1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,
2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.
3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,
4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,
5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:
7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
8 Who also declared unto us your love in the Spirit.
9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;
10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
14 In whom we have redemption through his blood, even the forgiveness of sins:
15 Who is the image of the invisible God, the firstborn of every creature:
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17 And he is before all things, and by him all things consist.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
19 For it pleased the Father that in him should all fulness dwell;
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:
25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
29 Whereunto I also labour, striving according to his working, which worketh in me mightily.
1 Paul, G3972 an apostle G652 of Jesus G2424 Christ G5547 by G1223 the will G2307 of God, G2316 and G2532 Timotheus G5095 our brother, G80
2 To the saints G40 and G2532 faithful G4103 brethren G80 in G1722 Christ G5547 which are at G1722 Colosse: G2857 Grace G5485 be unto you, G5213 and G2532 peace, G1515 from G575 God G2316 our G2257 Father G3962 and G2532 the Lord G2962 Jesus G2424 Christ. G5547
3 We give thanks G2168 to God G2316 and G2532 the Father G3962 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 praying G4336 always G3842 for G4012 you, G5216
4 Since we heard G191 of your G5216 faith G4102 in G1722 Christ G5547 Jesus, G2424 and G2532 of the love G26 which G3588 ye have to G1519 all G3956 the saints, G40
5 For G1223 the hope G1680 which G3588 is laid up G606 for you G5213 in G1722 heaven, G3772 whereof G3739 ye heard before G4257 in G1722 the word G3056 of the truth G225 of the gospel; G2098
6 Which G3588 is come G3918 unto G1519 you, G5209 as G2531 G2532 it is in G1722 all G3956 the world; G2889 and G2532 bringeth forth fruit, G2076 G2592 as G2531 it doth also G2532 in G1722 you, G5213 since G575 the G3739 day G2250 ye heard G191 of it, and G2532 knew G1921 the grace G5485 of God G2316 in G1722 truth: G225
7 As G2531 ye G3129 also G2532 learned G3129 of G575 Epaphras G1889 our G2257 dear G27 fellowservant, G4889 who G3739 is G2076 for G5228 you G5216 a faithful G4103 minister G1249 of Christ; G5547
8 Who G3588 also G2532 declared G1213 unto us G2254 your G5216 love G26 in G1722 the Spirit. G4151
9 For G1223 this cause G5124 we G2249 also, G2532 since G575 the G3739 day G2250 we heard G191 it, do G3973 not G3756 cease G3973 to pray G4336 for G5228 you, G5216 and G2532 to desire G154 that G2443 ye might be filled G4137 with the knowledge G1922 of his G846 will G2307 in G1722 all G3956 wisdom G4678 and G2532 spiritual G4152 understanding; G4907
10 That ye G5209 might walk G4043 worthy G516 of the Lord G2962 unto G1519 all G3956 pleasing, G699 being fruitful G2592 in G1722 every G3956 good G18 work, G2041 and G2532 increasing G837 in G1519 the knowledge G1922 of God; G2316
11 Strengthened G1412 with G1722 all G3956 might, G1411 according to G2596 his G846 glorious G1391 power, G2904 unto G1519 all G3956 patience G5281 and G2532 longsuffering G3115 with G3326 joyfulness; G5479
12 Giving thanks G2168 unto the Father, G3962 which G3588 hath made G2427 us G2248 meet G2427 to G1519 be partakers G3310 of the inheritance G2819 of the saints G40 in G1722 light: G5457
13 Who G3739 hath delivered G4506 us G2248 from G1537 the power G1849 of darkness, G4655 and G2532 hath translated G3179 us into G1519 the kingdom G932 of his G846 dear G26 Son: G5207
14 In G1722 whom G3739 we have G2192 redemption G629 through G1223 his G846 blood, G129 even the forgiveness G859 of sins: G266
15 Who G3739 is G2076 the image G1504 of the invisible G517 God, G2316 the firstborn G4416 of every G3956 creature: G2937
16 For G3754 by G1722 him G846 were G2936 all things G3956 created, G2936 that are in G1722 heaven, G3772 and G2532 that are in G1909 earth, G1093 visible G3707 and G2532 invisible, G517 whether G1535 they be thrones, G2362 or G1535 dominions, G2963 or G1535 principalities, G746 or G1535 powers: G1849 all things G3956 were created G2936 by G1223 him, G846 and G2532 for G1519 him: G846
17 And G2532 he G846 is G2076 before G4253 all things, G3956 and G2532 by G1722 him G846 all things G3956 consist. G4921
