letter of the law (<reference osisRef="Jas.2.12">Jas 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>).

5. moderation-- from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3, 4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Php 4:5), and carefulness (Php 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves. Let... be known-- that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Php 4:6). unto all men-- even to the "perverse" (Php 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Lord is at hand-- The Lord's coming again speedily is the grand motive to every Christian grace (Jas 5:8, 9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Co 4:5); and so provoking God to judge us by the strict letter of the law (Jas 2:12, 13).


6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].

<hi type="bold">by prayer and supplication--</hi>Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on <reference osisRef="Eph.6.18">Ep 6:18</reference>).

<hi type="bold">thanksgiving--</hi>for every event, prosperity and affliction alike (<reference osisRef="1Thess.5.18">1Th 5:18</reference>; <reference osisRef="Jas.5.13">Jas 5:13</reference>). The Philippians might remember Paul's example at Philippi when in the innermost prison (<reference osisRef="Acts.16.25">Ac 16:25</reference>). Thanksgiving gives effect to prayer (<reference osisRef="2Chr.20.21">2Ch 20:21</reference>), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (<reference osisRef="Phil.4.7">Php 4:7</reference>; <reference osisRef="Col.3.15">Col 3:15</reference>).

<hi type="bold">let your requests be made known unto God--</hi>with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (<reference osisRef="Gen.32.9-Gen.32.12">Ge 32:9-12</reference>); Hezekiah fearing Sennacherib (<reference osisRef="2Kgs.19.14">2Ki 19:14</reference>; <reference osisRef="Ps.37.5">Psa 37:5</reference>).

6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel]. by prayer and supplication-- Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Ep 6:18). thanksgiving-- for every event, prosperity and affliction alike (1Th 5:18; Jas 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Ac 16:25). Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Php 4:7; Col 3:15). let your requests be made known unto God-- with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Ge 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Psa 37:5).


<hi type="bold">7. And--</hi>The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

<hi type="bold">peace--</hi>the dispeller of "anxious care" (<reference osisRef="Phil.4.6">Php 4:6</reference>).

<hi type="bold">of God--</hi>coming from God, and resting in God (<reference osisRef="John.14.27">Joh 14:27</reference>; <reference osisRef="John.16.33">16:33</reference>; <reference osisRef="Col.3.15">Col 3:15</reference>).

<hi type="bold">passeth--</hi>surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (<reference osisRef="1Cor.2.9">1Co 2:9</reference>, <reference osisRef="2Cor.2.10">10</reference>; <reference osisRef="Eph.3.20">Ep 3:20</reference>; compare <reference osisRef="Prov.3.17">Pr 3:17</reference>).

<hi type="bold">shall keep--</hi>rather, "shall guard"; shall keep as a well-garrisoned stronghold (<reference osisRef="Isa.26.1">Is 26:1</reference>, <reference osisRef="Isa.26.3">3</reference>). The same Greek verb is used in <reference osisRef="1Pet.1.5">1Pe 1:5</reference>. There shall be peace secure within, whatever outward troubles may besiege.

<hi type="bold">hearts and minds--</hi>rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

<hi type="bold">through--</hi>rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

7. And-- The inseparable consequence of thus laying everything before God in "prayer with thanksgiving." peace-- the dispeller of "anxious care" (Php 4:6). of God-- coming from God, and resting in God (Joh 14:27; 16:33; Col 3:15). passeth-- surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9, 10; Ep 3:20; compare Pr 3:17). shall keep-- rather, "shall guard"; shall keep as a well-garrisoned stronghold (Is 26:1, 3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege. hearts and minds-- rather, "hearts (the seat of the thoughts) and thoughts" or purposes. through-- rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.


8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.

<hi type="bold">true--</hi>sincere, in words.

<hi type="bold">honest--</hi>Old English for "seemly," namely, in action; literally, grave, dignified.

<hi type="bold">just--</hi>towards others.

<hi type="bold">pure--</hi>"chaste," in relation to ourselves.

<hi type="bold">lovely--</hi>lovable (compare <reference osisRef="Mark.10.21">Mr 10:21</reference>; <reference osisRef="Luke.7.4">Lu 7:4</reference>, <reference osisRef="Luke.7.5">5</reference>).

<hi type="bold">of good report--</hi>referring to the absent (<reference osisRef="Phil.1.27">Php 1:27</reference>); as "lovely" refers to what is lovable face to face.

<hi type="bold">if there be any virtue--</hi>"whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (<reference osisRef="2Pet.1.5">2Pe 1:5</reference>); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.

<hi type="bold">praise--</hi>whatever is praiseworthy; not that Christians should make man's praise their aim (compare <reference osisRef="John.12.43">Joh 12:43</reference>); but they should live so as to deserve men's praise.

<hi type="bold">think on--</hi>have a continual regard to, so as to "do" these things (<reference osisRef="Phil.4.9">Php 4:9</reference>) whenever the occasion arises.

