Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,
Verse 1. - Paul, apostle of Christ Jesus through God's will, and Timothy the brother (Ephesians 1:1; 2 Corinthians 1:1). The apostle designates himself by his office, as always, except in the Macedonian Epistles and the letter of private friendship to Philemon. Timothy shares also in the greeting of the Epistle to Philemon, probably a leading member of the Colossian Church (comp. Colossians 4:9, 17 with Philemon 1:2, 10-12). During St. Paul's long residence at Ephesus Timothy was with him (Acts 19:22), and there, probably, Philemon had come under his influence (see Introduction, § 2), and made Timothy's acquaintance. There was, therefore, at least one link of acquaintance between "Timothy the brother" and "the saints in Colossae" (comp. Philippians 1:1; 2 Corinthians 1:1; 1 and 2 Thessalonians 1:1, where his name appears in the same way). The honourable prominence thus given to Timothy marked him out for future leadership in the Church (1 Timothy 1:3, 18; 2 Timothy 2:2; 2 Timothy 4:2, 5, 6).
We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,
Verses 3-8. - The opening thanksgiving is full and appropriate. Its content is determined by the state of this Church, and by the apostle's relation to it through Epaphras, and his own present position. Verse 3. - We give thanks to God, Father of our Lord Jesus Christ. We; Timothy and I (comp. 1 Thessalonians 1:2; 2 Thessalonians 1:3; 2 Corinthians 1:3, 4, etc.). The Revised Text omits "and" between" God" and "Father," following Lachmann, Westcott and Heft, and Lightfoot (who hesitates), on evidence numerically slight, but sufficient; especially as in every other instance of this combination the conjunction is present. "Father" is also without definite article in the better attested (Revised) reading. The words, "Father of our Lord Jesus Christ," bear, therefore, an explanatory, quasi-predicative force. St. Paul wishes his readers to understand that he gives thanks to God on their account distinctly under this aspect, regarded as "Father of Christ." He has just spoken of "our Father," and now adds, "Father of our Lord Jesus Christ," suggesting that it is in this relation that we know God as "our Father," the Author of grace and peace, the Object of Christian thanksgiving. So the sovereign and exclusive mediation of Christ, the ruling idea of the whole Epistle, is thrown into bold relief at the outset; and, in this light, the unique omissions of vers. 2 and 3 explain and justify each other. This fatherhood embraces the entire Person and offices of the Son as "our Lord Jesus Christ." Praying always for you (ver. 9; Colossians 2:1-3; Philippians 1:4; Romans 1:9). The apostle had known from the first of the existence of this Church; and had already been in communication with it (see Introduction, § 2). He had, therefore, a general prayerful interest in the Colossians (2 Corinthians 11:28), that has been quickened to joyful thanksgiving (Colossians 2:5; comp. 1 Thessalonians 3:6-10) by the arrival of Epaphras. "Always" and "for you" - either or both of the phrases - may be joined grammatically to "we give thanks" or to "praying:" the latter connection is preferable (see Alford or Ellicott); similarly in Philemon 1:4; in Ephesians 1:16 the turn of expression is different.
Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,
Verse 4. - Having heard of your faith in Christ Jesus, and of the love which ye have (ἤν ἔχετε, Revised Text) toward all the saints (Ephesians 1:15, B.V.; Philemon 1:5, R.V.; 1 Thessalonians 4:9, 10; 1 John 3:23 2John 4 3John 3, 4). "Having heard "more immediately from Epaphras (vers. 8, 9). Note the characteristic recurrence of this word: he had heard of their faith and love, as they had heard before the word of truth (ver. 5); from the day they had heard they had borne fruit (ver. 6), and he, in return,from the day he heard of it, had not ceased to pray for them (ver. 9); see note on ver. 8; and comp. 1 Thessalonians 1:5 and 1 Thessalonians 2:2 with 1 Thessalonians 3:6 (Greek). "In Christ Jesus" is attached to "faith" (as to "brethren" in ver. 2) so closely as to form with it a single idea; to be "in Christ Jesus" is of the very essence of this faith and brotherhood. "Faith in Christ," "believe in Christ," in our English Bible, commonly represent a different Greek preposition, εἰς (literally, into or unto Christ); only in the pastoral Epistles and in Ephesians 1:15 - not in Galatians 3:26 (see Lightfoot) or Romans 3:25 (see Meyer or Beet) - do we find, as here, πίστις ἐν Ξριστῷ. In Christ faith rests, finding its abiding ground and element of life. In the Epistles of this period the Christian state appears chiefly as "life in Christ;" rather than, as in the earlier letters, as "salvation through Christ" (comp. e.g. Romans 5. and Colossians 2:9-15). The "love" of the Colossians evokes thanksgiving, as that which they have "toward all the saints;" for as the Church extended Christian love needed to be more catholic (ver. 6; Colossians 3:11), and Colossian error in particular tended to exclusiveness and caste feeling (see note on ver. 28). The iteration of "all" in this Epistle is remarkable.
For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
Verse 5. - (We give thanks) because of the hope which is laid up for you in the heavens (Colossians 3:4; Ephesians 1:12-14; Philippians 3:20, 21; Romans 8:18-25; 1 Corinthians 15:50-58; 2 Corinthians 5:1-5; 1 Thessalonians 4:13-17; 1 Peter 1:3-5; Matthew 6:20; Matthew 19:21; Luke 12:33; John 14:2, 3). "Hope" is objective - matter of hope, as in Galatians 5:5; Titus 2:13; Hebrews 6:18. St. Paul speaks most of heaven and heavenly things in the letters of this period. Ver. 4 gives the nearest grammatical connection for this clause; and many recent commentators, following Greek interpreters, accordingly find here that which "evokes and conditions" the Colossians' "love" (Meyer, Ellicott) or "faith and love" (De Wette, Lightfoot). But this construction we reject. For it makes the heavenly reward the reason of the Colossians' present (faith and) love, reversing the true and Pauline order of thought (Romans 5:1-5; Romans 8:28-39; Romans 15:13; Ephesians 1:13; comp. 1 John 4:17, 18); while, on the other hand, the heavenly hope is the last and highest ground of the apostle's thanksgivings and encouragements, and the forfeiture or impairing of it the chief matter of his fears and warnings throughout the Epistles of this group (Colossians 1:12, 22, 23, 27, 28; Colossians 2:18; Colossians 3:4, 24; Ephesians 1:13, 14; Ephesians 2:12; Galatians 1:6-9; Galatians 4:4; Philippians 1:6; Philippians 2:16; Philippians 3:11-21: comp. 1 Peter 1:3, 4). It is better, therefore, with Bengel, Hofmann, Klopper, Conybeare, Eadie, and others, from Athanasius downwards, to refer ver. 5 as well as ver. 4 to the principal verb, "we give thanks" (ver. 3). What the apostle hears of "the faith and love" of the Colossian brethren moves him to give thanks for "the hope which is in store for them in heaven." Of that hope this faith and love are to him a pledge and an earnest, even as the "seal of the Spirit" (Ephesians 1:14) and the "peace of Christ in their hearts" (Colossians 3:15; see note) are to themselves. Similarly, in Philippians 1:27, 28 and 2 Thessalonians 1:4, 5, from the present faith and patience of the saints the certainty of their future blessedness is argued. By singling out this hope as chief matter of thanksgiving here, the apostle enhances its certainty and its value in his readers' eyes. (On this verse, see the Expositor, first series, vol. 10. pp. 74-80.) From the general occasion and ground of his thanksgiving in the Christian state and prospects of his readers, St. Paul proceeds to dwell on certain special circumstances which enhanced his gratitude to God (vers. 56-8). Which (hope) ye heard of before, in the word of the truth of the gospel; or, good tidings (vers. 7, 23; Colossians 2:7; Ephesians 1:13; Ephesians 4:15, 21; Galatians 1:6-9; Galatians 3:1-4; Galatians 4:9; Galatians 5:7; 1 Thessalonians 1:5; 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Thessalonians 2:13-15; 1 Peter 5:12). There is a veiled polemic reference in "the word of the truth of the gospel" (comp. ver. 7 and parallels from Galatians). The word "before" (aforetime) "contrasts their earlier with their later lessons, the true gospel of Epaphras with the false gospel of recent teachers" (Lightfoot). Others interpret, less suitably: heard already (before my writing), or heard beforehand (before the fulfilment of the hope). It is in St. Paul's manner to refer his readers at the outset to their conversion and first Christian experiences (see parallel passages). Their hope was directly at stake in the controversy with Colossian error. Here we meet the first of those cumulative combinations of nouns, so marked a feature of the style of Colossians and Ephesians, which are made a reproach against these Epistles by some critics; but each is appropriate in its place.
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:
Verse 6. - That is come unto you, even as also (it is) in all the world, bearing fruit and increasing, as in you also (Romans 1:8; 1 Thessalonians 1:8; 2 Corinthians 2:14; Acts if. 47; 5:14; 6:7; 9:31; 11:21; 12:24; 19:20). The words, "and increasing," are added to the text on the testimony, all but unanimous, of the older witnesses. Their propriety is manifest; for the success of the gospel at Colossae was a gratifying evidence, both of its inherent fruitfulness, and of its rapid progress in the Gentile world. Stationary at Rome (see Introduction, § 3), and with his messengers coming and going, and news reaching him from time to time of the advance of the Christian cause, the strong expression, "in all the world," is natural to St. Paul. From Rome "all the world" is surveyed, just as what takes place at Rome seems to resound "in all the world" (Romans 1:8). Bearing fruit (verb in middle voice, implying inherent energy) precedes growing - the first "describing the inner working," the second" the outward extension of the gospel" (Lightfoot). For "bearing fruit," comp. Ephesians 5:9; Galatians 5:22; Philippians 1:11; John 15:8, 16: and for "growing," 2 Thessalonians 3:1; Matthew 13:31-33; and parallel passages; see also ver. 11. In the last clause the expression "doubles back upon itself" in a fashion characteristic of St. Paul, whose sentences grow and change their form like living things while he indites them (comp. Colossians 3:13; 1 Thessalonians 1:5-8; 1 Thessalonians 4:1, R.V.): the coming of the gospel to Colossae suggests the thought of its advent in the world, and this gives place to the fuller idea of its fruitfulness and expansion, which in turn is evidenced by its effect at Colossae. Since the day that ye heard (it), and knew well the grace of God in truth (ver. 5; Colossians 2:6, 7; Ephesians 1:13; Ephesians 4:21; 1 Thessalonians 2:1, 2, 13; 1 Corinthians 2:1-5; 1 Corinthians 15:1-11; 2 Corinthians 1:19; Galatians 1:6, 11; Galatians 3:1-3; 2 Timothy 3:14). For their progress had been continuous (comp. Philippians 1:5). Meyer and Ellicott, with the A.V., better maintain the connection of thought in understanding "the gospel" as object of "heard." The verb ἐπέγνωτε, knew well, with ἐπίγνωσις (ver. 9, etc.), belongs specially to the vocabulary of this group of Epistles. Knowledge, in 1 Corinthians, is denoted by the simple gnosis. But this word became at an early time the watchword of the heretical Gnostics (" men of knowledge:" comp. 1 Timothy 6:20); and the false teachers of Colossae pretended to an intellectual superiority, asserted, we may imagine, in much the same way (comp. Colossians 2:2-4, 8, 23). The apostle now prefers the more precise and distinctive epignosis (επίγινώσκω), meaning" accurate" or" advanced knowledge" (see Lightfoot here, and on ver. 9). "To hear the gospel" is "to know well the grace of God" (Acts 20:24; Romans 3:21-26; 2 Corinthians 5:20 - 6:1; John 1:17); the full knowledge of which "in truth" (ver. 5; Ephesians 4:14, 15, 20-24) would preserve the Colossians from knowledge falsely so called.
As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
Verse 7. - As ye learned from Epaphras, our beloved fellow servant; literally, bondman (Ephesians 4:20; 2 Timothy 3:14). Only in Colossians 4:7 does the epithet "fellow-bondman" appear again in St. Paul (the Revisers in these two places omit their marginal "bondservant"). The dominant thought of Christ Jesus "the Lord" (Colossians 2:6; Colossians 3:22-4:1) possibly dictates this expression. That the Colossians had received the gospel in this way from Epaphras, a disciple of St. Paul, was a striking proof of its fruitfulness, and a further cause for thanksgiving on his own part. Who is a faithful minister of Christ on our (or, your) behalf (Colossians 4:12, 13; 2 Corinthians 8:22; Philippians 2:22). He puts his seal upon the ministry of Epaphras, and vindicates it against all questioning at home. Textual evidence for "on our" or "your behalf" is pretty evenly balanced: most older Greek copies read the first person, while the ancient versions generally adopted the second; and the critical editors are similarly divided. The Revisers, with Tregelles, Alford, Lightfoot, Westcott and Hort, prefer "our," which gives a finer and more fitting sense. It was as St. Paul's representative that Epaphras had ministered in Colossae, and to him he now reported his success; and this justified the apostle in claiming the Colossians as his own charge, and in writing to them in the terms of this letter (Colossians 2:1, 2, 5-7: comp. Romans 15:20; 2 Corinthians 10:13-16). "Minister" (διάκονος, deacon, in its official sense found in St. Paul first in Philippians 1:1, then in 1 Timothy) is to be distinguished from the "servant" (δοῦλος, slave) of the last clause, and from "assistant" (ὑπηρέτης: 1 Corinthians 4:1; Acts 13:5; Acts 26:16), and "attendant" (θεράπων: Hebrews 3:5); see Trench's 'Synonyms of the New Testament.' It is a favourite word of St. Paul's, and points to the service rendered, while other terms indicate the status of the servant.
Who also declared unto us your love in the Spirit.