18 And G2532 he G846 is G2076 the head G2776 of the body, G4983 the church: G1577 who G3739 is G2076 the beginning, G746 the firstborn G4416 from G1537 the dead; G3498 that G2443 in G1722 all G3956 things he G846 might have G1096 the preeminence. G4409
19 For it pleased G2106 the Father that G3754 in G1722 him G846 should G2730 all G3956 fulness G4138 dwell; G2730
20 And, G2532 having made peace G1517 through G1223 the blood G129 of his G846 cross, G4716 by G1223 him G846 to reconcile G604 all things G3956 unto G1519 himself; G846 by G1223 him, G846 I say, whether G1535 they be things in G1909 earth, G1093 or G1535 things in G1722 heaven. G3772
21 And G2532 you, G5209 that were G5607 sometime G4218 alienated G526 and G2532 enemies G2190 in your mind G1271 by G1722 wicked G4190 works, G2041 yet G1161 now G3570 hath he reconciled G604
22 In G1722 the body G4983 of his G846 flesh G4561 through G1223 death, G2288 to present G3936 you G5209 holy G40 and G2532 unblameable G299 and G2532 unreproveable G410 in his G846 sight: G2714
23 If G1489 ye continue G1961 in the faith G4102 grounded G2311 and G2532 settled, G1476 and G2532 be not G3361 moved away G3334 from G575 the hope G1680 of the gospel, G2098 which G3739 ye have heard, G191 and which G3588 was preached G2784 to G1722 every G3956 creature G2937 which is under G5259 heaven; G3772 whereof G3739 I G1473 Paul G3972 am made G1096 a minister; G1249
24 Who G3739 now G3568 rejoice G5463 in G1722 my G3450 sufferings G3804 for G5228 you, G5216 and G2532 fill up G466 that which is behind G5303 of the afflictions G2347 of Christ G5547 in G1722 my G3450 flesh G4561 for G5228 his G846 body's G4983 sake, G5228 which is G3603 the church: G1577
25 Whereof G3739 I G1473 am made G1096 a minister, G1249 according to G2596 the dispensation G3622 of God G2316 which G3588 is given G1325 to me G3427 for G1519 you, G5209 to fulfil G4137 the word G3056 of God; G2316
26 Even the mystery G3466 which G3588 hath been hid G613 from G575 ages G165 and G2532 from G575 generations, G1074 but G1161 now G3570 is made manifest G5319 to his G846 saints: G40
27 To whom G3739 God G2316 would G2309 make known G1107 what G5101 is the riches G4149 of the glory G1391 of this G5127 mystery G3466 among G1722 the Gentiles; G1484 which G3739 is G2076 Christ G5547 in G1722 you, G5213 the hope G1680 of glory: G1391
28 Whom G3739 we G2249 preach, G2605 warning G3560 every G3956 man, G444 and G2532 teaching G1321 every G3956 man G444 in G1722 all G3956 wisdom; G4678 that G2443 we may present G3936 every G3956 man G444 perfect G5046 in G1722 Christ G5547 Jesus: G2424
29 Whereunto G1519 G3739 I G2872 also G2532 labour, G2872 striving G75 according to G2596 his G846 working, G1753 which G3588 worketh G1754 in G1722 me G1698 mightily. G1722 G1411
1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother,
2 To the saints and faithful brethren in Christ `that are' at Colossae: Grace to you and peace from God our Father.
3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
4 having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints,
5 because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel,
6 which is come unto you; even as it is also in all the world bearing fruit and increasing, as `it doth' in you also, since the day ye heard and knew the grace of God in truth;
7 even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf,
8 who also declared unto us your love in the Spirit.
9 For this cause we also, since the day we heard `it', do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding,
10 to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God;
11 strengthened with all power, according to the might of his glory, unto all patience and longsuffering with joy;
12 giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;
13 who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love;
14 in whom we have our redemption, the forgiveness of our sins:
15 who is the image of the invisible God, the firstborn of all creation;
16 for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him;
17 and he is before all things, and in him all things consist.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
19 For it was the good pleasure `of the Father' that in him should all the fulness dwell;
20 and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, `I say', whether things upon the earth, or things in the heavens.
21 And you, being in time past alienated and enemies in your mind in your evil works,
22 yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreproveable before him:
23 if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.