8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c. true-- sincere, in words. honest-- Old English for "seemly," namely, in action; literally, grave, dignified. just-- towards others. pure-- "chaste," in relation to ourselves. lovely-- lovable (compare Mr 10:21; Lu 7:4, 5). of good report-- referring to the absent (Php 1:27); as "lovely" refers to what is lovable face to face. if there be any virtue-- "whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (2Pe 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place. praise-- whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise. think on-- have a continual regard to, so as to "do" these things (Php 4:9) whenever the occasion arises.


<hi type="bold">9. both--</hi>rather, "The things also which ye have learned ... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.

<hi type="bold">heard--</hi>though ye have not yet sufficiently "received" them.

<hi type="bold">seen--</hi>though ye have not as yet sufficiently "learned" them [Bengel].

<hi type="bold">and--</hi>"and then," as the necessary result (<reference osisRef="Phil.4.7">Php 4:7</reference>). Not only "the peace of God," but "the God of peace" Himself "shall be with you."

9. both-- rather, "The things also which ye have learned... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice. heard-- though ye have not yet sufficiently "received" them. seen-- though ye have not as yet sufficiently "learned" them [Bengel]. and-- "and then," as the necessary result (Php 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."


<hi type="bold">10. But--</hi>transitional conjunction. But "now" to pass to another subject.

<hi type="bold">in the Lord--</hi>He views everything with reference to Christ.

<hi type="bold">at the last--</hi>"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (<reference osisRef="Phil.4.11">Php 4:11</reference>, <reference osisRef="Phil.4.17">17</reference>). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.

<hi type="bold">your care ... hath flourished again--</hi>Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."

<hi type="bold">wherein ye were also careful--</hi>in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (<reference osisRef="Phil.2.30">Php 2:30</reference>), was owing to your having "lacked opportunity."

10. But-- transitional conjunction. But "now" to pass to another subject. in the Lord-- He views everything with reference to Christ. at the last-- "at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Php 4:11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late. your care... hath flourished again-- Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me." wherein ye were also careful-- in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Php 2:30), was owing to your having "lacked opportunity."


<hi type="bold">11. I have learned--</hi>The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (<reference osisRef="Heb.5.8">He 5:8</reference>), to be content in every state.

<hi type="bold">content--</hi>The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (<reference osisRef="2Cor.3.5">2Co 3:5</reference>; <reference osisRef="1Tim.6.6">1Ti 6:6</reference>, <reference osisRef="1Tim.6.8">8</reference>; <reference osisRef="Heb.13.5">He 13:5</reference>; compare <reference osisRef="Jer.2.36">Jr 2:36</reference>; 45:5).

11. I have learned-- The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (He 5:8), to be content in every state. content-- The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (2Co 3:5; 1Ti 6:6, 8; He 13:5; compare Jr 2:36; 45:5).


<hi type="bold">12. abased--</hi>in low circumstances (<reference osisRef="2Cor.4.8">2Co 4:8</reference>; <reference osisRef="2Cor.6.9">6:9</reference>, <reference osisRef="2Cor.6.10">10</reference>).

<hi type="bold">everywhere--</hi>rather, "in each, and in all things" [Alford].

<hi type="bold">instructed--</hi>in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.

12. abased-- in low circumstances (2Co 4:8; 6:9, 10). everywhere-- rather, "in each, and in all things" [Alford]. instructed-- in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.


<hi type="bold">13. I can do all things--</hi>Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [Meyer].

<hi type="bold">through Christ which strengtheneth me--</hi>The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (<reference osisRef="Gal.2.20">Ga 2:20</reference>). Compare <reference osisRef="1Tim.1.12">1Ti 1:12</reference>, whence probably, "Christ" was inserted here by transcribers.

13. I can do all things-- Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [Meyer]. through Christ which strengtheneth me-- The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Ga 2:20). Compare 1Ti 1:12, whence probably, "Christ" was inserted here by transcribers.


14. He here guards against their thinking from what he has just said, that he makes light of their bounty.

<hi type="bold">ye did communicate with my affliction--</hi>that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.

14. He here guards against their thinking from what he has just said, that he makes light of their bounty. ye did communicate with my affliction-- that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.


<hi type="bold">15. Now--</hi>"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."

<hi type="bold">in the beginning of the gospel--</hi>dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.

<hi type="bold">when I departed from Macedonia--</hi>(<reference osisRef="Acts.17.14">Ac 17:14</reference>). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. <reference osisRef="2Cor.11.8">2Co 11:8</reference>, <reference osisRef="2Cor.11.9">9</reference> thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [Paley, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (<reference osisRef="Phil.4.16">Php 4:16</reference>), [Alford].

<hi type="bold">as concerning giving and receiving--</hi>In the account between us, "the giving" was all on your part; "the receiving" all on mine.

<hi type="bold">ye only--</hi>We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.