Verse 8. - Who also showed us your love in (the) Spirit (2 Corinthians 7:7; 2 Corinthians 8:7; 1 Thessalonians 3:6; Philippians 4:10); i.e. your love to us. Timothy and myself, especially if we read "in our behalf" in ver. 7: so, many interprefers, from Chrysostom to Klopper. Epaphras had conveyed the blessings of the gospel from St. Paul to the Colossians, and they now send back the grateful assurance of their love by the same channel (comp, note on "having heard," ver. 4, and parallel passages). This was a choice fruit of the gospel in them (comp. Philippians 4:10, 15-18), and such a reference to it gives a kindly conclusion to the thanksgiving. Ellicott and others understand here brotherly love in general - a somewhat pointless repetition of ver. 4. Meyer, reading "on your behalf" in ver. 7. more suitably suggests the Colossians' love to Epaphras in return for his services to them. The Spirit is the ruling element of the Colossians' love (Galatians 5:22) Love-in-the-Sprat forms a single compound phrase, like "faith-in-Christ-Jesus" (ver. 4). The one Spirit dwells alike in all the members of Christ's body, however sundered by place or circumstance (Ephesians 4:1-4), and makes them one in love to each other as to him (John 13:34, 35; 1 John 3:23, 24). "Spirit" occurs besides in this Epistle only in Colossians 2:5 (but see "spiritual," ver. 9), and some find in Colossians 2:1, 5 the explanation of this phrase (sc. "a love formed in absence, without personal intercourse:" but this is forced, and doubtful in point of grammar). Verses 9-14. - The opening prayer rises out of the foregoing thanksgiving, and leads up to the chief doctrinal statement of the Epistle (vers. 15-20: compare, for the connection, Ephesians 1:15-23; Romans 1:8-17). The burden of this prayer, as in other letters of this period, is the Church's need of knowledge (comp. Ephesians 1:17, 18; Philippians 1:9, 10). Here this desire has its fullest expression, as the necessity of the Colossians in this. respect was the more urgent and their situation, therefore, the more fully representative of the stage in the history of the Pauline Churches now commencing. He asks for his readers
(1) a fuller knowledge of the Divine will (ver. 9); to result in
(2) greater pleasingness to God (ver. 10 a), due
(3) to increased moral fruitfulness and spiritual growth (ver. 10 b), to
(4) patience under suffering (ver. 11), and to
(5) thankfulness for the blessings of redemption (vers. 12-14).
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;
Verse 9. - For this cause we also (Ephesians 1:15-17; 1 Thessalonians 3:6-13). Timothy and I, in return for your love to us (ver. 8) and in response to this good news about you (vers. 4-6). From the day that we heard (it); an echo of "from the day that ye heard it" (ver. 6). Do not cease praying for you, and making request. The former is a general expression (ver. 3), the latter points to some special matter of petition to follow. This second verb St. Paul only uses elsewhere of prayer to God in Ephesians 3:13, 20 (see Trench's 'Synonyms' on αἱτέω, αἵτημα). That ye may be filled with (or, made complete in) the knowledge of his will (Colossians 2:10; Colossians 4:12; Ephesians 3:18, 19; Romans 12:2; Hebrews 13:21). On "knowledge" (ἐπίγνωσις), see note. to ver. 6, and Lightfoot's note here. "With the knowledge" represents the Greek accusative of specification (as in Philippians 1:11, where see Ellicott); and the verb πληρωθῆτε (comp. note on pleroma, ver. 19), as in Colossians 2:10 and Colossians 1:25, denotes "fulfilled" or "made complete," rather than "made full" - "made complete as to the full knowledge," etc. "His will" ("God's will," ver. 1; Colossians 4:12) need not be limited to the original purpose of salvation (Ephesians 1:9), or to his moral requirements respecting Christian believers (ver. 10; so Meyer), but includes "the whole counsel of God" (Acts 20:27) made known to us in Christ (vers. 26, 27). In all spiritual wisdom and understanding (Colossians 2:2; Ephesians 5:17; Philippians 1:9; 1 Corinthians 14:20). Wisdom, in its highest sense, is the sum of personal excellence as belonging to the mind; it implies a vital knowledge of Divine truth, forming the sentiments and determining the will as it possesses the reason, Hence the word occurs in a great variety of connections: Wisdom and knowledge (Colossians 2:3), "and prudence" (Ephesians 1:8), etc. For this Church the apostle asks specially the gift of understanding or comprehension, (comp. Colossians 2:2; only in Ephesians 3:4 and 2 Timothy 2:7 besides, in St. Paul; 1 Corinthians 1:19 from LXX), the power of putting things together (σύν(εσις), of discerning the relations of different truths, the logical bearing and consequences of one's principles. For the errors invading Colossae were of a Gnostic type, mystic at once and rationalistic; against which a clear and well-informed understanding was the best protection (comp. notes on "truth," in vers. 5, 6; also Colossians 2:4, 8, 18, 23; Ephesians 4:13, 14). This "wisdom and understanding" are "spiritual," as inspired by the Divine Spirit (comp. the use of "spirit," "spiritual," in 1 Corinthians 12:1-11; Galatians 6:1 and Gal 5:16, 25; Ephesians 1:17; Ephesians 3:16-19), and opposed to all "wisdom of the flesh," the unrenewed nature of man (Colossians 2:18; 1 Corinthians 2:4-6, 13-15; James 3:15).
That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
Verse 10. - To walk worthily of the Lord unto all pleasing (Ephesians 4:1; Philippians 1:27; 1 Thessalonians 2:12; 1 Thessalonians 4:1; 2 Thessalonians 1:5, 11; 1 John 2:6; Revelation 3:4; Hebrews 13:21); so as to please him in every way. "The end of all knowledge, the apostle would say, is conduct" (Lightfoot). Spiritual enlightenment (ver. 9) enables the Christian to walk (a Hebraism adopted also into biblical English) in a way "worthy of the Lord" (Christ, Colossians 2:6; Colossians 3:24; Acts 20:19, etc.), becoming those who have such a Lord and who profess to be his servants. And to be "worthy of Christ" is to "please God" (Romans 8:29; Ephesians 1:4, 5, 11; 1 Corinthians 1:9). This is the ideal and the aim of the religious life throughout the Bible (comp. 1 Samuel 13:14; Micah 6:6-8; Hebrews 11:5, 6; John 8:29; Romans 8:8). The characteristics of this walk are set forth by three coordinate participial phrases (vers. 10b-12), standing in the half independent nominative case instead of the more regular accusative (as agreeing with the understood object of the infinitive περιπατῆσαι: see Winer's ' N. T. Grammar,' p. 716: compare, for the idiom, Colossians 3:16, also Colossians 2:2). In every good work bearing fruit (Ephesians 4:28; Galatians 6:9, 10; 1 Thessalonians 5:15; 2 Thessalonians 2:17; 1 Timothy 5:10; Titus 3:8; Hebrews 13:16; Acts 9:36). "Good work" is that which is beneficial, practically good (see parallel passages). "In every good work" might grammatically qualify the foregoing" pleasing ' (so R.V. margin and many older interpreters), but appears to be parallel in position and sense with "in all power" (ver. 11). On"bearing fruit" (active in voice where the subject is personal: comp. ἐνεργέω in Colossians 1:29 and in Philippians 2:13), see note to ver. 6. While doing good to his fellow-men, the Christian is growing by (or, in) the knowledge of God (Colossians 2:19; Ephesians 4:13-16; 2 Peter 3:18; 1 Corinthians 3:1, 2; 1 Corinthians 14:20; 1 Corinthians 16:13; Hebrews 5:12-14). His own nature becomes larger, stronger, more complete. Here it is individual (internal) growth, in ver. 6 collective (external) growth (of the gospel, the Church) that is implied; the two are combined in Ephesians 4:13-16. The dative τῇ ἐπιγνώσει (so best copies and Revised Text: the Received, unto the knowledge, is a repetition of ver. 9) is "dative of instrument" (Alford, Lightfoot) rather than "of respect" (in the knowledge; so R.V.).
Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
Verse 11. - In all power being empowered, according to the might of his glory, unto all patience and long suffering with joyfulness (vers. 24, 29; Ephesians 1:19; Ephesians 3:16; Ephesians 6:10; 1 Corinthians 16:13; 2 Timothy 1:7, 8; 2 Timothy 2:1, 3, 9, 10; 1 Peter 5:10). The same word is repeated as noun and verb (δύναμις, δυναμόω, power, empower) with a strong Hebraistic sort of emphasis (otherwise in Ephesians 3:16). In all (every kind of) power gives the mode, according to the might of his glory the measure, and unto all patience, etc., the end of this Divine strengthening. "Might" (κράτος), in distinction from power (δύναμις) and other synonyms (comp. ver. 29; Ephesians 1:19; Ephesians 6:10), implies "mastery," "sovereign sway," and, except in Hebrews 2:14 ("might of death"), is used in the New Testament only of the power of God. "Glory," as in Philippians 3:21, bears a substantive meaning of its own, and is not a mere attributive of "might." It is the splendour of God's revelations of himself, in which his might is So conspicuous. Gazing on this glory, especially as seen in Christ (2 Corinthians 4:6) and the gospel (1 Timothy 1:11, R.V.), the Christian discerns the might of him from whom it streams forth, and understands how that might is engaged in his behalf (Ephesians 1:19, 20; comp. Isaiah 40:28, 29; Isaiah 42:5, 6); and this thought fills him with invincible courage and endurance. Patience is steadfastness and stout heartedness under ill fortune (not a mere resigned patience); long suffering is gentleness of temper and magnanimity under ill treatment (comp. Colossians 3:12; and see Lightfoot, in loc., and Trench's 'Synonyms'). Christ, in his earthly life, was the supreme example of patience (2 Thessalonians 3:5, R.V.; 1 Peter 2:21-23; Hebrews 12:3, 4), which is "wrought by tribulation" (Romans 5:4): long-suffering finds its pattern in God's dealing with "the unthankful and evil" (Romans 2:4; 1 Timothy 1:16; 1 Peter 3:20; 2 Peter 3:15). "With joyfulness" belongs to this clause (Theodoret, Calvin, Bengel, Alford, Lightfoot) rather than the next, and lends a more vivid force to the foregoing words, while comparatively needless if prefixed to those that follow (so, however, Chrysostom, Erasmus, Meyer, Ellicott - "with joy giving thanks," etc.). This paradox is genuinely Pauline, and arises from personal experience (comp. ver. 24; Philippians 1:29; Romans 5:3; 1 Thessalonians 1:6; 2 Corinthians 1:4-8; 2 Corinthians 6:10; 2 Corinthians 12:9, 10).
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Verse 12. - Giving thanks to the Father, who made us (or, you) meet for our (or, your) share in the lot (or, portion) of the saints in the light (vers. 3-5; Acts 20:32; Acts 26:18; Titus 3:7; Ephesians 1:5, 11-14; Galatians 3:29; Romans 8:15-17). The reading "us" is very doubtful. Westcott and Hort, with Tischendorf, prefer "you," as in the two oldest manuscripts: for the transition from first to second person, comp. Colossians 2:13, 14 (vers. 9-12). In the same strain the apostle gave thanks on their account (ver. 5). Thanksgiving" is prominent in this letter (Colossians 2:7; Colossians 3:15, 17; Colossians 4:2), as "joy" in Philippians. The title "the Father" frequently stands alone in St. John's Gospel, coming from the lips of the Son, but St. Paul employs it thus only here and in Ephesians 3:14, R.V.; Romans 8:15; Galatians 4:6 (comp. 1 John 3:1); see note on ver. 2. Those "give thanks to the Father" who gratefully acknowledge him in "the spirit of adoption" as their Father through Christ (Romans 8:15; Galatians 4:1-7; Ephesians 1:5). And the Father makes us meet for the inheritance when he enables us to call him "Father" - "If children, then heirs." "To make meet" (ἱκανόω, the verb found besides only in 2 Corinthians 3:5, 6 in the New Testament, "to make sufficient," R.V.) is "to make competent," "to qualify" for sonic position or work. This meetness, already conferred on the Colossians, consists in their forgiveness (ver. 14) and adoption (Ephesians 1:5-7), which qualify and entitle them to receive the blessings of Christ's kingdom (ver. 13; Romans 5:1, 2; Galatians 3:26-29; Ephesians 2:5, 6; Titus 3:7), and which anticipate and form the basis of that worthiness of character and fitness of condition in which they are finally to be presented "perfect in Christ" (vers. 10, 22, 28; 1 Thessalonians 5:23, 24); "not qui dignos fecit (Vulgate), but qui idoneos fecit" (Ellicott). "Called and (made us meet)" is one of the few characteristic readings of the great Vatican Manuscript, which Westcott and Herr reject (see their 'Introduction,' § 320, and Lightfoot's 'Detached Notes,' p. 251). "The lot of the saints" is that entire wealth of blessedness laid up for the people of God (Ephesians 1:3; Ephesians 2:12; Ephesians 3:6; Ephesians 4:4-7), in which each has his due share or part (Meyer, Ellicott, Lightfoot, less suitably: "parcel of (consisting in) the lot"); comp. ver. 28; Ephesians 4:7. Κλῆρος ("lot," Acts 8:21; Acts 26:18), scarcely distinguishable from the more usual κληρονομία ("inheritance," Colossians 3:24; Ephesians 1:14, etc.; Acts 20:32; Hebrews 9:15; 1 Peter 1:4), is used in the Old Testament (LXX) of the sacred land as "divided by lot," and as "the lot" assigned to Israel (Numbers 34:13; Deuteronomy 4:21, etc.), also of Jehovah himself as "the lot" of the landless Levites (Deuteronomy 10:9), and of Israel in turn as "the lot" of Jehovah (Deuteronomy 4:20). It is the divinely allocated possession of the people of God in his kingdom. It belongs to them as "saints" (ver. 2; Ephesians 2:19; Acts 20:32; Acts 26:18; Psalm 15; Numbers 35:34; Jeremiah 2:7); and it lies "in the light," in "the kingdom of the Son of God's love" (ver. 13) that is filled with the light of the knowledge of God proceeding from Christ (2 Corinthians 4:1-6; John 1:4; John 8:12), light here manifest "in part" and in conflict with Satanic darkness (ver. 13; Ephesians 5:8-14; Ephesians 6:11, 12; 1 Thessalonians 5:4-8; Romans 13:11-13; John 1:5), hereafter the full possession of God's saints (Colossians 3:4; 1 Corinthians 13:12; Romans 13:12; John 12:36; Revelation 21:23-25; Isaiah 60:19, 20). Vers. 13 and 14 proceed to show how this qualification has been gained.
In whom we have redemption through his blood, even the forgiveness of sins:
Verse 14. - In whom we have (or, had) our redemption, the forgiveness of our sins (Ephesians 1:7; Galatians 3:10-13; Romans 3:19-26; 2 Corinthians 5:18-21; 1 Peter 3:18, 19). Ephesians 1:7 suggested to some later copyists the interpolation "through his blood," words highly suitable in the Ephesian doxology. This verse is the complement of the last: there salvation appears as a rescue by sovereign power, here as a release by legal ransom (ἀπο λύτρωσις). The ransom price Christ had declared beforehand (Matthew 20:28; Matthew 26:28; comp. Romans 3:24-26; Galatians 2:20; 1 Timothy 2:6; Hebrews 9:12-14; 1 Peter 1:18; Revelation 1:5, R.V.; Revelation 5:9). "We have redemption" ("had it," according to a few ancient witnesses) in present experience in "the forgiveness of our sins "(vers. 21, 22; Colossians 2:13, 14; Colossians 3:13; 2 Corinthians 5:21; Romans 4:25; Romans 5:1; Romans 8:1; Titus 2:14; Hebrews 9:14; Hebrews 10:1-18; 1 Peter 2:24; 1 John 1:7-2:2; 1 John 4:10). Romans 3:24 gives its objective ground. The "redemption of the body" (also bought by the same price, 1 Corinthians 6:20) will make the work complete (Ephesians 1:13, 14; Romans 8:19-23; 1 Corinthians 1:30). Lightfoot suggests that the apostle intends to contradict the doctrine of redemption taught by the Gnostics, who made it consist in initiation into their "mysteries" (see note on ver. 27); and supposes that this notion may already have existed at Colossae in some incipient form. But such an abuse of the term seems to imply a well established and familiar Christian use. Philo, who speaks the language of the Jewish philosophic mysticism of the first century, has no such usage. In firm, clear lines the apostle has retraced, in vers. 12-14 (comp. vers. 20-23; Colossians 2:11-14), the teaching of his earlier Epistles on the doctrines of salvation. Here he assumes, in brief and comprehensive terms, what in writing to the Galatians and Romans he had formerly been at so much pains to prove.