24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the church;
25 whereof I was made a minister, according to the dispensation of God which was given me to you-ward, to fulfil the word of God,
26 `even' the mystery which hath been hid for ages and generations: but now hath it been manifested to his saints,
27 to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory:
28 whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ;
29 whereunto I labor also, striving according to his working, which worketh in me mightily.
1 Paul, an apostle of Jesus Christ through the will of God, and Timotheus the brother,
2 to the saints in Colossae, and to the faithful brethren in Christ: Grace to you, and peace from God our Father, and the Lord Jesus Christ!
3 We give thanks to the God and Father of our Lord Jesus Christ, always praying for you,
4 having heard of your faith in Christ Jesus, and of the love that `is' to all the saints,
5 because of the hope that is laid up for you in the heavens, which ye heard of before in the word of the truth of the good news,
6 which is present to you, as also in all the world, and is bearing fruit, as also in you, from the day in which ye heard, and knew the grace of God in truth;
7 as ye also learned from Epaphras, our beloved fellow-servant, who is for you a faithful ministrant of the Christ,
8 who also did declare to us your love in the Spirit.
9 Because of this, we also, from the day in which we heard, do not cease praying for you, and asking that ye may be filled with the full knowledge of His will in all wisdom and spiritual understanding,
10 to your walking worthily of the Lord to all pleasing, in every good work being fruitful, and increasing to the knowledge of God,
11 in all might being made mighty according to the power of His glory, to all endurance and long-suffering with joy.
12 Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light,
13 who did rescue us out of the authority of the darkness, and did translate `us' into the reign of the Son of His love,
14 in whom we have the redemption through his blood, the forgiveness of the sins,
15 who is the image of the invisible God, first-born of all creation,
16 because in him were the all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created,
17 and himself is before all, and the all things in him have consisted.
18 And himself is the head of the body -- the assembly -- who is a beginning, a first-born out of the dead, that he might become in all `things' -- himself -- first,
19 because in him it did please all the fulness to tabernacle,
20 and through him to reconcile the all things to himself -- having made peace through the blood of his cross -- through him, whether the things upon the earth, whether the things in the heavens.
21 And you -- once being alienated, and enemies in the mind, in the evil works, yet now did he reconcile,
22 in the body of his flesh through the death, to present you holy, and unblemished, and unblameable before himself,
23 if also ye remain in the faith, being founded and settled, and not moved away from the hope of the good news, which ye heard, which was preached in all the creation that `is' under the heaven, of which I became -- I Paul -- a ministrant.
24 I now rejoice in my sufferings for you, and do fill up the things lacking of the tribulations of the Christ in my flesh for his body, which is the assembly,
25 of which I -- I did become a ministrant according to the dispensation of God, that was given to me for you, to fulfil the word of God,
26 the secret that hath been hid from the ages and from the generations, but now was manifested to his saints,
27 to whom God did will to make known what `is' the riches of the glory of this secret among the nations -- which is Christ in you, the hope of the glory,
28 whom we proclaim, warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus,
29 for which also I labour, striving according to his working that is working in me in power.
1 Paul, apostle of Christ Jesus, by God's will, and Timotheus the brother,
2 to the holy and faithful brethren in Christ which [are] in Colosse. Grace to you and peace from God our Father [and Lord Jesus Christ].
3 We give thanks to the God and Father of our Lord Jesus Christ continually [when] praying for you,
4 having heard of your faith in Christ Jesus, and the love which ye have towards all the saints,
5 on account of the hope which [is] laid up for you in the heavens; of which ye heard before in the word of the truth of the glad tidings,
6 which are come to you, as [they are] in all the world, [and] are bearing fruit and growing, even as also among you, from the day ye heard [them] and knew indeed the grace of God, in truth:
7 even as ye learned from Epaphras our beloved fellow-bondman, who is a faithful minister of Christ for you,
8 who has also manifested to us your love in [the] Spirit.
9 For this reason *we* also, from the day we heard [of your faith and love], do not cease praying and asking for you, to the end that ye may be filled with the full knowledge of his will, in all wisdom and spiritual understanding,
10 [so as] to walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work, and growing by the true knowledge of God;
11 strengthened with all power according to the might of his glory unto all endurance and longsuffering with joy;
12 giving thanks to the Father, who has made us fit for sharing the portion of the saints in light,
13 who has delivered us from the authority of darkness, and translated [us] into the kingdom of the Son of his love:
14 in whom we have redemption, the forgiveness of sins;
15 who is image of the invisible God, firstborn of all creation;
16 because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him.