15. Now-- "Moreover." Arrange as Greek, "Ye also know (as well as I do myself)." in the beginning of the gospel-- dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi. when I departed from Macedonia-- (Ac 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2Co 11:8, 9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [Paley, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Php 4:16), [Alford]. as concerning giving and receiving-- In the account between us, "the giving" was all on your part; "the receiving" all on mine. ye only-- We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.


<hi type="bold">16. even in Thessalonica--</hi>"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.

16. even in Thessalonica-- "even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.


<hi type="bold">17. a gift--</hi>Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (<reference osisRef="Heb.6.10">He 6:10</reference>).

17. a gift-- Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (He 6:10).


<hi type="bold">18. But--</hi>Though "the gift" is not what I chiefly "seek after" (<reference osisRef="Phil.4.17">Php 4:17</reference>), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.

<hi type="bold">I am full--</hi>Greek, "I am filled full."

<hi type="bold">the odour of a sweet smell--</hi>(See on <reference osisRef="Eph.5.2">Ep 5:2</reference>). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (<reference osisRef="Matt.25.40">Mt 25:40</reference>), before whom it "came up for a memorial" (<reference osisRef="Acts.10.4">Ac 10:4</reference>), sweet-smelling in God's presence (<reference osisRef="Gen.8.21">Ge 8:21</reference>; <reference osisRef="Rev.8.3">Re 8:3</reference>, <reference osisRef="Rev.8.4">4</reference>).

<hi type="bold">sacrifice acceptable--</hi>(<reference osisRef="Heb.13.16">He 13:16</reference>).

18. But-- Though "the gift" is not what I chiefly "seek after" (Php 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs. I am full-- Greek, "I am filled full." the odour of a sweet smell-- (See on Ep 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mt 25:40), before whom it "came up for a memorial" (Ac 10:4), sweet-smelling in God's presence (Ge 8:21; Re 8:3, 4). sacrifice acceptable-- (He 13:16).


<hi type="bold">19. my--</hi>Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (<reference osisRef="2Cor.9.8">2Co 9:8</reference>), even as they had "fully" supplied his "need" (<reference osisRef="Phil.4.16">Php 4:16</reference>, <reference osisRef="Phil.4.18">18</reference>). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.

<hi type="bold">according to his riches--</hi>The measure of His supply to you will be the immeasurable "riches of His grace" (<reference osisRef="Eph.1.7">Ep 1:7</reference>).

<hi type="bold">in glory--</hi>These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."

<hi type="bold">by Christ Jesus--</hi>by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.

19. my-- Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return. according to his riches-- The measure of His supply to you will be the immeasurable "riches of His grace" (Ep 1:7). in glory-- These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need." by Christ Jesus-- by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.


<hi type="bold">20. God and our Father--</hi>Translate, "Unto our God and Father."

<hi type="bold">be glory--</hi>rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.

20. God and our Father-- Translate, "Unto our God and Father." be glory-- rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.


<hi type="bold">21. Salute every saint--</hi>individually.

<hi type="bold">greet--</hi>salute you.

<hi type="bold">The brethren which are with me--</hi>Perhaps Jewish believers are meant (<reference osisRef="Acts.28.21">Ac 28:21</reference>). I think <reference osisRef="Phil.2.20">Php 2:20</reference> precludes our thinking of "closer friends," "colleagues in the ministry" [Alford]; he had only one close friend with him, namely, Timothy.

21. Salute every saint-- individually. greet-- salute you. The brethren which are with me-- Perhaps Jewish believers are meant (Ac 28:21). I think Php 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [Alford]; he had only one close friend with him, namely, Timothy.


<hi type="bold">22. they that are of Cæsar's household--</hi>the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.

22. they that are of Cæsar's household-- the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.


23. (<reference osisRef="Gal.6.18">Ga 6:18</reference>).

<hi type="bold">be with you all. Amen--</hi>The oldest manuscripts read, "Be with your spirit," and omit "Amen." <chapter eID="Phil.4"/>

23. (Ga 6:18). be with you all. Amen-- The oldest manuscripts read, "Be with your spirit," and omit "Amen."


<milestone n="THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS</title>


<title type="x-IS">INTRODUCTION</title>
 The GENUINENESS of this Epistle is attested by Justin Martyr [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from <reference osisRef="Col.1.15">Col 1:15</reference>. Theophilus of Antioch [To Autolychus, 2, p. 100]. Irenæus [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (<reference osisRef="Col.4.14">Col 4:14</reference>). Clement of Alexandria [Miscellanies, 1. p. 325], quotes <reference osisRef="Col.1.28">Col 1:28</reference>; also elsewhere he quotes Col 1:9-11, 28; 2:2, &c.; <reference osisRef="Col.2.8">Col 2:8</reference>; <reference osisRef="2Cor.3.12">3:12</reference>, <reference osisRef="2Cor.3.14">14</reference>; <reference osisRef="2Cor.4.2">4:2</reference>, <reference osisRef="2Cor.4.3">3</reference>, &c. Tertullian [The Prescription against Heretics, 7], quotes <reference osisRef="Col.2.8">Col 2:8</reference>; [On the Resurrection of the Flesh, 23], and quotes <reference osisRef="Col.2.12">Col 2:12</reference>, 20; <reference osisRef="2Cor.3.1">3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>. Origen [Against Celsus, 5.8], quotes <reference osisRef="Col.2.18">Col 2:18</reference>, 19.

 Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare <reference osisRef="Col.2.13">Col 2:13</reference>). Alford infers from <reference osisRef="Col.2.1">Col 2:1</reference> (see on <reference osisRef="Col.2.1">Col 2:1</reference>), that Paul had not seen its members, and therefore could not have been its founder, as Theodoret thought. <reference osisRef="Col.1.7">Col 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference> suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (<reference osisRef="Acts.18.24">Ac 18:24</reference>); for otherwise we must have visited the Colossians, which <reference osisRef="Col.2.1">Col 2:1</reference> implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in <reference osisRef="1Cor.3.6">1Co 3:6</reference>, <reference osisRef="1Cor.3.10">10</reference>; <reference osisRef="1Cor.4.15">4:15</reference>; <reference osisRef="1Thess.1.5">1Th 1:5</reference>; 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (<reference osisRef="Acts.19.10">Ac 19:10</reference>, <reference osisRef="Acts.19.26">26</reference>), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (<reference osisRef="Col.2.1">Col 2:1</reference>).

 The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life <reference osisRef="Col.2.16">Col 2:16</reference>, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare Josephus [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. Conybeare and Howson think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of Philo's school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare Josephus [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (<reference osisRef="1Tim.4.1-1Tim.3.6">1Ti 4:1-3; 6</reference>:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

 The PLACE from which it was written seems to have been Rome, during his first imprisonment there (<reference osisRef="Acts.28.17-Acts.28.31">Ac 28:17-31</reference>). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. <reference osisRef="Col.4.3">Col 4:3</reference>, <reference osisRef="Col.4.4">4</reference>; <reference osisRef="Eph.6.19">Ep 6:19</reference>, <reference osisRef="Eph.6.20">20</reference>, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

 This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on <reference osisRef="Eph.6.21">Ep 6:21</reference>). The Epistle to the Laodiceans (<reference osisRef="Col.4.16">Col 4:16</reference>) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

 The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare <reference osisRef="Col.2.8">Col 2:8</reference>, "spoil you"; "making a show of them openly" (<reference osisRef="Col.2.15">Col 2:15</reference>); "beguile of your reward," and "intruding" (<reference osisRef="Col.2.18">Col 2:18</reference>); "will-worship"; "satisfying" (<reference osisRef="Col.2.23">Col 2:23</reference>); "filthy communication" (<reference osisRef="Col.3.8">Col 3:8</reference>); "rule" (<reference osisRef="Col.3.15">Col 3:15</reference>); "comfort" (<reference osisRef="Col.4.11">Col 4:11</reference>). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Col.1.1-Col.1.29">Col 1:1-29</reference>. Address: Introduction: Confirming Epaphras' Teaching: The Glories of Christ: Thanksgiving and Prayer for the Colossians: His Own Ministry of the Mystery.</title>

<hi type="bold">1. by the will of God--</hi>Greek, "through," &c. (compare Note, see on <reference osisRef="1Cor.1.1">1Co 1:1</reference>).

<hi type="bold">Timothy--</hi>(Compare Notes, see on <reference osisRef="2Cor.1.1">2Co 1:1</reference> and <reference osisRef="Phil.1.1">Php 1:1</reference>). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare <reference osisRef="Col.2.1">Col 2:1</reference>); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Phm 2), who when converted brought the Gospel to their native city.

INTRODUCTION The GENUINENESS of this Epistle is attested by Justin Martyr [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. Theophilus of Antioch [To Autolychus, 2, p. 100]. Irenæus [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). Clement of Alexandria [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, 28; 2:2, &c.; Col 2:8; 3:12, 14; 4:2, 3, &c. Tertullian [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, 20; 3:1, 2. Origen [Against Celsus, 5.8], quotes Col 2:18, 19. Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). Alford infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as Theodoret thought. Col 1:7, 8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Ac 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 10; 4:15; 1Th 1:5; 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Ac 19:10, 26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1). The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare Josephus [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. Conybeare and Howson think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of Philo's school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare Josephus [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date. The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Ac 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3, 4; Ep 6:19, 20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians. This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Ep 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse. The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle. CHAPTER 1 Col 1:1-29. Address: Introduction: Confirming Epaphras' Teaching: The Glories of Christ: Thanksgiving and Prayer for the Colossians: His Own Ministry of the Mystery. 1. by the will of God-- Greek, "through," &c. (compare Note, see on 1Co 1:1). Timothy-- (Compare Notes, see on 2Co 1:1 and Php 1:1). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Col 2:1); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Phm 2), who when converted brought the Gospel to their native city.