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:
Verse 16.
(b) For in Him were created all things,
(c) In the heavens and on the earth, the things visible and the things invisible - whether thrones, whether lordships, whether principalities, whether dominions -
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.
Verse 18. - The words, And he is the Head of the body, the Church (Colossians 2:10, 19; Ephesians 1:22, 23; Ephesians 3:8-10; Ephesians 4:15, 16; Hebrews 1:3; John 15:1-6), identify the mediatorial Lord of creation (vers. 15-17) with the redeeming Head of the Church, and claim the prerogatives belonging to him in the former capacity as the basis of his position and offices in the latter (comp. Ephesians 1:22). The Pauline doctrine of the Church as the body of Christ is developed in Colossians and Ephesians, especially in the later Epistle, where it receives its fruitful application. Here the doctrine of the Person of Christ and the doctrine of the Church find their meeting-point as mutually implying each other, and together opposed to the double effect of early Gnosticism, which tended first to lower the dignity of Christ, and then to impair the unity of his Church (see Colossians 2:19, note). In 1 Corinthians 12:12-27 and Romans 12:4, 5 the figure of the body and members is merely a passing illustration of the mutual relation of believers in the Church; now the body of Christ becomes the formal title of the Church, expressing the fundamental and fixed conception of its nature as related to him, who is the centre of its unity, the source of all vital energy and directing control within it (comp. the vine and branches, John 15.). In vers. 16, 17 the writer passed from the thought of the origin to that of the constitution of the cosmos; now he proceeds in the reverse order. (He is the head) who is (the) Beginning (Revelation 3:14; Revelation 21:6; Revelation 22:13; Acts 3:15; Acts 5:31; Hebrews 2:10; Hebrews 12:2). Αρχή is without article, used as a proper noun. It is arbitrary to identify it with ἀπαρχὴ ("firstfruits") of 1 Corinthians 15:20, 23; Romans 11:16. As explained by the following words, it denotes, as in philosophical Greek, a first principle, originating cause, fens et origo (see Lightfoot's note and references). To borrow "of the dead" from the following parallel clause weakens the force of both. His body, the Church, begins in him, dating and deriving from him its "all in all" (Colossians 3:11, 4; 1 John 5:12; Revelation 21:5; 2 Corinthians 5:17). This is quite consistent with the "all things are of God" of 2 Corinthians 5:18; for the apostle is thinking here of the relative, historical beginning of "the kingdom of the Son" (ver. 13), there of the absolute beginning of the Divine work of redemption (comp. 1 Corinthians 1:30; 1 Corinthians 3:23; and note on "unto him," ver. 16). St. John, writing to the neighbouring Laodicea, echoes, apparently, this language of our apostle (Revelation 3:14) As Firstborn out of the dead (Colossians 2:12, 13; Colossians 3:1; Ephesians 1:19, 20; Romans 1:4; Romans 6:1-14; 1 Corinthians 15:13-18; 2 Corinthians 13:4; Acts 13:30-39; 1 Peter 1:3, 21; Revelation 1:5, 18; Revelation 2:8; John 11:25), this Beginning actually begins; Christ becomes the source, of a new humanity, a new creation (2 Corinthians 4:14 and Romans 8:21). The apostle derives the whole life and power of Christianity, whether as seen in Christ or proved by his people, from his resurrection (see parallels). The name Firstborn brings over with it into this verse the glory which surrounds it in ver. 15. The Divine Firstborn, who is before and over all things, wins his title a second time for his earthly brethren's sake (Hebrews 2:10-15). As he appears "out of the dead," born anew from the dark womb of the grave, the nether abyss (Romans 10:7; Ephesians 4:9; Philippians 2:8), the Father declares to him, "Thou art my Son, this day have I begotten thee" (Acts 13:33; Hebrews 1:5); the Church exclaims," My Lord and my God" (John 20:28); "all authority in heaven and on earth" becomes his (Matthew 28:18; John 17:2); he is made "Firstborn over many brethren," who call him Lord (Romans 8:29; Romans 14:9; Revelation 5:12); and proceeds to "subdue all things unto himself" (Philippians 2:9, 10; Philippians 3:21; 1 Corinthians 15:25; Hebrews 10:13; Revelation 19:11-16). "Firstborn out of the dead" in the source of his new birthright of lordship in the Church, he is" Firstborn of the dead" (Revelation 1:5, R.V.: comp. ver. 15) in his abiding relation to dying humanity. And he won this title so as to carry out an antecedent purpose in his mind (comp. Romans 14:9; "In the mind of the father," say Meyer and others - a thought true in itself, but interpolated here), viz. that he might become in all things pre-eminent (ver. 13; Colossians 2:6; Ephesians 5:5; 1 Corinthians 15:25; Luke 19:12-27; Luke 22:29, 30; John 18:36; Revelation 1:5; Revelation 3:21; Revelation 19:16; Psalm 2:7, 8). The purpose of creation as "unto Christ" (ver. 17) had been frustrated, so far as related to man, by the entrance of sin and death, and his rightful pre-eminence denied him (John 1:10). He must, therefore, recover it, must become pre-eminent; and this he does by his death and resurrection (John 12:31, 32; Hebrews 2:14, 15; Hebrews 12:2; Philippians 2:6-11; Isaiah 53:12). "To this end Jesus died and lived again" (Romans 14:9: comp. 2 Corinthians 5:15; Revelation 1:18).
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.
Verse 20.
(d) And through Him to reconcile all things unto Him, having made peace through the blood of his cross, - through Him,
(c) Whether the things on the earth, or the things in the heavens.
I.
(a) In virtue of his relation to God, Christ is at once
(b) ground of creation,
(c) both in heaven and on earth, and at the same time
(d) its means and its end; he is, therefore,
(e) supreme over the universe, preconditioning its existence, constituting its unity.
II. In a similar sense he is
(e) Head of the Church,
(a) in virtue of his new relation to man, which makes him
And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
Verse 21. - And you, at one time being (men) alienated, and enemies in your thought, (engaged) in your wicked works, yet now did he reconcile; or, were ye reconciled [so Meyer, Lightfoot, Westcott and Hort, and R.V. margin, following Codex B] (Colossians 2:11; Colossians 3:7; Ephesians 2:1-3, 11, 12; Ephesians 4:18; Ephesians 5:5-8; 1 Corinthians 6:4; Romans 6:21; 1 Peter 1:11; 1 Peter 4:3). The combination of ὄντες ("being") with perfect passive participle ("having been alienated") implies a fixed condition, that has become as a part of one's nature (so in Ephesians 4:18, Revised Text). As the opposite of "reconciled," "alienated" is strictly passive, and denotes, not a subjective feeling on the part of the sinner, but an objective determination on the part of God, an exclusion from the Divine favour, from "the kingdom of the Son" and "the lot of the saints" (vers. 12, 13; Ephesians 5:9; Ephesians 2:3, 11-13; Ephesians 4:18; Romans 1:18: comp. usage of LXX in Psalm 68:9; 1 Esdr. 9:4; Sir. 11:34). "Enemies in your thought" sets forth the disposition of the sinner towards God (Romans 8:7; Philippians 3:18: so Alford,Ellicott, Lightfoot). Meyer maintains the passive sense of "enemies," as found in Romans 5:10; Romans 11:28; Galatians 4:16. On the latter view, σῇ διανοίᾳ is instrumental dative, "by," "in virtue of your state of mind;" on the former, it is dative of reference or definition. Διανοία (here only and Ephesians 2:3 and Ephesians 4:18 in St. Paul) has possibly a polemical reference. It denotes in Greek philosophy, the faculty of thought, as opposed to the bodily powers. In Philo's teaching it signifies the higher part of human nature, akin to God, and opposed to evil which belongs to the senses: "Thought (διανοία) is the best thing in us" ('On Fugitives,' § 26); "Every man in regard to his intellect (διανοία) is united to the Divine Word, being an impression or fragment or ray of that blessed nature; but in respect of his body he belongs to the entire world" ('On the Creation of the World,' § 51). But here sin is associated With the intellect in man, and redemption with "the body of Christ's flesh" (ver. 22): comp. notes on "reason," Colossians 2:18, and "body," Colossians 2:23; also Ephesians 4:18, where the reason is vain, the intellect darkened. "Wicked [emphasized by its position in the Greek, denoting active evil; see Trench's 'Synonyms,' on πονηρός] works" is a phrase common in St. John, only used here by St. Paul (comp. Colossians 3:7; Ephesians 2:1-3; Romans 6:19, 20; Galatians 5:19; Hebrews 9:14). These works are the practices of life in which the sinner is abidingly excluded from "the kingdom of Christ and God" (Ephesians 5:5), and manifests the radical antipathy of his mind toward God. "Yet [or, 'but'] now:" comp. ver. 26; Colossians 3:8; Ephesians 2:13; Romans 3:21, etc. - a lively form of transition characteristic of St. Paul, primarily temporal, then also logical in sense. "Were ye reconciled" breaks through the grammatical structure of the sentence, as in vers. 26, 27 (see Lightfoot, and Winer's 'N. T. Grammar,' p. 717). If "did he reconcile" (or, "hath he reconciled") be the correct reading, "Christ" is still subject of the verb, as in vers. 19-22, and consistently with Ephesians 2:15, 16. (On "reconcile," see ver. 20.)
In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
Verse 22. - In the body of his flesh (ver. 20; Colossians 2:11; Romans 8:3; Romans 7:4; 1 Timothy 3:10; 1 Peter 2:24; 1 Peter 3:18; 1 Peter 4:1; Hebrews 2:14, 15; Hebrews 10:20; 1 John 4:2; 2 John 1:7; Luke 24:39). With a significant emphasis, the material body of Christ is made the instrument of that reconciliation in the carrying out of which "his whole fulness" is engaged (vers. 19, 20); see note on "thought," ver. 21, and on "body," Colossians 2:23. The necessity of the double expression was shown by the fact that the Gnostic Marcion erased "of his flesh" from the text of this Epistle, and interpreted "the body" as "the Church;" Bengel and others suppose "of his flesh "to be added to prevent this mistake (see Tertullian, 'Against Marcion,' 5:19). This phrase was the crux of Docetism, whose principles were indeed implicitly contained in the Alexandrine-Jewish philosophy with its contempt for matter and the physical life, which was now first beginning to leaven the Church. Body is antithetical to soul: flesh to spirit. The former is individual and concrete, the actual physical organism; the latter denotes the material of which it consists, the bodily nature in its essence and characteristics (comp. note on ver. 11; and see Cremer's 'Lexicon' on these words). "In the body" is not "by the body," nor "during his earthly life" (as though opposed to "out of the body," 2 Corinthians 5:8; 2 Corinthians 12:3), but "as incarnate." The Epistle to the Hebrews expands the thought of our Epistle in its own way in Hebrews 2:14-18; Hebrews 10:5-10. That reconciliation is through the (or, his) death (Romans 3:25; Romans 4:25; Romans 5:10; 1 Corinthians 15:3; 2 Corinthians 5:14, 15; Galatians 3:13; Hebrews 2:9; Hebrews 9:15, 16; John 11:51, 52; John 10:11; Revelation 1:18; Revelation 2:8) is the fundamental axiom of the gospel (ver. 5), already implied in vers. 14 and 20. And the atoning death presupposes the Incarnation (Hebrews 2:14). The two foregoing phrases belong grammatically to ver. 21. To present you holy and without blemish and unreprovable before him (ver. 28; Ephesians 1:4; Ephesians 5:25-27; 1 Thessalonians 2:19; 1 Thessalonians 5:23; Romans 2:16; 1 Corinthians 4:5; 2 Corinthians 4:14; 2 Corinthians 5:10; Acts 17:31); before "Christ" (ver. 19), who is "Judge" (John 5:22, 23) as well as "King" and "Redeemer" (vers. 13, 14): this also belongs to his fulness. He will "himself present the Church to himself" (Ephesians 5:27, Revised Text; also 2 Corinthians 4:14). In this presentation his redeeming work culminates (comp. Philippians 1:6, 10; Philippians 2:16; and, in view of the connection of vers. 22 and 23, 1 Corinthians 1:6-9). So, in general, Meyer and Alford. Ellicott and Lightfoot refer to God's present approbations, quoting Ephesians 1:4, a parallel much less close than ver. 27, and supposing "God" the subject of the verb (see note on ver. 19). "Holy erga Deum; without blemish respectu vestri; unreprovable respectu proximi" (Bengel). (On "holy," see note, ver. 2; also Colossians 3:12.) "Apropos is not "without blame," but "without blemish," "immaculate" (Lightfoot, R.V.; Ephesians 1:4; Ephesians 5:27; Philippians 2:15: comp. Hebrews 9:14; 1 Peter 1:19). In the LXX it is the equivalent of the Hebrew tamim ("integer"), "faultless" in bodily condition or in moral character. "Unreprovable," as a judicial term ("without charge that can be preferred"), points to the judgment day, and hence is wanting in Ephesians 1:4 (comp. 1 Corinthians 1:8; Romans 8:33, 34; 1 Timothy 3:10; Titus 1:6, 7).