17 And *he* is before all, and all things subsist together by him.
18 And *he* is the head of the body, the assembly; who is [the] beginning, firstborn from among the dead, that *he* might have the first place in all things:
19 for in him all the fulness [of the Godhead] was pleased to dwell,
20 and by him to reconcile all things to itself, having made peace by the blood of his cross -- by him, whether the things on the earth or the things in the heavens.
21 And you, who once were alienated and enemies in mind by wicked works, yet now has it reconciled
22 in the body of his flesh through death; to present you holy and unblamable and irreproachable before it,
23 if indeed ye abide in the faith founded and firm, and not moved away from the hope of the glad tidings, which ye have heard, which have been proclaimed in the whole creation which [is] under heaven, of which *I* Paul became minister.
24 Now, I rejoice in sufferings for you, and I fill up that which is behind of the tribulations of Christ in my flesh, for his body, which is the assembly;
25 of which *I* became minister, according to the dispensation of God which [is] given me towards you to complete the word of God,
26 the mystery which [has been] hidden from ages and from generations, but has now been made manifest to his saints;
27 to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory:
28 whom *we* announce, admonishing every man, and teaching every man, in all wisdom, to the end that we may present every man perfect in Christ.
29 Whereunto also I toil, combating according to his working, which works in me in power.
1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother,
2 to the saints and faithful brothers{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ.
3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
4 having heard of your faith in Christ Jesus, and of the love which you have toward all the saints,
5 because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Gospel,
6 which has come to you; even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and knew the grace of God in truth;
7 even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf,
8 who also declared to us your love in the Spirit.
9 For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding,
10 that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God;
11 strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy;
12 giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
14 in whom we have our redemption,{TR adds "through his blood,"} the forgiveness of our sins;
15 who is the image of the invisible God, the firstborn of all creation.
16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
17 He is before all things, and in him all things are held together.
18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
19 For all the fullness was pleased to dwell in him;
20 and through him to reconcile all things to himself, by him, whether things on the earth, or things in the heavens, having made peace through the blood of his cross.
21 You, being in past times alienated and enemies in your mind in your evil works,
22 yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him,
23 if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant.
24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly;
25 of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God,
26 the mystery which has been hidden for ages and generations. But now it has been revealed to his saints,
27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
28 whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
29 for which I also labor, striving according to his working, which works in me mightily.
1 Paul, an Apostle of Jesus Christ, by the purpose of God, and Timothy our brother,
2 To the saints and true brothers in Christ at Colossae: Grace to you and peace from God our Father.
3 We give praise to God the Father of our Lord Jesus Christ, making prayer for you at all times,
4 After hearing of your faith in Christ Jesus, and of the love which you have for all the saints,
5 Through the hope which is in store for you in heaven; knowledge of which was given to you before in the true word of the good news,
6 Which has come to you; and which in all the world is giving fruit and increase, as it has done in you from the day when it came to your ears and you had true knowledge of the grace of God;
7 As it was given to you by Epaphras, our well-loved helper, who is a true servant of Christ for us,
8 And who, himself, made clear to us your love in the Spirit.
9 For this reason, we, from the day when we had word of it, keep on in prayer for you, that you may be full of the knowledge of his purpose, with all wisdom and experience of the Spirit,
10 Living uprightly in the approval of the Lord, giving fruit in every good work, and increasing in the knowledge of God;
11 Full of strength in the measure of the great power of his glory, so that you may undergo all troubles with joy;
12 Giving praise to the Father who has given us a part in the heritage of the saints in light;
13 Who has made us free from the power of evil and given us a place in the kingdom of the Son of his love;
14 In whom we have our salvation, the forgiveness of sins:
15 Who is the image of the unseen God coming into existence before all living things;
16 For by him all things were made, in heaven and on earth, things seen and things unseen, authorities, lords, rulers, and powers; all things were made by him and for him;
17 He is before all things, and in him all things have being.
18 And he is the head of the body, the church: the starting point of all things, the first to come again from the dead; so that in all things he might have the chief place.
19 For God in full measure was pleased to be in him;
20 Through him uniting all things with himself, having made peace through the blood of his cross; through him, I say, uniting all things which are on earth or in heaven.