<hi type="bold">2. Colosse--</hi>written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [Bengel].

<hi type="bold">and the Lord Jesus Christ--</hi>supported by some oldest manuscripts omitted by others of equal antiquity.

2. Colosse-- written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [Bengel]. and the Lord Jesus Christ-- supported by some oldest manuscripts omitted by others of equal antiquity.


3. Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (<reference osisRef="Eph.1.15">Ep 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>).

<hi type="bold">We--</hi>I and Timothy.

<hi type="bold">and the Father--</hi>So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from <reference osisRef="Eph.1.3">Ep 1:3</reference>.

<hi type="bold">praying always for you--</hi>with thanksgiving (<reference osisRef="Phil.4.6">Php 4:6</reference>). See <reference osisRef="Col.1.4">Col 1:4</reference>.

3. Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Ep 1:15, 16). We-- I and Timothy. and the Father-- So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Ep 1:3. praying always for you-- with thanksgiving (Php 4:6). See Col 1:4.


<hi type="bold">4. Since we heard--</hi>literally, "Having heard." The language implies that he had only heard of, and not seen, them (<reference osisRef="Col.2.1">Col 2:1</reference>). Compare <reference osisRef="Rom.1.8">Ro 1:8</reference>, where like language is used of a Church which he had not at the time visited.

<hi type="bold">love ... to all--</hi>the absent, as well as those present [Bengel].

4. Since we heard-- literally, "Having heard." The language implies that he had only heard of, and not seen, them (Col 2:1). Compare Ro 1:8, where like language is used of a Church which he had not at the time visited. love... to all-- the absent, as well as those present [Bengel].


<hi type="bold">5. For--</hi>to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [Calvin].

<hi type="bold">laid up--</hi>a treasure laid up so as to be out of danger of being lost (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>). Faith, love, and hope (<reference osisRef="Col.1.4">Col 1:4</reference>, <reference osisRef="1Cor.1.5">5</reference>), comprise the sum of Christianity. Compare <reference osisRef="Col.1.23">Col 1:23</reference>, "the hope of the Gospel."

<hi type="bold">in heaven--</hi>Greek, "in the heavens."

<hi type="bold">whereof ye heard before--</hi>namely, at the time when it was preached to you.

<hi type="bold">in the word, &c.--</hi>That "hope" formed part of "the word of the truth of the Gospel" (compare <reference osisRef="Eph.1.13">Ep 1:13</reference>), that is, part of the Gospel truth preached unto you.

5. For-- to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [Calvin]. laid up-- a treasure laid up so as to be out of danger of being lost (2Ti 4:8). Faith, love, and hope (Col 1:4, 5), comprise the sum of Christianity. Compare Col 1:23, "the hope of the Gospel." in heaven-- Greek, "in the heavens." whereof ye heard before-- namely, at the time when it was preached to you. in the word, &c.-- That "hope" formed part of "the word of the truth of the Gospel" (compare Ep 1:13), that is, part of the Gospel truth preached unto you.


<hi type="bold">6. Which is come unto you--</hi>Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.

<hi type="bold">as it is in all the world--</hi>virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (<reference osisRef="Matt.13.38">Mt 13:38</reference>; <reference osisRef="Matt.24.14">24:14</reference>; <reference osisRef="Matt.28.19">28:19</reference>). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world.

<hi type="bold">heard of it--</hi>rather, "heard it."

<hi type="bold">and knew--</hi>rather, "came to know"; became fully experimentally acquainted with.

<hi type="bold">the grace of God in truth--</hi>that is, in its truth, and with true knowledge [Alford].

6. Which is come unto you-- Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them. as it is in all the world-- virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Mt 13:38; 24:14; 28:19). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world. heard of it-- rather, "heard it." and knew-- rather, "came to know"; became fully experimentally acquainted with. the grace of God in truth-- that is, in its truth, and with true knowledge [Alford].


<hi type="bold">7. As ye also learned--</hi>"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.

<hi type="bold">of--</hi>"from Epaphras."

<hi type="bold">dear--</hi>Greek, "beloved."

<hi type="bold">fellow servant--</hi>namely, of Christ. In Phm 23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on <reference osisRef="Col.4.10">Col 4:10</reference>, as to Meyer's conjecture).

<hi type="bold">who is for you, &c.--</hi>Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (<reference osisRef="Col.2.1-Col.2.23">Col 2:1-23</reference>). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.

7. As ye also learned-- "Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse. of-- "from Epaphras." dear-- Greek, "beloved." fellow servant-- namely, of Christ. In Phm 23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Col 4:10, as to Meyer's conjecture). who is for you, &c.-- Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (Col 2:1-23). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.


<hi type="bold">8. your love--</hi>(<reference osisRef="Col.1.4">Col 1:4</reference>); "to all the saints."