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;
Verse 23. - If at least ye are continuing in the faith, grounded and settled (ver. 4; Colossians 2:6, 7; Ephesians 3:18; Ephesians 6:10-17; Philippians 1:27; 1 Thessalonians 3:2; 2 Thessalonians 2:15; 1 Corinthians 15:2, 58; Galatians 1:6; Galatians 5:1). All that Christ has done and will do for the Colossians, yet depends on their continued faith. Αἴγε (only Pauline in New Testament; containing "the volatile particle γε) suggests, actually (Galatians 3:4) or rhetorically (Ephesians 3:2; Ephesians 4:21), a conceivable alternative; if as appears, as one hopes, or fears, or may assume. "Are continuing in" (ἐπιμένετε) is both "abiding by" and "adhering to" (Romans 6:1; Philippians 1:24, R.V.; 1 Timothy 4:16). As present indicative, it implies a (supposed) actual state. "The faith," as regularly in the New Testament, is the act and exercise of faith (subjective), not the content or matter of faith (objective). "Grounded" or "founded," perfect passive, implies a fixed condition (comp. Colossians 2:7; Ephesians 3:18, coupled with "rooted;" 1 Corinthians 3:10-12; Ephesians 2:20; 2 Timothy 2:19; also Luke 6:48). "Settled" (ἑδραῖος, from ἕδρα, a seat) is opposed to "moved away," just as in 1 Corinthians 15:58. The words, and not being moved away (or, letting yourselves be moved away), put the same assumption negatively, and more specifically as he adds, from the hope of the gospel; good tidings (vers. 5, 27; Colossians 3:15, 24; Ephesians 2:12; 1 Thessalonians 1:3, 10; 2 Timothy 1:9-11; 1 Corinthians 15:58; 2 Corinthians 4:13-5:8; Romans 8:17-25; Hebrews 3:6, 14; Hebrews 6:11, 18, 19; Hebrews 10:35, 36) - that which is its peculiar property and glory, the crown of Christ's redeeming work (ver. 22), the end of his servant's labours (ver. 28), for which, by anticipation, he already gives thanks (ver. 5). but which was directly threatened and brought in question by Colossian error (see notes on Colossians 2:18; 3:15). (The gospel) which you heard (vers. 5, 7: notes), which was preached in all creation that is under the heaven (ver. 6; Romans 16:26; Mark 16:15; Matthew 28:19, 20; Matthew 24:14). The transition from "you" to "all creation" resembles that of vers. 5, 6 (comp. vers. 20, 21). "Preached" is literally" heralded," "loudly and officially announced;" so, frequently in St. Paul (see 2 Timothy 1:11), also in Mark 16:15. Greek usage does not support the interpretation which makes κτίσις ("creation ") equivalent to "humanity." This sense of the word, which, even in Mark, such interpreters as Bengel, Lange, Alford, reject, is quite Hebraistic and exceptional. The phrase, "all creation," the writer has already used in ver. 15; here, as there (see here), without the article (Revised Text). The universal meaning it carries there is now limited by "under the heaven." The earthly creation subject as it is to Christ, is the sphere of this proclamation, the preaching room which is to resound everywhere with the glad tidings (comp. Psalm 1:1; Psalm 98:7; Isaiah 52:7; Isaiah 55:12; Revelation 10:2; Revelation 14:6). And with this range it was proclaimed, for from the first it claimed universal audience. Whereof I became, I Paul, a minister (vers. 24-29; Ephesians 3:1-13; 1 Timothy 1:11-14; 1 Timothy 2:7; 2 Timothy 1:11; Romans 1:5; Romans 11:13; Romans 15:15-19; 1 Corinthians 3:5, 10; 1 Corinthians 9:1, 2, 16, 17; 2 Corinthians 4:1-6; 2 Corinthians 6:1-10; Galatians 1:1, 15, 16; 1 Thessalonians 2:4; Acts 9:15; Acts 26:16-18). (For "minister," see ver. 7.) The later Epistles betray a markedly heightened sense in the apostle of the unique dignity and importance of his own position, and those who question their authenticity press this fact against them. But the difference of tone is what one would expect in "such a one as Paul the aged, and now a prisoner also of Christ Jesus" (Philemon 1:9). As the Gentile Churches grew, reverence for his person deepened; and the success of his life mission became more assured, especially now that the struggle with reactionary Judaism, signalized by the Epistles of the third missionary journey, was to a large extent decided in his favour. The false teachers he is now opposing did not, we should gather, attack the apostle personally; but may rather have claimed to be on his side. The movement of thought we have followed in vers. 15-23 proceeds from Christ's redeeming work to the experience of the Colossians in receiving it, and the labours of the apostle in publishing it; and is parallel to that of Ephesians 1:20-3:13. Here, however, the second of these topics has been made quite subordinate (vers. 21-23: comp. Ephesians it.). The third is the subject of our next section.
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:
Verses 24-29. - SECTION III. THE APOSTLE AND HIS MISSION. Analysis:
(1) The apostle's ministry is at present one of suffering (ver. 24)
(2) Christ, the Hope of the Gentiles, the Secret of the ages, is its theme (vers. 25-27);
(3) and its aim the individual perfection of all to whom it is addressed (ver. 28).
(4) In seeking which he is sustained by a supernatural power (ver. 29). Verse 24. - Now I rejoice in my sufferings for your sake (Colossians 4:3; Ephesians 3:1, 13; Ephesians 6:19, 20; Philippians 1:12, 16, 29; Philippians 2:17; Philemon 1:9, 13; 2 Timothy 1:11, 12; Acts 9:16; Acts 26:29). "Who" is wanting in the older manuscripts. The abruptness of expression indicates a sudden outburst of feeling (comp. 2 Corinthians 7:9; 1 Timothy 1:12). "Now - as these thoughts fill my mind" (Lightfoot); or, better, "In my present position (with the chain round my wrist:" Eadie). St. Paul's sufferings as apostle of the Gentiles and in defence of their rights in the gospel - so "for your sake" (comp. Acts 13:44-50; Acts 22:21, 22; 1 Thessalonians 2:14-16; Romans 15:16; Galatians 5:11; 1 Timothy 2:7) - were matter of joy to him as they were of benefit to them. And am filling up in my turn the things that are lacking of the afflictions of Christ (Mark 10:39; John 15:20; Romans 8:17; 2 Corinthians 1:5; 2 Timothy 2:12; Philippians 3:10). "Am filling up" (ἀναπληρόω) has the same object (ὑστέρημα) in 1 Corinthians 16:17; Philippians 2:30 (comp. 2 Corinthians 9:12; 2 Corinthians 11:9; 1 Thessalonians 3:10). Here it is further compounded with ἀντί ("over against"), which implies some sort of correspondence - between defect and supply, say Meyer, Alford, Ellicott; but this is surely contained in the idea of filling up, whereas ἀντὶ bears as a rule, and always in St. Paul, a distinct and pointed reference of its own. "He says not simply ἀναπληρῶ, but ἀνταναπληρῶ, that is, Instead of the Lord and Master, I the slave and disciple" (Photius). Christ, the Head, had borne his part, now the apostle in turn fills up his part, in the great sum of suffering to be undergone on behalf of the body of Christ (see parallels). The verb being so understood, then, with Lightfoot, we infer that "the afflictions of Christ" (a phrase peculiar. . to this passage). are:
(1) Christ's own ministerial sufferings, endured at the hands of men. Affliction is a common term for all that Christians suffer as being in "this present evil world" (2 Thessalonians 1:4-6; Romans 5:3; 2 Corinthians 4:17: comp. John 16:33). Such suffering is common to the Master and his servants (John 15:20), and he leaves behind to each his fitting and correspondent share therein. These afflictions are "the sufferings of the Christ" in their ministerial as distinguished from their mediatorial aspect.
(2) The latter sense is, however, put on the phrase by Romanist divines, who quote the text in support of the doctrine of the merit of the saints, in contradiction to the uniform teaching of St. Paul and the whole New Testament, that the sacrifice of Christ is the sole meritorious ground of salvation for all men, leaving nothing to fill up (vers. 20-22; Ephesians 2:16; Romans 3:25, 20; 2 Corinthians 5:18, 19; Galatians 3:13; Hebrews 2:9; Hebrews 9:26; Hebrews 10:14; Acts 4:12; Acts 13:38, 39; John 1:29; 1 John 2:2; 1 Peter 2:24, etc.). It is worthy of note that, unless it be in the Epistle to the Hebrews, St. Paul never uses the words "suffer," "suffering" (much less "affliction") in connection with the atoning sacrifice. He dwells rather on the objective fact itself - "the death," "the cross," "the blood."
(3) The prevailing interpretation (Chrysostom, Augustine, down to Alford, Ellicott) finds here the afflictions of the Church (including Paul's) made Christ's by mystic sympathy (Ephesians 5:23, 29). But this view identifies Paul's sufferings with his Master's, while he expressly distinguishes them; and the idea, however beautiful in itself, is without Pauline analogy.
(4) Meyer holds the afflictions to be Paul's own afflictions which are Christ's by ethical identity, as belonging to the same class. This approaches (1), but is less simple grammatically, and again confuses the antithesis involved in the pointed ἀντί.
(5) Other modifications of this view - afflictions coming from Christ, on account of Christ, etc. - are less plausible. Dr. Gloag, in the Expositor, first series, vol. 7. pp. 224-236, fully discusses the passage and ably defends (3). In my flesh (2 Corinthians 4:10, 11; 2 Corinthians 7:5; Galatians 4:13, 14); for St. Paul's physical nature felt keenly the pangs of imprisonment, the chafing of "these bonds." And thus he puts honour on the despised flesh, as capable of such high service (see note, ver. 22). On behalf of his body, which is the Church (ver. 18; Colossians 2:19; Ephesians 1:23; Ephesians 4:16; Ephesians 5:23; 2 Timothy 2:10). The interests of the Church demanded his sufferings. They are "for you" (Colossian Gentiles); but, in his view, the full possession of the gospel by the Gentiles and the existence of the Church itself were vitally bound up together (Ephesians 2:15, 21, 22; Ephesians 3:6). If "Christ loved the Church, and gave himself for her" (Ephesians 5:25), he might well in his turn suffer on the same account. The magnitude of the interests involved are measured by his greatness whose body the Church is (vers. 15-18). (On "body," see note, ver. 18 .)
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;
Verse 25. - Of which I became a minister (2 Corinthians 4:5; 2 Corinthians 6:3-10; 2 Corinthians 11:28, 29; 1 Thessalonians 2:1-12; Acts 20:28; 1 Peter 5:1-4). His sufferings are, therefore, matter of duty, as well as of joy. As the Church's minister, he is bound to toil and to suffer in whatever way her welfare requires. Elsewhere he styles himself "minister of the gospel" (ver 23; Ephesians 3:7), "of God," "of Christ," "of a new covenant" (2 Corinthians 3:6). (On "minister," see note, ver. 7. According to the stewardship of God, that was given me to you-ward (Ephesians 3:1-13; 1 Corinthians 4:1-4; 1 Corinthians 9:17; 1 Timothy 1:4, R.V.; 1 Timothy 3:15; Luke 12:42; Luke 16:2-4; Hebrews 3:2-6; 1 Peter 4:10). Οἰκονομία ("economy") is first "house-management," then "administration" generally the οἰκόνομος ("house-steward") was a confidential upper servant, frequently a slave, who controlled the general arrangements of a large establishment, and was responsible immediately to the master. Such an office the apostle holds, along with others (1 Corinthians 4:1), in the Church, "the house of God" (Ephesians 2:19-22; 1 Timothy 3:15; 2 Timothy 2:20: this conception, like that of "the body of Christ" - comp. note on ver. 18 - is fully developed only in the later Epistles). In this office he "administers the gospel" (1 Corinthians 9:17, 18), "the grace of God" (Ephesians 3:2; 1 Peter 4:10), and here more especially "the mystery" of vers. 26, 27 (comp. Ephesians 3:9, R.V.). In Ephesians 1:10 and Ephesians 3:2, the οἰκονομία is referred to God himself, the supreme Dispenser in his own house. This office "was given" him, and specifically as "toward the Gentiles" (for "you" points to the Colossians as Gentiles, vers. 24, 27, notes; Ephesians 3:1, 2; Romans 11:13), when he first became a servant of Christ (Acts 9:15; Acts 22:21; Acts 26:16-18; Galatians 1:15, 16; 1 Timothy 1:11-15; Romans 15:15, 16). Some interpreters connect "to you-ward" with the word "fulfil," but less suitably (comp. Ephesians 3:2; Romans 15:16). To fulfil the word of God (Romans 15:16-19; Romans 16:25, 26). "To fulfil" (see vers. 9, 24, and "fulness," ver. 19; also Colossians 2:9, 10; Colossians 4:12) is either "to complete," to give full development and extension to the gospel message (vers. 5, 6; 2 Thessalonians 3:1; 2 Corinthians 2:14-17; Romans 15:19; Acts 20:20, 21, 27); or "to accomplish" the prophetic word (Romans 9:24-26; Romans 15:8 - 12; Acts 15:15-17), as in Acts 13:27, and frequently in the Gospels. This verb πληρόω, however, is not used by St. Paul elsewhere in the latter sense, and the former precisely suits the context (compare parallels from Romans). Other interpretations - "to preach abundantly," "to continue Christ's preaching" (Ephesians 2:17; Hebrews 2:3), "to execute the Divine commission" - miss the sense of the verb. The word which it is the object of the apostle's ministry to fulfil, and in regard to which he had a special stewardship, is none other than -
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Verse 26. - The mystery which hath been hidden away from the ages and from the generations (Ephesians 2:2, 3; Ephesians 3:5, 9; Romans 16:25, 26; Romans 11:25, 26, 33). The word "mystery" plays a large part in Colossians and Ephesians. It occurs in 1 Corinthians, and twice in the Roman Epistle, written from Corinth. Its use in Romans 16:25 is identical with that of the passage before us. The Greek mysteries were secret religious doctrines and rites made known only to initiated persons, who formed associations statedly assembling at certain sacred spots, of which Eleusis near Athens was the most famous. These systems exercised a vast influence over the Greek mind, and Greek literature is full of allusions to them; but their secret has been well kept, and little is known of their real character. Some of these mystic systems, probably, inculcated doctrines of a purer and more spiritual type than those of the vulgar polytheism. The ascetic and mystical doctrines ascribed to Pythagoras were propagated by secret societies. The language and ideas connected with the mysteries were readily adopted by the Jewish Broad Church of Alexandria, whose endeavour it was to expand Judaism by a symbolical and allegorizing method into a philosophic and universal religious system, and who were compelled to veil their inner doctrine from the eyes of their stricter, unenlightened (or unsophisticated) fellowbelievers. Μυστήριον appears in the Apocrypha as an epithet of the Divine Wisdom (Wisd. 2:22 Wisd. 8:4; etc.): Psalm 49:4; Psalm 78:2 (comp. Matthew 13:34, 35) furnished the Old Testament basis of this usage. (See Philo, 'On the Cherubim,' § 12; 'On Fugitives,' § 16; etc., for the place of mystery in the Alexandrine theology.) St. Paul, writing to men accustomed, either as Greeks or as Hellenistic Jews, to this phraseology, calls the gospel "a mystery," as that which is "hidden from the natural understanding and from the previous searchings of men" (1 Corinthians 2:6-16). But in the words that follow he repudiates the notion of any secrecy or exclusiveness in its proclamation (comp. 2 Corinthians 3:12-4:6); in his language, "mystery is the correlate of revelation." The thrice-repeated ἀπὸ ("from," "away"), with the double indication of time, "gives a solemn emphasis" (Meyer) to the statement. Ages are successive epochs of time, with their states and conditions (comp. Galatians 1:4); generations are successive races of men, with their traditions and hereditary tendencies. But now it was made manifest to his saints (Colossians 2:2; Colossians 4:3; Ephesians 1:9; Ephesians 3:5; Ephesians 6:19; 1 Timothy 3:16; 1 Peter 1:20). The word "reveal" (Ephesians 3:5; 1 Corinthians 2:10) indicates a process, "make manifest" points to the result of this Divine act (Romans 16:25, 26: comp. Romans 1:17 with Romans 3:21; see Trench's 'Synonyms'). The transition from the participle in the last clause to the strongly assertive finite verb in this almost disappears in English idiom: comp. vers. 5, 6; Ephesians 1:20-22 (Greek); and see Winer's 'N.T. Grammar,' p. 717, or A. Buttmann, p. 382. There is also a change of tense: the manifestation is a single, sudden event (aorist), breaking through the long and seemingly final concealment of all previous time (present perfect participle); similarly in Romans 16:25, 26 and 1 Peter 1:20 (comp. Colossians 2:14, note). To his sailors; i.e. to the Church at large (ver. 2; Colossians 3:12); but this implies a spiritual qualification (1 Corinthians 2:14). "His saints" are the recipients; "his holy apostles and prophets, in the Spirit," the organs (Ephesians 3:5) of this manifestation. The Church had long ago formally accepted this revelation (Acts 11:18); it was St. Paul's office to make it practically effectual.