21 And you, who in the past were cut off and at war with God in your minds through evil works, he has now made one
22 In the body of his flesh through death, so that you might be holy and without sin and free from all evil before him:
23 If you keep yourselves safely based in the faith, not moved from the hope of the good news which came to you, and which was given to every living being under heaven; of which I, Paul, was made a servant.
24 Now I have joy in my pain because of you, and in my flesh I undergo whatever is still needed to make the sorrows of Christ complete, for the salvation of his body, the church;
25 Of which I became a servant by the purpose of God which was given to me for you, to give effect to the word of God,
26 The secret which has been kept from all times and generations, but has now been made clear to his saints,
27 To whom God was pleased to give knowledge of the wealth of the glory of this secret among the Gentiles, which is Christ in you, the hope of glory:
28 Whom we are preaching; guiding and teaching every man in all wisdom, so that every man may be complete in Christ;
29 And for this purpose I am working, using all my strength by the help of his power which is working in me strongly.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Colossians 1
Commentary on Colossians 1 Commentary Critical and Explanatory on the Whole Bible
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.
2. Colosse—written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [Bengel].
and the Lord Jesus Christ—supported by some oldest manuscripts omitted by others of equal antiquity.
3. Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Eph 1:15, 16).
We—I and Timothy.
and the Father—So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Eph 1:3.
praying always for you—with thanksgiving (Php 4:6). See Col 1:4.
4. Since we heard—literally, "Having heard." The language implies that he had only heard of, and not seen, them (Col 2:1). Compare Ro 1:8, where like language is used of a Church which he had not at the time visited.
love … to all—the absent, as well as those present [Bengel].
5. For—to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [Calvin].
laid up—a treasure laid up so as to be out of danger of being lost (2Ti 4:8). Faith, love, and hope (Col 1:4, 5), comprise the sum of Christianity. Compare Col 1:23, "the hope of the Gospel."
in heaven—Greek, "in the heavens."
whereof ye heard before—namely, at the time when it was preached to you.
in the word, &c.—That "hope" formed part of "the word of the truth of the Gospel" (compare Eph 1:13), that is, part of the Gospel truth preached unto you.
6. Which is come unto you—Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.
as it is in all the world—virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Mt 13:38; 24:14; 28:19). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world.
heard of it—rather, "heard it."
and knew—rather, "came to know"; became fully experimentally acquainted with.
the grace of God in truth—that is, in its truth, and with true knowledge [Alford].
7. As ye also learned—"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.
of—"from Epaphras."
dear—Greek, "beloved."
fellow servant—namely, of Christ. In Phm 23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Col 4:10, as to Meyer's conjecture).
who is for you, &c.—Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (Col 2:1-23). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.
8. your love—(Col 1:4); "to all the saints."
in the Spirit—the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Ro 8:9). Yet even they needed to be stirred up to greater love (Col 3:12-14). Love is the first and chief fruit of the Spirit (Ga 5:22).
9. we also—on our part.
heard it—(Col 1:4).
pray—Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them.
to desire—"to make request."
might be filled—rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, 17).
knowledge—Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6).
of his will—as to how ye ought to walk (Eph 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Eph 1:9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Col 2:18) [Estius]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Col 1:28; Col 2:2, 3; 3:10, 13; 4:5, 6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.
wisdom—often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, 23; compare Eph 1:8).
understanding—sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."
10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.
worthy of the Lord—(Eph 4:1).
unto—so as in every way to be well-pleasing to God.
pleasing—literally, "desire of pleasing."
being fruitful—Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (Col 1:6) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (Col 1:9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [Alford]. The third manifestation of their walk is (Col 1:11), "Being strengthened with all might," &c. The fourth is (Col 1:12), "Giving thanks unto the Father," &c.
11. Greek, "Being made mighty with (literally, 'in') all might."
according to his glorious power—rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Eph 1:19; 6:10; as its exuberant 'riches,' in Eph 3:16) of His glory." His power is inseparable from His glory (Ro 6:4).
unto all patience—so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.
long-suffering—towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [Chrysostom].
with joyfulness—joyful endurance (Ac 16:25; Ro 5:3, 11).
12. You "giving thanks unto the Father." See on Col 1:10; this clause is connected with "that ye may be filled" (Col 1:9), and "that ye may walk" (Col 1:10). The connection is not, "We do not cease to pray for you (Col 1:9) giving thanks."
unto the Father—of Jesus Christ, and so our Father by adoption (Ga 3:26; 4:4-6).
which hath made us meet—Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (Col 2:10). Compare Joh 17:17; Jude 1, "sanctified by God the Father"; 1Co 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.
to be partakers, &c.—Greek, "for the (or 'our') portion of the inheritance (Ac 20:32; 26:18; Eph 1:11) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (Col 1:13; compare 1Pe 2:9).