<hi type="bold">in the Spirit--</hi>the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (<reference osisRef="Rom.8.9">Ro 8:9</reference>). Yet even they needed to be stirred up to greater love (<reference osisRef="Col.3.12-Col.3.14">Col 3:12-14</reference>). Love is the first and chief fruit of the Spirit (<reference osisRef="Gal.5.22">Ga 5:22</reference>).

8. your love-- (Col 1:4); "to all the saints." in the Spirit-- the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Ro 8:9). Yet even they needed to be stirred up to greater love (Col 3:12-14). Love is the first and chief fruit of the Spirit (Ga 5:22).


<hi type="bold">9. we also--</hi>on our part.

<hi type="bold">heard it--</hi>(<reference osisRef="Col.1.4">Col 1:4</reference>).

<hi type="bold">pray--</hi>Here he states what in particular he prays for; as in <reference osisRef="Col.1.3">Col 1:3</reference> he stated generally the fact of his praying for them.

<hi type="bold">to desire--</hi>"to make request."

<hi type="bold">might be filled--</hi>rather, "may be filled"; a verb, often found in this Epistle (<reference osisRef="Col.4.12">Col 4:12</reference>, <reference osisRef="Col.4.17">17</reference>).

<hi type="bold">knowledge--</hi>Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on <reference osisRef="Col.1.6">Col 1:6</reference>).

<hi type="bold">of his will--</hi>as to how ye ought to walk (<reference osisRef="Eph.5.17">Ep 5:17</reference>); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (<reference osisRef="Eph.1.9">Ep 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (<reference osisRef="Col.2.18">Col 2:18</reference>) [Estius]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (<reference osisRef="Col.1.28">Col 1:28</reference>; <reference osisRef="Col.2.2">Col 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; <reference osisRef="2Cor.3.10">3:10</reference>, <reference osisRef="2Cor.3.13">13</reference>; <reference osisRef="2Cor.4.5">4:5</reference>, <reference osisRef="2Cor.4.6">6</reference>). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.

<hi type="bold">wisdom--</hi>often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (<reference osisRef="Col.2.8">Col 2:8</reference>, 23; compare <reference osisRef="Eph.1.8">Ep 1:8</reference>).

<hi type="bold">understanding--</hi>sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."

9. we also-- on our part. heard it-- (Col 1:4). pray-- Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them. to desire-- "to make request." might be filled-- rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, 17). knowledge-- Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6). of his will-- as to how ye ought to walk (Ep 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Ep 1:9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Col 2:18) [Estius]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Col 1:28; Col 2:2, 3; 3:10, 13; 4:5, 6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge. wisdom-- often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, 23; compare Ep 1:8). understanding-- sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."


10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.

<hi type="bold">worthy of the Lord--</hi>(<reference osisRef="Eph.4.1">Ep 4:1</reference>).

<hi type="bold">unto--</hi>so as in every way to be well-pleasing to God.

<hi type="bold">pleasing--</hi>literally, "desire of pleasing."

<hi type="bold">being fruitful--</hi>Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (<reference osisRef="Col.1.6">Col 1:6</reference>) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (<reference osisRef="Col.1.9">Col 1:9</reference>) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [Alford]. The third manifestation of their walk is (<reference osisRef="Col.1.11">Col 1:11</reference>), "Being strengthened with all might," &c. The fourth is (<reference osisRef="Col.1.12">Col 1:12</reference>), "Giving thanks unto the Father," &c.

10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of the Lord-- (Ep 4:1). unto-- so as in every way to be well-pleasing to God. pleasing-- literally, "desire of pleasing." being fruitful-- Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (Col 1:6) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (Col 1:9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [Alford]. The third manifestation of their walk is (Col 1:11), "Being strengthened with all might," &c. The fourth is (Col 1:12), "Giving thanks unto the Father," &c.


11. Greek, "Being made mighty with (literally, 'in') all might."

<hi type="bold">according to his glorious power--</hi>rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, <reference osisRef="Eph.1.19">Ep 1:19</reference>; <reference osisRef="1Cor.6.10">6:10</reference>; as its exuberant 'riches,' in <reference osisRef="Eph.3.16">Ep 3:16</reference>) of His glory." His power is inseparable from His glory (<reference osisRef="Rom.6.4">Ro 6:4</reference>).

<hi type="bold">unto all patience--</hi>so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.

<hi type="bold">long-suffering--</hi>towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [Chrysostom].

<hi type="bold">with joyfulness--</hi>joyful endurance (<reference osisRef="Acts.16.25">Ac 16:25</reference>; <reference osisRef="Rom.5.3">Ro 5:3</reference>, <reference osisRef="Rom.5.11">11</reference>).

11. Greek, "Being made mighty with (literally, 'in') all might." according to his glorious power-- rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Ep 1:19; 6:10; as its exuberant 'riches,' in Ep 3:16) of His glory." His power is inseparable from His glory (Ro 6:4). unto all patience-- so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers. long-suffering-- towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [Chrysostom]. with joyfulness-- joyful endurance (Ac 16:25; Ro 5:3, 11).