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:
Verse 27. - To whom God willed to make known what is the riches of the glory of this mystery amongst the Gentiles (Ephesians 3:5-10; Acts 11:17, 18; Romans 11:11, 12, 25-32; Romans 15:9-12). "Willed" stands emphatically first in the Greek. The revelation was so momentous in its issue, so signal in its method, and so contrary to human foresight and prejudice, that it proceeded evidently from" the will of God" (vers. 1, 9; Colossians 4:12; comp. Romans 9:18): "Who was I," said St. Peter, "that I could withstand God?" The Ephesian letter delights to dwell on God's will as the cause of the whole counsel and work of salvation. The Revisers have rendered the verb by "was pleased," the equivalent of εὐδοκέω (ver. 19; Ephesians 1:5, 9; etc.). There is no need to seek a reference to free grace in the verb "willed;" the two ideas are concurrent, but distinct (see, however, Lightfoot). The apostle's mind is filled with amazement as he contemplates the boundless riches which the salvation of the Gentiles revealed in God himself (comp. Romans 11:33-36; Romans 16:25-27; Ephesians 3:8-10). "The glory of this mystery" is the splendour with which it invests the Divine character (on "glory," see note, ver. 11; and for "riches of glory," Ephesians 1:18; Ephesians 3:16; Philippians 4:19; Romans 9:23). Amongst the Gentiles: "semi-local clause, defining the sphere in which the riches of the glory is more specially evinced" (Ellicott). At last this mystery is defined: which is Christ in you (Colossians 2:2, 3; 1 Timothy 3:16; Ephesians 3:17; Galatians 2:20; Galatians 4:19; Romans 8:10). By a bold metonymy, the mystery is identified with its subject or content. It is "Christ" himself (see Colossians 2:2, note), the Divine secret of the ages, the burden of all revelation; and "Christ in you" (Colossians 3:11), Christ dwelling in Gentile carts - this is the wonder of wonders! So the "sinners of the Gentiles" receive "the like [equal] gift" with the heirs of the promises (Acts 11:17). By a further and yet bolder apposition, this mystery of Christ in Colossian believers is made one with the hope of glory (vers. 5, 23; Colossians 3:4; Ephesians 1:12-14, 18; Philippians 3:20, 21; Romans 2:7; Romans 8:18-25; 1 Corinthians 15:43; 1 John 3:2), of which it is a pledge and a foretaste (vers. 4, 5; Colossians 3:15; Ephesians 1:13, 14; Romans 8:10-17). This glory is that which the Christian will wear in his perfected, heavenly state (Colossians 3:4; 1 Corinthians 15:43; Romans 8:18), when he will fully reflect the glory he now beholds in God through Christ ("the glory of this mystery"): compare the double "glory" of 2 Corinthians 3:18. The rights of the Gentile believer in Christ are therefore complete (Ephesians 3:6). Possessing him now in his heart, he anticipates all that he will bestow in heaven (on "hope," see ver. 5).
Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
Verse 28. - Whom we proclaim, admonishing every man, and teaching every man in all wisdom (Colossians 3:16; 1 Thessalonians 2:4-13; 1 Corinthians 1:23, 24; 1 Corinthians 4:1-5; 1 Corinthians 15:11; 2 Corinthians 4:1-6; 2 Corinthians 5:18-6:1; Acts 20:18-35; Acts 26:22, 23). We (emphatic, like the "I" of vers. 23, 25) includes St. Paul's coadjutors, Epaphras in particular (ver. 9; Colossians 4:7, 11, 12: comp. 2 Corinthians 1:19). Καταγγέλλω, to publish, bears a wider sense than κηρύσσω, to herald (ver. 23), St. Paul's favourite word. "Admonishing and teaching" are the two essential parts of the apostle's ministry, related as repentance to faith (Lightfoot, who gives interesting classical parallels). Νουθετέω (radically, "to put in mind"), peculiar to St. Paul in New Testament (including Acts 20:31), may denote reproof for the past, but more especially warning for the future (see 1 Corinthians 4:14; 2 Thessalonians 3:15: comp. note on Colossians 3:16). Thrice in this verse "every man" is repeated, and "in all wisdom" follows "teaching" with a marked emphasis. The Colossian errorists, as we should presume from the general tenor and affinities of their system, sought to form an inner mystical school or circle of discipleship within the Church, initiated into a wisdom and holiness supposed to be higher than that attainable by ordinary Christian faith (see note on "mystery," ver. 26; also Colossians 2:2, 3, 8). An intellectual caste-feeling (see note, Colossians 3:11) was springing up in the Church. In 1 Corinthians 2:6-16 the apostle denounces the pride of reason which claims "the things of God" as its own; here he denounces the pride of intellect which refuses the knowledge of them to those who stand on a lower level of mental culture. To every man the Divine wisdom in Christ is accessible (Colossians 2:3, 10; Colossians 3:10, 16; Ephesians 2:17; Ephesians 3:18, 19): to none but "the spiritual man" (1 Corinthians 2:6, 12-3:1). "Wisdom" here is not subjective, a quality of the apostle (so Meyer, quoting 1 Corinthians 3:10), but objective, the quality of the truth itself (comp. Colossians 2:2, 23; Colossians 3:16; Ephesians 1:18; 1 Corinthians 1:22-25; 1 Corinthians 2:6, 7). That we may present every man perfect in Christ (ver. 22; Ephesians 4:13; Ephesians 5:25-27; 2 Corinthians 13:7-9; 1 Thessalonians 2:19, 20; 2 Timothy 2:10): the aim alike of Christ's redemption (ver. 22) and of the apostle's ministry. "Perfect" (τέλειος) is a word associated with the Greek mysteries (comp. 1 Corinthians 2:6, 7; and quotations in Lightfoot), and in common use denoted "full-grown," "grown men," as opposed to" children "(Ephesians 4:13, 14; Philippians 3:12, 15; Hebrews 5:11-6:1). The philosophic Judaists affected this term considerably. Philo frequently distinguishes between the "perfect" or "fully initiated" (τέλειοι), who are admitted to the sight of God, and the "advancing" (προκόπτοντες: comp. Galatians 1:14), who are candidates for admission to the Divine mysteries; and he makes Jacob a type of the latter, Israel of the former (see 'On Drunkenness,' § 20; 'On Change of Names,' § 3; 'On Agriculture,' §§ 36-38). The apostle makes "perfect" designedly parallel to the "holy and without blemish" of ver. 22, holding out a spiritual ideal very different from that of Alexandrine mystics; and declares that it is to be realized "in Christ" (vers. 2, 4), as in ver. 22 it appeared to be wrought "through Christ" and "for Christ" (comp. ver. 16).
1. Paul an Apostle. I have already, in repeated instances, explained the design of such inscriptions. As, however, the Colossians had never seen him, and on that account his authority was not as yet so firmly established among them as to make his private name (278) by itself sufficient, he premises that he is an Apostle of Christ set apart by the will of God. From this it followed, that he did not act rashly in writing to persons that were not known by him, inasmuch as he was discharging an embassy with which God had intrusted him. For he was not bound to one Church merely, but his Apostleship extended to all. The term saints which he applies to them is more honorable, but in calling them faithful brethren, he allures them more willingly to listen to him. As for other things, they may be found explained in the foregoing Epistles.
(278) “Son simple et priué nom;” — “His simple and private name.”
3. We give thanks to God. He praises the faith and love of the Colossians, that it may encourage them the more to alacrity and constancy of perseverance. Farther, by shewing that he has a persuasion of this kind respecting them, he procures their friendly regards, that they may be the more favourably inclined and teachable for receiving his doctrine. We must always take notice that he makes use of thanksgiving in place of congratulation, by which he teaches us, that in all our joys we must readily call to remembrance the goodness of God, inasmuch as everything that is pleasant and agreeable to us is a kindness conferred by him. Besides, he admonishes us, by his example, to acknowledge with gratitude not merely those things which the Lord confers upon us, but also those things which he confers upon others.
But for what things does he give thanks to the Lord? For the faith and love of the Colossians. He acknowledges, therefore, that both are conferred by God: otherwise the gratitude were pretended. And what have we otherwise than through his liberality? If, however, even the smallest favors come to us from that source, how much more ought this same acknowledgment to be made in reference to those two gifts, in which the entire sum of our excellence consists?
To the God and Father. (279) Understand the expression thus — To God who is the Father of Christ. For it is not lawful for us to acknowledge any other God than him who has manifested himself to us in his Son. And this is the only key for opening the door to us, if we are desirous to have access to the true God. For on this account, also, is he a Father to us, because he has embraced us in his only begotten Son, and in him also sets forth his paternal favor for our contemplation.
Always for you, Some explain it thus — We give thanks to God always for you, that is, continually. Others explain it to mean — Praying always for you. It may also be interpreted in this way, “Whenever we pray for you, we at the same time give thanks to God;” and this is the simple meaning, “We give thanks to God, and we at the same time pray.” By this he intimates, that the condition of believers is never in this world perfect, so as not to have, invariably, something wanting. For even the man who has begun admirably well, may fall short in a hundred instances every day; and we must ever be making progress while we are as yet on the way. Let us therefore bear in mind that we must rejoice in the favors that we have already received, and give thanks to God for them in such a manner, as to seek at the same time from him perseverance and advancement.
(279) “A Dieu qui est le Pere. Il y auroit mot a mot, A Dieu et Pere;” — “To God who is the Father. It were literally, To God and Father.”
4. Having heard of your faith. This was a means of stirring up his love towards them, and his concern for their welfare, when he heard it that they were distinguished by faith and love. And, unquestionably, gifts of God that are so excellent ought to have such an effect upon us as to stir us up to love them wherever they appear. He uses the expression, faith in Christ, that we may always bear in mind that Christ is the proper object of faith.
He employs the expression, love towards the saints, not with the view of excluding others, but because, in proportion as any one is joined to us in God, we ought to embrace him the more closely with special affection. True love, therefore, will extend to mankind universally, because they all are our flesh, and created in the image of God, (Gen 9:6;) but in respect of degrees, it will begin with those who are of the household of faith. (Gal 6:10.)
5. For the hope which is laid up for you in heaven. For the hope of eternal life will never be inactive in us, so as not to produce love in us. For it is of necessity, that the man who is fully persuaded that a treasure of life is laid up for him in heaven will aspire thither, looking down upon this world. Meditation, however, upon the heavenly life stirs up our affections both to the worship of God, and to exercises of love. The Sophists pervert this passage for the purpose of extolling the merits of works, as if the hope of salvation depended on works. The reasoning, however, is futile. For it does not follow, that because hope stimulates us to aim at upright living, it is therefore founded upon works, inasmuch as nothing is more efficacious for this purpose than God’s unmerited goodness, which utterly overthrows all confidence in works.
There is, however, an instance of metonymy in the use of the term hope, as it is taken for the thing hoped for. For the hope that is in our hearts is the glory which we hope for in heaven. At the same time, when he says, that there is a hope that is laid up for us in heaven, he means, that believers ought to feel assured as to the promise of eternal felicity, equally as though they had already a treasure laid up (280) in a particular place.
Of which ye heard before. As eternal salvation is a thing that surpasses the comprehension of our understanding, he therefore adds, that the assurance of it had been brought to the Colossians by means of the gospel; and at the same time he says in the outset, (281) that he is not to bring forward anything new, but that he has merely in view to confirm them in the doctrine which they had previously received. Erasmus has rendered — it the true word of the gospel. I am also well aware that, according to the Hebrew idiom, the genitive is often made use of by Paul in place of an epithet; but the words of Paul here are more emphatic. (282) For he calls the gospel, καψ ἐξοχήν, (by way of eminence,) the word of truth, with the view of putting honor upon it, that they may more steadfastly and firmly adhere to the revelation which they have derived from that source. Thus the term gospel is introduced by way of apposition (283)
(280) “Vn tresor en seure garde;” — “A treasure in safe keeping.”
(281) “Il dit auant que passer plus outre;” — “He says before proceeding farther.”
(282) “Ont yci plus grande signifiance, et emportent plus;” — “Have here more significancy, and are more emphatic.”
(283) The term apposition, in grammar, signifies the putting of two nouns in the same case. — Ed.
6. As also in all the world it brings forth fruit. This has a tendency both to confirm and to comfort the pious — to see the effect of the gospel far and wide in gathering many to Christ. The faith of it does not, it is true, depend on its success, as though we should believe it on the ground that many believe it. Though the whole world should fail, though heaven itself should fall, the conscience of a pious man must not waver, because God, on whom it is founded, does nevertheless remain true. This, however, does not hinder our faith from being confirmed, whenever it perceives God’s excellence, which undoubtedly shews itself with more power in proportion to the number of persons that are gained over to Christ.
In addition to this, in the multitude of the believers at that time there was beheld an accomplishment of the many predictions which extend the reign of Christ from the East to the West. Is it a trivial or common aid to faith, to see accomplished before our eyes what the Prophets long since predicted as to the extending of the kingdom of Christ through all countries of the world? What I speak of, there is no believer that does not experience in himself. Paul accordingly had it in view to encourage the Colossians the more by this statement, that, by seeing in various places the fruit and progress of the gospel, they might embrace it with more eager zeal. Αὐξανόμενον, which I have rendered propagatur , (is propagated,) does not occur in some copies; but, from its suiting better with the context, I did not choose to omit it. It also appears front the commentaries of the ancients that this reading was always the more generally received. (284)
Since the day ye heard it, and knew the grace. Here he praises them on account of their docility, inasmuch as they immediately embraced sound doctrine; and he praises them on account of their constancy, inasmuch as they persevered in it. It is also with propriety that the faith of the gospel is called the knowledge of God’s grace; for no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.