13. from—Greek, "out of the power," out of the sphere in which his power is exercised.
darkness—blindness, hatred, misery [Bengel].
translated—Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Eph 2:2; 6:12). But the term "kingdom" is rarely applied to his usurped rule (Mt 12:26); it is generally restricted to the kingdom of God.
his dear Son—rather as Greek, "the Son of His love": the Son on whom His love rests (Joh 17:26; Eph 1:6): contrasted with the "darkness" where all is hatred and hateful.
14. (Eph 1:7.)
redemption—rather as Greek, "our redemption."
through his blood—omitted in the oldest manuscripts; probably inserted from Eph 1:7.
sins—Translate as Greek, "our sins." The more general term: for which Eph 1:7, Greek, has, "our transgressions," the more special term.
15. They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15, 16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation.
image—exact likeness and perfect Representative. Adam was made "in the image of God" (Ge 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Ti 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Co 11:7 [Trench]. (Joh 1:18; 14:9; 2Co 4:4; 1Ti 3:16; Heb 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Joh 1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is."
first-born of every creature—(Heb 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Ps 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Col 1:16, 17) [Trench]. This expression is understood by Origen (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit Alford's translation, "the first-born of all creation."
16. For—Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him.
by him—rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [Alford]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [Neander]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Ge 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [Bengel].
all things—Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (1Ch 29:11; Ne 9:6; Re 10:6).
invisible—the world of spirits.
thrones, or dominions—lordships: the thrones are the greater of the two.
principalities, or powers—rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Eph 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Ps 68:17). The existence of various orders of angels is established by this passage.
all things—Greek, "the whole universe of things."
were—rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing.
by him—as the instrumental Agent (Joh 1:3).
for him—as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [Alford]. He is the final cause as well as the efficient cause. Lachmann's punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form—"All things by Him … and He is," and "By Him all things … and He is."
17. (Joh 8:58.) Translate as Greek, "And He Himself (the great He) is (implying divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" (Col 1:15).
by him—Greek, "IN Him" (as the conditional element of existence, Col 1:16) [Alford].
consist—"subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [Pearson]. Bengel less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Isa 41:4; Re 22:13). Compare as to God, Ro 11:36: similar language; therefore Christ must be God.
18. Revelation of Christ to the Church and the new creation, as the Originator of both.
he—emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, 18).
head of the body, the church—The Church is His body by virtue of His entering into communion corporeally with human nature [Neander], (Eph 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church.
who is—that is, in that He is the Beginning [Alford]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Col 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Col 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church.
the beginning—namely, of the new creation, as of the old (Pr 8:22; Joh 1:1; compare Re 1:8): the beginning of the Church of the first-born (Heb 12:23), as being Himself the "first-born from the dead" (Ac 26:23; 1Co 15:20, 23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Col 1:15); (2) As the first-born of His mother (Mt 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Ro 8:21, 22) (Mt 19:28; Ac 13:33; Re 1:5). Sonship and resurrection are similarly connected (Lu 20:36; Ro 1:4; 8:23; 1Jo 3:2). Christ by rising from the dead is the efficient cause (1Co 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Mic 2:13; Ro 6:5; Php 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.
that in all things—He resumes the "all things" (Col 1:20).
he might have the pre-eminence—Greek, "He Himself may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (Col 1:15). "Begotten before every creature, or "first-born of every creature" (Ps 89:27; Joh 3:13).
19. Greek, "(God) was well pleased," &c.
in him—that is, in the Son (Mt 3:17).
all fulness—rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9; Eph 3:19; compare Joh 1:16; 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Col 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Col 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Col 1:20) what He has done for the Church gives Him the right to preside over it.
should … dwell—as in a temple (Joh 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [Bengel]. Hence the "and" (Col 1:20) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.
20. The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2Co 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on Ro 5:10; 2Co 5:18). So the Septuagint, 1Sa 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mt 5:23, 24.
by him—"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.
things in earth … in heaven—Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jude 6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; 15:15; 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Lu 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Lu 2:14). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zec 3:8, 9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Re 12:10); hence he was in heaven till the ban on man was broken (compare Lu 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through Him," and "the blood of His cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Re 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [Auberlen].