12. You "giving thanks unto the Father." See on <reference osisRef="Col.1.10">Col 1:10</reference>; this clause is connected with "that ye may be filled" (<reference osisRef="Col.1.9">Col 1:9</reference>), and "that ye may walk" (<reference osisRef="Col.1.10">Col 1:10</reference>). The connection is not, "We do not cease to pray for you (<reference osisRef="Col.1.9">Col 1:9</reference>) giving thanks."

<hi type="bold">unto the Father--</hi>of Jesus Christ, and so our Father by adoption (<reference osisRef="Gal.3.26">Ga 3:26</reference>; <reference osisRef="Gal.4.4-Gal.4.6">4:4-6</reference>).

<hi type="bold">which hath made us meet--</hi>Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (<reference osisRef="Col.2.10">Col 2:10</reference>). Compare <reference osisRef="John.17.17">Joh 17:17</reference>; Jude 1, "sanctified by God the Father"; <reference osisRef="1Cor.1.30">1Co 1:30</reference>. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.

<hi type="bold">to be partakers, &c.--</hi>Greek, "for the (or 'our') portion of the inheritance (<reference osisRef="Acts.20.32">Ac 20:32</reference>; <reference osisRef="Acts.26.18">26:18</reference>; <reference osisRef="Eph.1.11">Ep 1:11</reference>) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (<reference osisRef="Col.1.13">Col 1:13</reference>; compare <reference osisRef="1Pet.2.9">1Pe 2:9</reference>).

12. You "giving thanks unto the Father." See on Col 1:10; this clause is connected with "that ye may be filled" (Col 1:9), and "that ye may walk" (Col 1:10). The connection is not, "We do not cease to pray for you (Col 1:9) giving thanks." unto the Father-- of Jesus Christ, and so our Father by adoption (Ga 3:26; 4:4-6). which hath made us meet-- Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (Col 2:10). Compare Joh 17:17; Jude 1, "sanctified by God the Father"; 1Co 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness. to be partakers, &c.-- Greek, "for the (or 'our') portion of the inheritance (Ac 20:32; 26:18; Ep 1:11) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (Col 1:13; compare 1Pe 2:9).


<hi type="bold">13. from--</hi>Greek, "out of the power," out of the sphere in which his power is exercised.

<hi type="bold">darkness--</hi>blindness, hatred, misery [Bengel].

<hi type="bold">translated--</hi>Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (<reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="2Cor.6.12">6:12</reference>). But the term "kingdom" is rarely applied to his usurped rule (<reference osisRef="Matt.12.26">Mt 12:26</reference>); it is generally restricted to the kingdom of God.

<hi type="bold">his dear Son--</hi>rather as Greek, "the Son of His love": the Son on whom His love rests (<reference osisRef="John.17.26">Joh 17:26</reference>; <reference osisRef="Eph.1.6">Ep 1:6</reference>): contrasted with the "darkness" where all is hatred and hateful.

13. from-- Greek, "out of the power," out of the sphere in which his power is exercised. darkness-- blindness, hatred, misery [Bengel]. translated-- Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Ep 2:2; 6:12). But the term "kingdom" is rarely applied to his usurped rule (Mt 12:26); it is generally restricted to the kingdom of God. his dear Son-- rather as Greek, "the Son of His love": the Son on whom His love rests (Joh 17:26; Ep 1:6): contrasted with the "darkness" where all is hatred and hateful.


14. (<reference osisRef="Eph.1.7">Ep 1:7</reference>.)

<hi type="bold">redemption--</hi>rather as Greek, "our redemption."

<hi type="bold">through his blood--</hi>omitted in the oldest manuscripts; probably inserted from <reference osisRef="Eph.1.7">Ep 1:7</reference>.

<hi type="bold">sins--</hi>Translate as Greek, "our sins." The more general term: for which <reference osisRef="Eph.1.7">Ep 1:7</reference>, Greek, has, "our transgressions," the more special term.

14. (Ep 1:7.) redemption-- rather as Greek, "our redemption." through his blood-- omitted in the oldest manuscripts; probably inserted from Ep 1:7. sins-- Translate as Greek, "our sins." The more general term: for which Ep 1:7, Greek, has, "our transgressions," the more special term.


15. They who have experienced in themselves "redemption" (<reference osisRef="Col.1.14">Col 1:14</reference>), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (<reference osisRef="Col.2.18">Col 2:18</reference>) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (<reference osisRef="Col.1.18-Col.1.20">Col 1:18-20</reference>). As the former regards Him as the Creator (<reference osisRef="Col.1.15">Col 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>) and the Sustainer (<reference osisRef="Col.1.17">Col 1:17</reference>) of the natural world; so the latter, as the source and stay of the new moral creation.