In truth means truly and without pretense; for as he had previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Phi 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this is the true gospel — what was preached by Paul and Epaphras. Hence Paul confirms the doctrine of Epaphras by giving it his approbation, that he may induce the Colossians to adhere to it, and may, by the same means, call them back from those profligates who endeavored to introduce strange doctrines. He at the same time dignifies Epaphras with a special distinction, that he may have more authority among them; and lastly, he presents him to the Colossians in an amiable aspect, by saying that he had borne testimony to him of their love. Paul everywhere makes it his particular aim, that he may, by his recommendation, render those who he knows serve Christ faithfully, very dear to the Churches; as, on the other hand, the ministers of Satan are wholly intent on alienating, by unfavourable representations, (285) the minds of the simple from faithful pastors.
(284) “This” (καὶ αὐξανόμενον) “is the reading of the Vatican and all the most ancient authorities.” — Penn. — Ed
(285) “Par faux rapports et calomnies;” — “By false reports and calumnies.”
Love in the Spirit I take to mean, spiritual love, according to the view of Chrysostom, with whom, however, I do not agree in the interpretation of the preceding words. Now, spiritual love is of such a nature as has no view to the world, but is consecrated to the service of piety, (286) and has, as it were, an internal root, while carnal friendships depend on external causes.
(286) “Mais est commencee et comme consacree a l’adueu de la piete et cognoissance de Dieu;” — “But is commenced and, as it were, consecrated to the service of piety and the knowledge of God.”
9. For this cause we also. As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. (288) And, assuredly, the more that the grace of God is conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word.
He adds — in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word συνέσεως which we render prudentiam , (prudence,) I understand — that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit.
For the animal man does not perceive the things that are of God.
(1. o 2:14.)
So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God.
(288) “Comme il a ci dessus demonstré l’amour qu’il auoit enuers eux, en protestant qu’il s’esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait — il maintenant en son affection vehemente, et continuation de prier;” — “As he has already shewn the love which he cherished towards them, by declaring that he rejoices in their proficiency, and gives thanks to God for it, so he does the same now by his intense eagerness and perseverance in prayer.”
10. That ye may walk worthy of God. In the first place he teaches, what is the end of spiritual understanding, and for what purpose we ought to make proficiency in God’s school — that we may walk worthy of God, that is, that it may be manifest in our life, that we have not in vain been taught by God. Whoever they may be that do not direct their endeavors towards this object, may possibly toil and labor much, but they do nothing better than wander about in endless windings, without making any progress. (289) Farther, he admonishes us, that if we would walk worthy of God, we must above all things take heed that we regulate our whole course of life according to the will of God, renouncing our own understanding, and bidding farewell to all the inclinations of our flesh.
This also he again confirms by saying — unto all obedience, or, as they commonly say, well-pleasing. Hence if it is asked, what kind of life is worthy of God, let us always keep in view this definition of Paul — that it is such a life as, leaving the opinions of men, and leaving, in short, all carnal inclination, is regulated so as to be in subjection to God alone. From this follow good works, which are the fruits that God requires from us.
Increasing, in the knowledge of God. He again repeats, that they have not arrived at such perfection as not to stand in need of farther increase; by which admonition he prepares them, and as it were leads them by the hand, to an eagerness for proficiency, that they may shew themselves ready to listen, and teachable. What is here said to the Colossians, let all believers take as said to themselves, and draw from this a common exhortation that we must always make progress in the doctrine of piety until death.
(289) “Mais ils ne feront que tracasser çà et là, et tourner a l’entour du pot (comme on dit) sans s’auancer;” — “But they will do nothing else than hurry hither and thither, and go about the bush (as they say) without making progress.”
11. Strengthened with all might. As he has previously prayed that they might have both a sound understanding and the right use of it, so also now he prays that they may have courage and constancy. In this manner he puts them in mind of their own weakness, for he says, that they will not be strong otherwise than by the Lord’s help; and not only so, but with the view of magnifying this exercise of grace the more, he adds, according to his glorious power. “So far from any one being able to stand, through dependence on his own strength, the power of God shews itself illustriously in helping our infirmity.” Lastly, he shews in what it is that the strength of believers ought to display itself — in all patience and long-suffering. For they are constantly, while in this world, exercised with the cross, and a thousand temptations daily present themselves, so as to weigh them down, and they see nothing of what God has promised. They must, therefore, arm themselves with an admirable patience, that what Isaiah says may be accomplished,
In hope and in silence shall be your strength. (290)
(Isa 30:15.)
It is preferable to connect with this sentence the clause, with joy. For although the other reading is more commonly to be met with in the Latin versions, this is more in accordance with the Greek manuscripts, and, unquestionably, patience is not sustained otherwise than by alacrity of mind, and will never be maintained with fortitude by any one that is not satisfied with his condition.
(290) Lowth’s rendering of the passage is similar: “In silence, and in pious confidence, shall be your strength.” — Ed.
12. Giving thanks. Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them — to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, (Heb 13:9) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine — to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived.
The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, (292) or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article (293) of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end — that it is from him that all things must be sought — that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.
Who hath made us meet. He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not without good reason that Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. (294) At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far. (295)
But for what kindness does he give thanks to God? For his having made him, and others,meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God’s kingdom. It is God’s adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast — as opposed to the darkness of Satan’s kingdom. (296)
(292) ”Ils le laissent quasi vuide et inutile;” — “They leave him in a manner empty and useless.”
(293) Statum The term is commonly employed among the Latins like στάσις among the Greeks, to mean the point at issue. See Cic. Top. 25. — Ed
(294) It is stated by Beza, that some Greek manuscripts have τῷ Θεῷ καὶ Πατρὶ, (to God and the Father,) and that this is the reading in some copies of the Vulgate. Wiclif (1380) reads, “To God and to the Fadir.” Rheims (1582) “To God and the Father.” — Ed
(295) “S’est abbaisé iusques là de vouloir estre nostre Pere;” — “Has abased himself so far as to be willing to be our Father.”
(296) “Afin qu’il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu;” — “That there might be a contrast between the darkness of Satan’s kingdom, and the light of God’s kingdom.”
13. Who hath delivered us. Mark, here is the beginning of our salvation — when God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, (297) as it is said in Isa 60:2
Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise upon thee, and his glory shall be seen upon thee.
In the first place, we ourselves are called darkness, and afterwards the whole world, and Satan, the Prince of darkness, (298) under whose tyranny we are held captive, until we are set free by Christ’s hand. (299) From this you may gather that the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light.
Hath translated us into the kingdom. These form already the beginnings of our blessedness — when we are translated into the kingdom of Christ, because we pass from death into life. (1. o 3:14.) This, also, Paul ascribes to the grace of God, that no one may imagine that he can attain so great a blessing by his own efforts. As, then, our deliverance from the slavery of sin and death is the work of God, so also our passing into the kingdom of Christ. He calls Christ the Son of his love, or the Son that is beloved by God the Father, because it is in him alone that his soul takes pleasure, as we read in Mat 17:5, and in whom all others are beloved. For we must hold it as a settled point, that we are not acceptable to God otherwise than through Christ. Nor can it be doubted, that Paul had it in view to censure indirectly the mortal enmity that exists between men and God, until love shines forth in the Mediator.
(297) “Là il n’y a que tenebres;” — “There is nothing but darkness.”
(298) “One of the names which the Jews gave to Satan was חש — darkness” — Illustrated Commentary. — Ed
(299) “Iusqu’a ce que nons soyons deliurez et affranchis par la puissance de Christ;” — “Until we are delivered and set free by the power of Christ.”
14. In whom we have redemption. He now proceeds to set forth in order, that all parts of our salvation are contained in Christ, and that he alone ought to shine forth, and to be seen conspicuous above all creatures, inasmuch as he is the beginning and end of all things. In the first place, he says that we have redemption (300) and immediately explains it as meaning the remission of sins; for these two things agree together by apposition (301) For, unquestionably, when God remits our transgressions, he exempts us from condemnation to eternal death. This is our liberty, this our glorying in the face of death — that our sins are not imputed to us. He says that this redemption was procured through the blood of Christ, for by the sacrifice of his death all the sins of the world have been expiated. Let us, therefore, bear in mind, that this is the sole price of reconciliation, and that all the trifling of Papists as to satisfactions is blasphemy. (302)
(300) “Redemption et deliurance;” — “Redemption and deliverance.”
(301) The following explanation of the meaning of the term apposition is furnished in a marginal note in our author’s French version: “C’est quand deux noms substantifs appartenans a vne mesme chose, sont mis ensemble sans conionction, comme par declaration l’vn et l’autre;” — “This is when two substantive nouns, relating to the same thing, are placed together without being conjoined, as if by way of explanation, the one and the other.”
15. Who is the image of the invisible God. He mounts up higher in discoursing as to the glory of Christ. He calls him the image of the invisible God, meaning by this, that it is in him alone that God, who is otherwise invisible, is manifested to us, in accordance with what is said in Joh 1:18,
— No man hath ever seen God: the only begotten Son, who is in the bosom of the Father, hath himself manifested him to us.
I am well aware in what manner the ancients were accustomed to explain this; for having a contest to maintain with Arians, they insist upon the equality of the Son with the Father, and his (ὁμοουσίαν) identity of essence, (303) while in the mean time they make no mention of what is the chief point — in what manner the Father makes himself known to us in Christ. As to Chrysostom’s laying the whole stress of his defense on the termimage, by contending that the creature cannot be said to be the image of the Creator, it is excessively weak; nay more, it is set aside by Paul in 1. o 11:7, whose words are — The man is the IMAGE and glory of God
That, therefore, we may not receive anything but what is solid, let us take notice, that the term image is not made use of in reference to essence, but has a reference to us; for Christ is called the image of God on this ground — that he makes God in a manner visible to us. At the same time, we gather also from this his (ὁμοουσία) identity of essence, for Christ would not truly represent God, if he were not the essential Word of God, inasmuch as the question here is not as to those things which by communication are suitable also to creatures, but the question is as to the perfect wisdom, goodness, righteousness, and power of God, for the representing of which no creature were competent. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference (304) that I have mentioned; we must not insist upon the essence alone. The sum is this — that God in himself, that is, in his naked majesty, is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and that he is revealed to us in Christ alone, that we may behold him as in a mirror. For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. We must, therefore, beware of seeking him elsewhere, for everything that would set itself off as a representation of God, apart from Christ, will be an idol.
The first-born of every creature. The reason of this appellation is immediately added — For in him all things are created, as he is, three verses afterwards, called the first-begotten from the dead, because by him we all rise again. Hence, he is not called the first-born, simply on the ground of his having preceded all creatures in point of time, but because he was begotten by the Father, that they might be created by him, and that he might be, as it were, the substance or foundation of all things. It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. For what is here treated of is, not what he is in himself, but what he accomplishes in others.
(303) See Calvin on the Corinthians, vol. 1, p. 196, n. 1.
(304) “Relation et correspondance;” — “Reference and correspondence.”
16. Visible and invisible. Both of these kinds were included in the foregoing distinction of heavenly and earthly things; but as Paul meant chiefly to make that affirmation in reference to Angels, he now makes mention of things invisible. Not only, therefore, have those heavenly creatures which are visible to our eyes, but spiritual creatures also, been created by the Son of God. What immediately follows, whether thrones, etc., is as though he had said — “by whatever name they are called.”
By thrones some understand Angels. I am rather, however, of opinion, that the heavenly palace of God’s majesty is meant by the term, which we are not to imagine to be such as our mind can conceive of, but such as is suitable to God himself. We see the sun and moon, and the whole adorning of heaven, but the glory of God’s kingdom is hid from our perception, because it is spiritual, and above the heavens. In fine, let us understand by the term thrones that seat of blessed immortality which is exempted from all change.
By the other terms he undoubtedly describes the angels. He calls them powers, principalities, and dominions, not, as if they swayed any separate kingdom, or were endowed with peculiar power, (305) but because they are the ministers of Divine power and dominion. (306) It is customary, however, that, in so far as God manifests his power in creatures, his names are, in that proportion, transferred to them. Thus he is himself alone Lord and Father, but those are also called lords and fathers whom he dignifies with this honor. Hence it comes that angels, as well as judges, are called gods. (307) Hence, in this passage also, angels are signalized by magnificent titles, which intimate, not what they can do of themselves, or apart from God, but what God does by them, and what functions he has assigned to them. These things it becomes us to understand in such a manner as to detract nothing from the glory of God alone; for he does not communicate his power to angels as to lessen his own; he does not work by them in such a manner as to resign his power to them; he does not desire that his glory should shine forth in them, so as to be obscured in himself. Paul, however, designedly extols the dignity of angels in terms thus magnificent, that no one may think that it stands in the way of Christ alone having the pre-eminence over them. He makes use, therefore, of these terms, as it were by way of concession, as though he had said, that all their excellence detracts nothing from Christ, (308) however honorable the titles with which they are adorned. As for those who philosophize on these terms with excessive subtlety, that they may draw from them the different orders of angels, let them regale themselves with their dainties, but they are assuredly very remote from Paul’s design.
(305) “Ayent vertu ou puissance d’eux — mesmes;” — “Have power or authority of themselves.”
(306) “Sont executeurs de la puissance Diuine, et ministres de sa domination;” — “Are the executors of God’s power, and ministers of his dominion.”
(307) See Calvin on John, vol. 1: p. 419.
(308) “N’oste rien a la gloire de Christ;” — “Takes nothing from the glory of Christ.”
17. All things were created by him, and for him. He places angels in subjection to Christ, that they may not obscure his glory, for four reasons: In the first place, because they were created by him; secondly, because their creation ought to be viewed as having a relation to him, as their legitimate end; thirdly, because he himself existed always, prior to their creation; fourthly, because he sustains them by his power, and upholds them in their condition. At the same time, he does not affirm this merely as to angels, but also as to the whole world. Thus he places the Son of God in the Highest seat of honor, that he may have the pre-eminence over angels as well as men, and may bring under control all creatures in heaven and in earth.
18. The head of the body. Having discoursed in a general way of Christ’s excellence, and of his sovereign dominion over all creatures, he again returns to those things which relate peculiarly to the Church. Under the term head some consider many things to be included. And, unquestionably, he makes use afterwards, as we shall find, of the same metaphor in this sense — that as in the human body it serves as a root, from which vital energy is diffused through all the members, so the life of the Church flows out from Christ, etc. (Col 2:19.) Here, however, in my opinion, he speaks chiefly of government. He shews, therefore, that it is Christ that alone has authority to govern the Church, that it is he to whom alone believers ought to have an eye, and on whom alone the unity of the body depends.