21. The Colossians are included in this general reconciliation (compare Eph 2:1, 12).
sometime—"once."
alienated—from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare Ro 5:10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [Bengel].
in your mind—Greek, "in your understanding" or "thought" (Eph 2:3; 4:18).
by wicked works—rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).
yet now—Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on Col 1:20).
22. In the body of his flesh—the element in which His reconciling sufferings had place. Compare Col 1:24, "afflictions of Christ in my flesh" (1Pe 2:24). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood.
through death—rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, Heb 2:14). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Col 1:24; Eph 2:15).
to present you—(Eph 5:27). The end of His reconciling atonement by death.
holy—positively; and in relation to God.
unblamable … unreprovable—negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, 1Pe 1:19) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (Eph 1:4; 5:26, 27; Tit 2:14). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (1Co 1:30; 1Pe 1:2; Jude 1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.
in his sight—in God's sight, at Christ's appearing.
23. If—"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22).
grounded—Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Lu 6:48, 49).
settled—"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (1Pe 5:10). 1Co 15:58 has the same Greek.
not moved away—by the false teachers.
the hope of the gospel—(Eph 1:18).
which ye have heard … which was preached to every creature … whereof I … am … a minister—Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," Col 1:6; "all things … in earth," Col 1:20 (Mr 16:15): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (Mt 24:14). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."
whereof I Paul am—rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" (Col 1:7), is the same of which "I was made a minister" (Col 1:25; Eph 3:7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.
24. Who—The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (Col 1:23).
for you—"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings (Eph 3:1).
fill up that which is behind—literally, "the deficiencies"—all that are lacking of the afflictions of Christ (compare Note, see on 2Co 1:5). Christ is "afflicted in all His people's afflictions" (Isa 63:9). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [Vitringa]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost (Ps 56:8). All her members have thus a mutual interest in one another's sufferings (1Co 12:26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.
25. am—Greek, "I was made a minister": resuming Col 1:23, "whereof I Paul was made a minister."
dispensation—the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (Lu 12:42; 1Co 4:1, 2; 9:17; Eph 3:2).
which is given—Greek, "which was given."
for you—with a view to you, Gentiles (Col 1:27; Ro 15:16).
to fulfil—to bring it fully to all: the end of his stewardship: "fully preached" (Ro 15:19). "The fulness of Christ (Col 1:19), and of the times (Eph 1:10) required him so to do" [Bengel].
26. the mystery—(See on Eph 1:9, 10; Eph 3:5-9). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" (Col 1:27).
from ages—"from," according to Alford, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those "ages." The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (Col 2:18), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare Eph 3:10) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages … the generations."
made manifest to his saints—to His apostles and prophets primarily (Eph 3:5), and through them to all His saints.
27. would—rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.
what—How full and inexhaustible!
the riches of the glory of this mystery—He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare Col 2:3, "all the treasures" of wisdom; Eph 3:8, "the unsearchable riches of Christ"; Eph 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Col 3:4; Ro 5:2; 8:17, 18; Eph 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" (Eph 2:12). Now you have "Christ in you the hope of the glory" just mentioned. Alford translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you (Eph 3:17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, Col 3:3; Ga 2:20) the hope of glory" (your manifested life). The contrast (antithesis) between "Christ in you" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.
28. preach—rather as Greek, "announce" or "proclaim."
warning … teaching—"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching.
every … every man—without distinction of Jew or Gentile, great or small (Ro 10:12, 13).
in all wisdom—with all the wisdom in our method of teaching that we possess: so Alford. But Col 1:9; Col 3:16, favor Estius' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare 1Co 2:6, 7; 12:8; Eph 1:17).
present—(See on Col 1:22); at Christ's coming.
every man—Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value.
perfect in Christ—who is the element in living union with whom alone each believer can find perfection: perfectly instructed (Eph 4:13) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts.
29. Whereunto—namely, "to present every man perfect in Christ."
I also labour—rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.
striving—in "conflict" (Col 2:1) of spirit (compare Ro 8:26). The same Greek word is used of Epaphras (Col 4:12), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Lu 22:44): so "strive" (the same Greek word, "agonize"), Lu 13:24. So Jacob "wrestled" in prayer (Ge 32:24-29). Compare "contention," Greek, "agony," or "striving earnestness," 1Th 2:2.
according to his working—Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (Eph 3:20; Php 4:13).
mightily—literally, "in power."