<hi type="bold">image--</hi>exact likeness and perfect Representative. Adam was made "in the image of God" (<reference osisRef="Gen.1.27">Ge 1:27</reference>). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (<reference osisRef="1Tim.1.17">1Ti 1:17</reference>), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare <reference osisRef="1Cor.11.7">1Co 11:7</reference> [Trench]. (<reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="1Cor.14.9">14:9</reference>; <reference osisRef="2Cor.4.4">2Co 4:4</reference>; <reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="Heb.1.3">He 1:3</reference>). Even before His incarnation He was the image of the invisible God, as the Word (<reference osisRef="John.1.1-John.1.3">Joh 1:1-3</reference>) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is."

<hi type="bold">first-born of every creature--</hi>(<reference osisRef="Heb.1.6">He 1:6</reference>), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (<reference osisRef="Ps.89.27">Psa 89:27</reference>). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (<reference osisRef="Col.1.16">Col 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference>) [Trench]. This expression is understood by Origen (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit Alford's translation, "the first-born of all creation."

15. They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15, 16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image-- exact likeness and perfect Representative. Adam was made "in the image of God" (Ge 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Ti 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Co 11:7 [Trench]. (Joh 1:18; 14:9; 2Co 4:4; 1Ti 3:16; He 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Joh 1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is." first-born of every creature-- (He 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Psa 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Col 1:16, 17) [Trench]. This expression is understood by Origen (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit Alford's translation, "the first-born of all creation."


<hi type="bold">16. For--</hi>Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (<reference osisRef="Col.1.15">Col 1:15</reference>), begotten as "the Son of God's love" (<reference osisRef="Col.1.13">Col 1:13</reference>), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him.

<hi type="bold">by him--</hi>rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [Alford]. God revealed Himself in the Son, the Word of the Father, before all created existence (<reference osisRef="Col.1.15">Col 1:15</reference>). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [Neander]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (<reference osisRef="Gen.1.27">Ge 1:27</reference>), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [Bengel].

<hi type="bold">all things--</hi>Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till <reference osisRef="Col.1.18">Col 1:18</reference>. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (<reference osisRef="1Chr.29.11">1Ch 29:11</reference>; <reference osisRef="Neh.9.6">Ne 9:6</reference>; <reference osisRef="Rev.10.6">Re 10:6</reference>).

<hi type="bold">invisible--</hi>the world of spirits.

<hi type="bold">thrones, or dominions--</hi>lordships: the thrones are the greater of the two.

<hi type="bold">principalities, or powers--</hi>rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on <reference osisRef="Eph.1.21">Ep 1:21</reference>). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (<reference osisRef="Ps.68.17">Psa 68:17</reference>). The existence of various orders of angels is established by this passage.

<hi type="bold">all things--</hi>Greek, "the whole universe of things."

<hi type="bold">were--</hi>rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing.

<hi type="bold">by him--</hi>as the instrumental Agent (<reference osisRef="John.1.3">Joh 1:3</reference>).

<hi type="bold">for him--</hi>as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [Alford]. He is the final cause as well as the efficient cause. Lachmann's punctuation of <reference osisRef="Col.1.15-Col.1.18">Col 1:15-18</reference> is best, whereby "the first-born of every creature" (<reference osisRef="Col.1.15">Col 1:15</reference>) answers to "the first-born from the dead" (<reference osisRef="Col.1.18">Col 1:18</reference>), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him ... and He is," and "By Him all things ... and He is."

16. For-- Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him. by him-- rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [Alford]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [Neander]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Ge 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [Bengel]. all things-- Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (1Ch 29:11; Ne 9:6; Re 10:6). invisible-- the world of spirits. thrones, or dominions-- lordships: the thrones are the greater of the two. principalities, or powers-- rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Ep 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Psa 68:17). The existence of various orders of angels is established by this passage. all things-- Greek, "the whole universe of things." were-- rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing. by him-- as the instrumental Agent (Joh 1:3). for him-- as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [Alford]. He is the final cause as well as the efficient cause. Lachmann's punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him... and He is," and "By Him all things... and He is."


17. (<reference osisRef="John.8.58">Joh 8:58</reference>.) Translate as Greek, "And He Himself (the great He) is (implying divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" (<reference osisRef="Col.1.15">Col 1:15</reference>).

<hi type="bold">by him--</hi>Greek, "IN Him" (as the conditional element of existence, <reference osisRef="Col.1.16">Col 1:16</reference>) [Alford].

<hi type="bold">consist--</hi>"subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [Pearson]. Bengel less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (<reference osisRef="Isa.41.4">Is 41:4</reference>; <reference osisRef="Rev.22.13">Re 22:13</reference>). Compare as to God, <reference osisRef="Rom.11.36">Ro 11:36</reference>: similar language; therefore Christ must be God.

17. (Joh 8:58.) Translate as Greek, "And He Himself (the great He) is (implying divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" (Col 1:15). by him-- Greek, "IN Him" (as the conditional element of existence, Col 1:16) [Alford]. consist-- "subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [Pearson]. Bengel less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Is 41:4; Re 22:13). Compare as to God, Ro 11:36: similar language; therefore Christ must be God.