Papists, with the view of supporting the tyranny of their idol, allege that the Church would be (ἀκέφαλον) without a head, (309) if the Pope did not, as a head, exercise rule in it. Paul, however, does not allow this honor even to angels, and yet he does not maim the Church, by depriving her of her head; for as Christ claims for himself this title, so he truly exercises the office. I am also well aware of the cavil by which they attempt to escape — that the Pope is a ministerial head. The name, however, of head is too august to be rightfully transferred to any mortal man, (310) under any pretext, especially without the command of Christ. Gregory shews greater modesty, who says (in his 92. d Epistle, 4. h Book) that Peter was indeed one of the chief members of the Church, but that he and the other Apostles were members under one head.
He is the beginning. As ἀρχὴ is sometimes made use of among the Greeks to denote the end, to which all things bear a relation, we might understand it as meaning, that Christ is in this sense (ἀρχὴ) the end. I prefer, however, to explain Paul’s words thus — that he is the beginning, because he is the first-born from the dead; for in the resurrection there is a restoration of all things, and in this manner the commencement of the second and new creation, for the former had fallen to pieces in the ruin of the first man. As, then, Christ in rising again had made a commencement of the kingdom of God, he is on good grounds called the beginning; for then do we truly begin to have a being in the sight of God, when we are renewed, so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first that rose again, but because he has also restored life to others, as he is elsewhere called the first-fruits of those that rise again. (1. o 15:20.)
That he may in all things. From this he concludes, that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time the phrase in omnibus (in all things) may be taken in two ways — either over all creatures, or, in everything. This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway.
(309) See Institutes, vol. 2, p. 11.
(310) “Est si honorable et magnifique qu’il ne pent estre transferé a homme mortel;” — “Is so honorable and magnificent, that it cannot be transferred to a mortal man.”
19. Because it hath pleased the Father that in him. With the view of confirming what he has declared respecting Christ, he now adds, that it was so arranged in the providence of God. And, unquestionably, in order that we may with reverence adore this mystery, it is necessary that we should be led back to that fountain. “This,” says he, “has been in accordance with the counsel of God, that all fullness may dwell in him. ” Now, he means a fullness of righteousness, wisdom, power, and every blessing. For whatever God has he has conferred upon his Son, that he may be glorified in him, as is said in Joh 5:20. He shews us, however, at the same time, that we must draw from the fullness of Christ everything good that we desire for our salvation, because such is the determination of God — not to communicate himself, or his gifts to men, otherwise than by his Son. “Christ is all things to us: apart from him we have nothing.” Hence it follows, that all that detract from Christ, or that impair his excellence, or rob him of his offices, or, in fine, take away a drop from his fullness, overturn, so far as is in their power, God’s eternal counsel.
20. And by him to reconcile all things to himself. This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. (311) Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. (312) Hence we must consider the contrasts to these things to be understood — that if this is Christ’s prerogative, it does not belong to others. For of set purpose he disputes against those who imagined that the angels were pacificators, through whom access to God might be opened up.
Making peace through the blood of his cross. He speaks of the Father, — that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him. (2. o 5:21.) The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God.
In adding by him, he did not mean to express anything new, but to express more distinctly what he had previously stated, and to impress it still more deeply on their minds — that Christ alone is the author of reconciliation, as to exclude all other means. For there is no other that has been crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us.
Both upon earth and in heaven. If you are inclined to understand this as referring merely to rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it to all without exception; but that I may not be under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there is a question not easy of solution. For what occasion is there for reconciliation, where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner — that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul’s words, that God hath reconciled to himself. That explanation, therefore, is forced.
It remains, that we see what is the reconciliation of angels and men. I say that men have been reconciled to God, because they were previously alienated from him by sin, and because they would have had him as a Judge to their ruin, (313) had not the grace of the Mediator interposed for appeasing his anger. Hence the nature of the peace making between God and men was this, that enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge.
Between God and angels the state of matters is very different, for there was there (314) no revolt, no sin, and consequently no separation. It was, however, necessary that angels, also, should be made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had they not been confirmed by the grace of Christ. This, however, is of no small importance for the perpetuity of peace with God, to have a fixed standing in righteousness, so as to have no longer any fear of fall or revolt. Farther, in that very obedience which they render to God, there is not such absolute perfection as to give satisfaction to God in every respect, and without the need of pardon. And this beyond all doubt is what is meant by that statement in Job 4:18, He will find iniquity in his angels. For if it is explained as referring to the devil, what mighty thing were it? But the Spirit declares there, that the greatest purity is vile, (315) if it is brought into comparison with the righteousness of God. We must, therefore, conclude, that there is not on the part of angels so much of righteousness as would suffice for their being fully joined with God. They have, therefore, need of a peace maker, through whose grace they may wholly cleave to God. Hence it is with propriety that Paul declares, that the grace of Christ does not reside among mankind alone, and on the other hand makes it common also to angels. Nor is there any injustice done to angels, in sending them to a Mediator, that they may, through his kindness, have a well grounded peace with God.
Should any one, on the pretext of the universality of the expression, (316) move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not even of wicked men: though I confess that there is a difference, inasmuch as the benefit of redemption is offered to the latter, but not to the former. (317) This, however, has nothing to do with Paul’s words, which include nothing else than this, that it is through Christ alone, that, all creatures, who have any connection at all with God, cleave to him.
(311) “Bannis de la compagnie de Dieu;” — “Banished from the society of God.”
(312) “Tant excellent soit-il;” — “However excellent he may be.”
(313) “A leur confusion et ruine;” — “To their confusion and ruin.”
(314) “En eux;” — “Among them.”
(315) “Que la plus grande purete qu’on pourroit trouuer, ne sera que vilenie et ordure;” — “That the greatest purity that could be found will be nothing but filth and pollution.”
(316) “Sous ombre de ce mot, Toutes choses;” — “Under the pretext of this word, All things.”
(317) “Est offert aux meschans et reprouuez, et non pas aix diables;” — “Is offered to the wicked and reprobate, but not to devils.”
21. And whereas ye were formerly. The general doctrine which he had set forth he now applies particularly to them, that they may feel that they are guilty of very great ingratitude, if they allow themselves to be drawn away from Christ to new inventions. And this arrangement must be carefully observed, because the particular application of a doctrine, so to speak, affects the mind more powerfully. Farther, he leads their views to experience, that they may recognize in themselves the benefit of that redemption of which he had made mention. “You are yourselves a sample (318) of that grace which I declare to have been offered to mankind through Christ. For ye were alienated, that is, from God. Ye were enemies; now ye are received into favor: whence comes this? It is because God, being appeased by the death of Christ, has become reconciled to you.” At the same time, there is in this statement a change of person, for what he has previously declared as to the Father, he now affirms respecting Christ; for we must necessarily explain it thus, in the body of HIS flesh
The term διανοίας (thought) I explain, as employed by way of amplification, as though he had said, that they were altogether, and in the whole of their mental system, alienated from God, that no one may imagine, after the manner of philosophers, that the alienation is merely in a particular part, as Popish theologians restrict it to the lower appetites. “Nay,” says Paul, “what made you odious to God, had taken possession of your whole mind.” In fine, he meant to intimate, that man, whatever he may be, is wholly at variance with God, and is an enemy to him. The old interpreter renders it (sensum ) sense. Erasmus renders it mentem , (mind.) I have made use of the term cogitationis , to denote what the French call intention. For such is the force of the Greek word, and Paul’s meaning requires that it should be rendered so.
Farther, while the term enemies has a passive as well as active signification, it is well suited to us in both respects, so long as we are apart from Christ. For we are born children of wrath, and every thought of the flesh is enmity against God. (Rom 8:7.)
In wicked works. He shews from its effects the inward hatred which lies hid in the heart. For as mankind endeavor to free themselves from all blame, until they have been openly convicted, God shews them their impiety by outward works, as is more amply treated of in Rom 1:19. Farther, what is told us here as to the Colossians, is applicable to us also, for we differ nothing in respect of nature. There is only this difference, that some are called from their mother’s womb, whose malice God anticipates, so as to prevent them from breaking forth into open fruits, while others, after having wandered during a great part of their life, are brought back to the fold. We all, however, stand in need of Christ as our peace maker, because we are the slaves of sin, and where sin is, there is enmity between God and men.
(318) “Vn miroir;” — “A mirror.”
22. In the body of his flesh. The expression is in appearance absurd, but the body of his flesh means that human body, which the Son of God had in common with us. He meant, therefore, to intimate, that the Son of God had put on the same nature with us, that he took upon him this vile earthly body, subject to many infirmities, that he might be our Mediator. When he adds, by death, he again calls us back to sacrifice. For it was necessary that the Son of God should become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us.
That he might present us holy. Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. (Jer 31:33.) What he has already spoken of was a great matter, that righteousness has been procured for us through the death of Christ, so that, our sins being remitted, we are acceptable to God. Now, however, he teaches us, that there is in addition to this another benefit equally distinguished — the gift of the Holy Spirit, by which we are renewed in the image of God. This, also, is a passage worthy of observation, as shewing that a gratuitous righteousness is not conferred upon us in Christ, without our being at the same time regenerated by the Spirit to the obedience of righteousness, as he teaches us elsewhere, that
Christ is made to us righteousness and sanctification.
(1. o 1:30.)
The former we obtain by a gratuitous acceptance; (319) and the latter by the gift of the Holy Spirit, when we are made new creatures. There is however an inseparable connection between these two blessings of grace.
Let us, however, take notice, that this holiness is nothing more than begun in us, and is indeed every day making progress, but will not be perfected until Christ shall appear for the restoration of all things. For the Cœlestinians (320) and the Pelagians in ancient times mistakingly perverted this passage, so as to shut out the gracious benefit of the remission of sins. For they conceived of a perfection in this world which could satisfy the judgment of God, so that mercy was not needed. Paul, however, does not by any means shew us here what is accomplished in this world, but what is the end of our calling, and what blessings are brought to us by Christ.
(319) “Par l’acceptation gratuite de Dieu, c’est a dire pource qu’il nous accepte et ha agreables;” — “By God’s gratuitous acceptance, that is, because he accepts of us, and regards us with favor.”
(320) The followers of Cœlestius, who, along with Pelagius, held views subversive of the doctrine of original sin, the necessity of divine grace, and other doctrines of a kindred character. — Ed.
23. If ye continue. Here we have an exhortation to perseverance, by which he admonishes them that all the grace that had been conferred upon them hitherto would be vain, unless they persevered in the purity of the gospel. And thus he intimates, that they are still only making progress, and have not yet reached the goal. For the stability of their faith was at that time exposed to danger through the stratagems of the false apostles. Now he paints in lively colors assurance of faith when he bids the Colossians be grounded and settled in it. For faith is not like mere opinion, which is shaken by various movements, but has a firm steadfastness, which can withstand all the machinations of hell. Hence the whole system of Popish theology will never afford even the slightest taste of true faith, which holds it as a settled point, that we must always be in doubt respecting the present state of grace, as well as respecting final perseverance. He afterwards takes notice also of a relationship (321) which subsists between faith and the gospel, when he says that the Colossians will be settled in the faith only in the event of their not falling back from the hope of the gospel; that is, the hope which shines forth upon us through means of the gospel, for where the gospel is, there is the hope of everlasting salvation. Let us, however, bear in mind, that the sum of all is contained in Christ. Hence he enjoins it upon them here to shun all doctrines which lead away from Christ, so that the minds of men are otherwise occupied.
Which ye have heard. As the false apostles themselves, who tear and rend Christ in pieces, are accustomed proudly to glory in the name of the gospel, and as it is a common artifice of Satan to trouble men’s consciences under a false pretext of the gospel, that the truth of the gospel may be brought into confusion, (322) Paul, on this account, expressly declares, that that was the genuine, (323) that the undoubted gospel, which the Colossians had heard, namely, from Epaphras, that they might not lend an ear to doctrines at variance with it. He adds, besides, a confirmation of it, that it is the very same as was preached over the whole world. It is, I say, no ordinary confirmation when they hear that they have the whole Church agreeing with them, and that they follow no other doctrine than what the Apostles had alike taught and was everywhere received.
It is, however, a ridiculous boasting of Papists, in respect of their impugning our doctrine by this argument, that it is not preached everywhere with approbation and applause, inasmuch as we have few that assent to it. For though they should burst, they will never deprive us of this — that we at this day teach nothing but what was preached of old by Prophets and Apostles, and is obediently received by the whole band of saints. For Paul did not mean that the gospel should be approved of by the consent of all ages (324) in such a way that, if it were rejected, its authority would be shaken. He had, on the contrary, an eye to that commandment of Christ,
Go, preach the gospel to every creature; (Mar 16:15;)
which commandment depends on so many predictions of the Prophets, foretelling that the kingdom of Christ would be spread over the whole world. What else then does Paul mean by these words than that the Colossians had also been watered by those living streams, which, springing forth from Jerusalem, were to flow out through the whole world? (Zec 14:8.)
We also do not glory in vain, or without remarkable fruit and consolation, (325) that we have the same gospel, which is preached among all nations by the commandment of the Lord, which is received by all the Churches, and in the profession of which all pious persons have lived and died. It is also no common help for fortifying us against so many assaults, that we have the consent of the whole Church — such, I mean, as is worthy of so distinguished a title. We also cordially subscribe to the views of Augustine, who refutes the Donatists (326) by this argument particularly, that they bring forward a gospel that is in all the Churches unheard of and unknown. This truly is said on good grounds, for if it is a true gospel that is brought forward, while not ratified by any approbation on the part of the Church, it follows, that vain and false are the many promises in which it is predicted that the preaching of the gospel will be carried through the whole world, and which declare that the sons of God shall be gathered from all nations and countries, etc. (Hos 1:10.) But what do Papists do? Having bid farewell to Prophets and Apostles, and passing by the ancient Church, they would have their revolt from the gospel be looked upon as the consent of the universal Church. Where is the resemblance? Hence, when there is a dispute as to the consent of the Church, let us return to the Apostles and their preaching, as Paul does here. Farther, lest any one should explain too rigidly the term denoting universality, (327) Paul means simply, that it had been preached everywhere far and wide.
Of which I am made. He speaks also of himself personally, and this was very necessary, for we must always take care, that we do not rashly intrude ourselves into the office of teaching. (328) He accordingly declares, that this office was appointed him, that he may secure for himself right and authority. And, indeed, he so connects his apostleship with their faith, that they may not have it in their power to reject his doctrine otherwise than by abandoning the gospel which they had embraced.
(321) “Vne relation et correspondence mutuelle;” — “A mutual relationship and correspondence.”
(322) “Demeure en confus, et qu’on ne scache que c’est;” — “May remain in confusion, and it may not be known what it is.”
(323) “Vray et naturel;” — “True and genuine.”
(324) “Car Sainct Paul n’ a pas voulu dire que l’approbation de l’Euangile dependist du consentement de tous siecles;” — “For St. Paul did not mean to say, that the approbation of the Gospel depended on the consent of all ages.”
(325) “Ne sans vn fruit singulier et consolation merueilleuse;” — “Not without remarkable fruit, and wonderful consolation.”
(326) The Donatists were a sect that sprung up in Africa during the fourth century, and were, vigorously opposed by Augustine. — Ed.
(327) “Ce mot, Toute ;” — “This word, All. ”
(328) “De prescher et enseigner;” — “Of preaching and teaching.”
24. I now rejoice. He has previously claimed for himself authority on the ground of his calling. Now, however, he provides against the honor of his apostleship being detracted from by the bonds and persecutions, which he endured for the sake of the gospel. For Satan, also, perversely turns these things into occasions of rendering the servants of God the more contemptible. Farther, he encourages them by his example not to be intimidated by persecutions, and he sets forth to their view his zeal, that he may have greater weight. (329) Nay more, he gives proof of his affection towards them by no common pledge, when he declares that he willingly bears for their sake the afflictions which he endures. “But whence,” some one will ask, “arises this joy ?” From his seeing the fruit that springs from it. “The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain.” (330) In the same manner, in his First Epistle to the Thessalonians, he says, that he rejoiced in all necessities and afflictions, on the ground of what he had heard as to their faith. (1. h 3:6.)
And fill up what is wanting. The particle and I understand as meaning for, for he assigns a reason why he is joyful in his sufferings, because he is in this thing a partner with Christ, and nothing happier can be desired than this partnership. (331) He also brings forward a consolation common to all the pious, that in all tribulations, especially in so far as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, that they may enjoy fellowship with him in a blessed resurrection.
Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. For as he speaks in Rom 8:29,
Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren.
Farther, we know that there is so great a unity between Christ and his members, that the name of Christ sometimes includes the whole body, as in 1. o 12:12, for while discoursing there respecting the Church, he comes at length to the conclusion, that in Christ the same thing holds as in the human body. As, therefore, Christ has suffered once in his own person, so he suffers daily in his members, and in this way there are filled up those sufferings which the Father hath appointed for his body by his decree. (332) Here we have a second consideration, which ought to bear up our minds and comfort them in afflictions, that it is thus fixed and determined by the providence of God, that we must be conformed to Christ in the endurance of the cross, and that the fellowship that we have with him extends to this also.
He adds, also, a third reason — that his sufferings are advantageous, and that not merely to a few, but to the whole Church. He had previously stated that he suffered in behalf of the Colossians, and he now declares still farther, that the advantage extends to the whole Church. This advantage has been spoken of in Phi 1:12. What could be clearer, less forced, or more simple, than this exposition, that Paul is joyful in persecution, because he considers, in accordance with what he writes elsewhere, that we must
carry about with us in our body the mortification of Christ, that his life may be manifested in us? (2. o 4:10.)
He says also in Timothy,
If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him, (2. i 2:11)
and thus the issue will be blessed and glorious. Farther, he considers that we must not refuse the condition which God has appointed for his Church, that the members of Christ may have a suitable correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel.
Papists, however, disregarding and setting aside all these things, (333) have struck out a new contrivance in order that they may establish their system of indulgences. They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is a gratuitous remission of sins, and allege that they are redeemed by satisfactory deeds, when the satisfactions do not fill up the right measure, they call into their help the blood of the martyrs, that it may, along with the blood of Christ, serve as an expiation in the judgment of God. And this mixture they call the treasure of the Church (334), the keys of which they afterwards intrust to whom they think fit. Nor are they ashamed to wrest this passage, with the view of supporting so execrable a blasphemy, as if Paul here affirmed that his sufferings are of avail for expiating the sins of men.
They urge in their support the term ὑστερήματα, (things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. There is no one, however, that does not see that Paul speaks in this manner, because it is necessary, that by the afflictions of the pious, the body of the Church should be brought to its perfection, inasmuch as the members are conformed to their head. (335) I should also be afraid of being suspected of calumny in repeating things so monstrous, (336) if their books did not bear witness that I impute nothing to them groundlessly. They urge, also, what Paul says, that he suffers for the Church. It is surprising that this refined interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean, that the saints suffer for the Church, inasmuch as they confirm the faith of the Church. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. That my readers, however, may perceive more clearly their impudence, allow that the martyrs, as well as Christ, suffered for the Church, but in different ways, as I am inclined to express in Augustine’s words rather than in my own. For he writes thus in his 84. h treatise on John: “Though we brethren die for brethren, yet there is no blood of any martyr that is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us matter of imitation, but ground of thanksgiving.” Also, in the fourth book to Bonifacius: “As the only Son of God became the Son of man, that he might make us sons of God, so he has alone, without offense, endured punishment for us, that we may through him, without merit, obtain undeserved favor.” Similar to these is the statement of Leo Bishop of Rome; “The righteous received crowns, did not give them; and for the fortitude of believers there have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his latter end paid the debt of another.” (337)
Now, that this is the meaning of Paul’s words is abundantly manifest from the context, for he adds, that he suffers according to the dispensation that was given to him. And we know that the ministry was committed to him, not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy,
that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus.
(2. i 2:10.)
Also, in 2. o 1:4, (338) that
he willingly endures all things for their consolation and salvation.
Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately corrupt and adulterate the Scriptures, in order that they may give some color to their delusions.
(329) “Et monstre le grand zele qu’il auoit, afin qu’il y ait plus de poids et authorite en ce qu’il dit;” — “And shews the great zeal that he had, that there may be greater weight and authority in what he says.”
(330) “M’est douce et gracieuse, pouree qu’elle n’est point inutile;” — “Is sweet and agreeable to me, because it is not unprofitable.”
(331) “Ceste societe et conionction;” — “This fellowship and connection.”
(332) “It is worthy of remark, that the Apostle does not say παθηματα, the passion of Christ, but simply θλιψεις, the aff1. ctions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the Apostle had his share, in the passion of Christ he could have none.” — Dr. A. Clarke. — Ed.
(333) “Mais quoy? Les Papistes laissans tout ceci;” — “But what? Papists leaving all this.”
(334) See Calvin’S Institutes, vol. 2, p. 237, and Calvin on Corinthians, vol. 1, p. 68.
(335) “We are not to suppose that our Lord left any sufferings to be endured by Paul, or any one else, as the expiation of the sins or the ransom of the souls of his people... The filling up spoken of by the Apostle is not the supplementing Christ’s personal sufferings, but it is the completing that share allotted to himself as one of the members of Christ, as sufferings which, from the intimacy of union between the head and the members, may be called his sufferings. Christ lived in Paul, spoke in Paul, wrought in Paul, suffered in Paul; and in a similar sense, the sufferings of every Christian for Christ are the sufferings of Christ.” — Brown’s Expository Discourses on Peter, vol. 3, pp. 69, 70. — Ed.
(337) The reader will find the same passage as above quoted by Calvin in the Institutes, vol. 2, pp. 238, 239. See also Calvin on the Corinthians, vol. 1, p. 69, n. 1. — Ed.
(338) The reference would seem to be more appropriately directed towards 2. o 1:6 — probably a typesetting error in the original text. — fj.
25. Of which I am made a minister. Mark under what character he suffers for the Church — as being a minister, not to give the price of redemption, (as Augustine dexterously and piously expresses himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church on a different ground from that on which he called himself elsewhere, (1. o 4:1,) a minister of God, and a little ago, (Col 1:23,) a minister of the gospel. For the Apostles serve God and Christ for the advancement of the glory of both: they serve the Church, and administer the gospel itself, with a view to promote salvation. There is, therefore, a different reason for the ministry in these expressions, but the one cannot subsist without the other. He says, however, towards you, that they may know that his office has a connection also with them.
To fulfill the word. He states the end of his ministry — that the word of God may be effectual, as it is, when it is obediently received. For this is the excellence of the gospel, that it is the
power of God unto salvation to every one that believeth.
(Rom 1:16.)
God, therefore, gives efficacy and influence to his word through means of the Apostles. For although preaching itself, whatever may be its issue, is the fulfilling of the word, yet it is the fruit that shews at length (339) that the seed has not been sown in vain.
(339) “Toutesfois c’est a proprement parler, le fruit qui monstre en fin;” — “Yet it is, properly speaking, the fruit that shews at last.”
26. Hidden mystery. Here we have a commendation of the gospel — that it is a wonderful secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was
a stumblingblock to the Jews, and foolishness to the Greeks.
(1. o 1:23.)
We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the dignity of the gospel as often as an opportunity presents itself, and for that purpose he makes use of various arguments, according to the connection of the passage. Here he calls it a sublime secret, which was hid from ages and generations, that is, from the beginning of the world, through so many revolutions of ages. (340) Now, that it is of the gospel that he speaks, is evident from Rom 16:25, Eph 3:9, and other similar passages.
The reason, however, why it is so called, is demanded. Some, in consequence of Paul’s making express mention of the calling of the Gentiles, are of opinion, that the sole reason why it is so called is, that the Lord had, in a manner, contrary to all expectation, poured out his grace upon the Gentiles, whom he had appeared to have shut out for ever from participation in eternal life. Any one, however, that will examine the whole passage more narrowly, will perceive that this is the third reason, not the only one, in so far, I mean, as relates to the passage before us, and that other in the Romans, to which I have referred. For the first is — that whereas God had, previously to the advent of Christ, governed his Church under dark coverings, both of words and of ceremonies, he has suddenly shone forth in full brightness by means of the doctrine of the gospel. The second is — that whereas nothing was previously seen but external figures, Christ has been exhibited, bringing with him the full truth, which had lain concealed. The third is, what I have mentioned — that the whole world, which had up to this time been estranged from God, is called to the hope of salvation, and the same inheritance of eternal life is offered to all. An attentive consideration of these things constrains us to reverence and adore this mystery which Paul proclaims, however it may be held in contempt by the world, or even in derision.
Which is now revealed. Lest any one should turn aside to another meaning the term mystery, as though he were speaking of a thing that was still secret and unknown, he adds, that it has now at length been published, (341) that it might be known by mankind. What, therefore, was in its own nature secret, has been made manifest by the will of God. Hence, there is no reason why its obscurity should alarm us, after the revelation that God has made of it. He adds, however, to the saints, for God ’s arm has not been revealed to all, (Isa 53:1,) that they might understand his counsel.
(340) “D’annees et sieclcs;” — “Of years and ages.”
(341) “Publié et manifesté;” — “Published and manifested.”
27. To whom God was pleased to make known. Here he puts a bridle upon the presumption of men, that they may not allow themselves to be wise, or to inquire beyond what they ought, but may learn to rest satisfied with this one thing that it has so pleased God. For the good pleasure of God ought to be perfectly sufficient for us as a reason. This, however, is said principally for the purpose of commending the grace of God; for Paul intimates, that mankind did by no means furnish occasion for God’s making them participants of this secret, when he teaches that he was led to this of his own accord, and because he was pleased to do so. For it is customary for Paul to place the good pleasure of God in opposition to all human merits and external causes.
What are the riches. We must always take notice, in what magnificent terms he speaks in extolling the dignity of the gospel. For he was well aware that the ingratitude of men is so great, that notwithstanding that this treasure is inestimable, and the grace of God in it is so distinguished, they, nevertheless, carelessly despise it, or at least think lightly of it. Hence, not resting satisfied with the term mystery, he adds glory, and that, too, not trivial or common. For riches, according to Paul, denote, as is well known, amplitude. (342) He states particularly, that those riches have been manifested among the Gentiles; for what is more wonderful than that the Gentiles, who had during so many ages been sunk in death, so as to appear to be utterly ruined, are all on a sudden reckoned among the sons of God, and receive the inheritance of salvation?
Which is Christ in you. What he had said as to the Gentiles generally he applies to the Colossians themselves, that they may more effectually recognize in themselves the grace of God, and may embrace it with greater reverence. He says, therefore, which is Christ, meaning by this, that all that secret is contained in Christ, and that all the riches of heavenly wisdom are obtained by them when they have Christ, as we shall find him stating more openly a little afterwards. He adds, in you, because they now possess Christ, from whom they were lately so much estranged, that nothing could exceed it. Lastly, he calls Christ the hope of glory, that they may know that nothing is wanting to them for complete blessedness when they have obtained Christ. This, however, is a wonderful work of God, that in earthen and frail vessels (2. o 4:7) the hope of heavenly glory resides.
28. Whom we preach. Here he applies to his own preaching everything that he has previously declared as to the wonderful and adorable secret of God; and thus he explains what he had already touched upon as to the dispensation which had been committed to him; for he has it in view to adorn his apostleship, and to claim authority for his doctrine: for after having extolled the gospel in the highest terms, he now adds, that it is that divine secret which he preaches. It was not, however, without good reason that he had taken notice a little before, that Christ is the sum of that secret, that they might know that nothing can be taught that has more of perfection than Christ.
The expressions that follow have also great weight. He represents himself as the teacher of all men; meaning by this, that no one is so eminent in respect of wisdom as to be entitled to exempt himself from tuition. “God has placed me in a lofty position, as a public herald of his secret, that the whole world, without exception, may learn from me.”
In all wisdom. This expression is equivalent to his affirming that his doctrine is such as to conduct a man to a wisdom that is perfect, and has nothing wanting; and this is what he immediately adds, that all that shew themselves to be true disciples will become perfect. See the second chapter of First Corinthians. (1. o 2:6.) Now, what better thing can be desired than what confers upon us the highest perfection? He again repeats, in Christ, that they may not desire to know anything but Christ alone. From this passage, also, we may gather a definition of true wisdom — that by which we are presented perfect in the sight of God, and that in Christ, and nowhere else. (343)
(343) “Et non en autre;” — “And not in another.”
29. For which thing. He enhances, by two circumstances, the glory of his apostleship and of his doctrine. In the first place, he makes mention of his aim, (344) which is a token of the difficulty that he felt; for those things are for the most part the most excellent that are the most difficult. The second has more strength, inasmuch as he mentions that the power of God shines forth in his ministry. He does not speak, however, merely of the success of his preaching, (though in that too the blessing of God appears,) but also of the efficacy of the Spirit, in which God manifestly shewed himself; for on good grounds he ascribes his endeavors, inasmuch as they exceeded human limits, to the power of God, which, he declares, is seen working powerfully in this matter.
(344) “Son travaille et peine;” — “His labor and trouble.”
