---
title: "Clarke"
description: "Verse Colossians 1:1. Paul, an apostle - by the will of God — As the word αποστολος, apostle, signifies one sent, an envoy or messenger, any person or per"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/colossians/1"
---

Verse [Colossians 1:1](../../../kjv/colossians/1/1). ***Paul, an apostle - by the will of God*** — As the word αποστολος, *apostle*, signifies *one sent*, an envoy or messenger, any person or persons may be the *senders*: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an *apostle by* *the will of God*; signifying that he had derived his commission from an express volition or purpose of the Almighty.
***And Timotheus*** — Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.

Verse [Colossians 1:2](../../../kjv/colossians/1/2). ***To the saints*** — Those who professed Christianity. [Ephesians 1:1](../../../kjv/ephesians/1/1).
***Which are at Colosse*** — Instead of εν κολοσσαις, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the *Syriac, Coptic, Slavonic, Origen*, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read εν κολασσαις in *Colassa*, or among the *Colassians*; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called *Konos*. For other particulars see the *preface* to this epistle. [Ephesians 1:1](../../../kjv/ephesians/1/1)
***Grace be unto you*** — [Romans 1:7](../../../kjv/romans/1/7).
***And the Lord Jesus Christ.*** — This clause is omitted by many MSS., several *versions*, and some of the *fathers*. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.

Verse [Colossians 1:3](../../../kjv/colossians/1/3). ***We give thanks to God*** — Who is the author of all good; and from whom the *grace*, which has produced your conversion, has sprung by his mission of Christ Jesus. See the note on [Ephesians 1:15](../../../kjv/ephesians/1/15); [Ephesians 1:16](../../../kjv/ephesians/1/16).

Verse [Colossians 1:4](../../../kjv/colossians/1/4). ***Since we heard of your faith*** — This is very similar to [Ephesians 1:15](../../../kjv/ephesians/1/15). And it is certain that the apostle seems to have considered the Church at Ephesus, and that at Colassa to have been nearly in the same state, as the two epistles are very similar in their doctrine and phraseology.

Verse 6. ***Which is come unto you*** — The doctrine of the Gospel is represented as a *traveller*, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people.
***As*****it is*****in all the world*** — So rapid is this *traveller* in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his message to every people, and kindred, and nation, and tongue.
In the beginning of the apostolic age, the word of the Lord had certainly *free course*, did *run* and was *glorified*. Since that time the population of the earth has increased greatly; and, to follow the metaphor, the *traveller* still continues in his great journey. It is, the glory of the present day that, by means of the *British and Foreign Bible Society*, Bibles are multiplied in all the languages of Europe; and by means of the Christian missionaries, *Carey, Marshman*, and *Ward*, whose zeal, constancy, and ability, have been rarely equalled, and perhaps never surpassed, the sacred writings have been, in the compass of a few years, translated into most of the written languages of India, in which they were not previously extant. In this labour they have been ably seconded by the Rev. Henry Martyn, one of the East India Company's chaplains, who was taken to his great reward just when he had *completed* a pure and accurate version of the New Testament into *Persian*. The Rev. R. Morrison, at Canton, has had the honour to present the whole of the New Testament, in Chinese, to the immense population of that greatest empire of the earth. May that dark people receive it, and walk in the light of the Lord! And, by means of the *Wesleyan missionaries*, the sacred writings have been printed and widely circulated in the Singhalese and Indo- Portuguese, through the whole of the island of Ceylon, and the pure word of the Gospel has been preached there, and also on the whole continent of India, to the conversion of multitudes. Let every reader pray that all these noble attempts may be crowned with unlimited success, till the earth is filled both with the knowledge and glory of the Lord. *Talia secla currite*! Amen.
***And bringeth forth fruit*** — Wherever the pure Gospel of Christ is preached, it is the *seed of the kingdom*, and must be fruitful in all those who receive it by faith, in simplicity of heart.
After καρποφορουμενον, *bringeth forth fruit*, ABCD*EFG, many others, both the *Syriac*, Erpen's *Arabic*, the *Coptic, Sahidic,* *AEthiopic, Armenian, Slavonic, Vulgate*, and *Itala*, together with many of the *fathers*, add και αυξανομενον, *and increaseth*. It had not only *brought forth fruit*, but was *multiplying* its own kind; every fruit containing *seed*, and every seed producing thirty, sixty, or a hundredfold. This reading is very important, and is undoubtedly *genuine*.
***The grace of God in truth*** — Ye were *fruitful*, and went on *increasing* in the salvation of God, from the time that ye heard and acknowledged this doctrine to be of God, to spring from the grace or *benevolence* of God; and received it in truth, sincerely and uprightly, as his greatest gift to man.

Verse 7. ***As ye also learned of Epaphras - who is for you*** — Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with *Epaphroditus, Epaphras* being a contraction of that name, as *Demas* is of *Demetrius*; and it is remarkable that one of the *Slavonic* versions has *Epaphroditus* in this place. That he was a Colossian is evident from [Colossians 4:12](../../../kjv/colossians/4/12): *Epaphras, who is* one *of you*, οεξυμων. some think that he was the first who preached the Gospel among this people, and hence called an *apostle*. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by *labouring fervently for them all*, and pressing them forward, that *they might stand perfect and complete in all the* *will of God*.

Verse 8. ***Your love in the Spirit.*** — *So we preached, and so ye* *believed*. The heavenly flame in the heart of this minister communicated itself to those who heard him; it was *like priest* *like people*. They enjoyed a spiritual, energetic ministry, and they were a *spiritual* people; they had a *loving spirit*, and *love* through the *Spirit* of God which dwelt in them. And of this love of theirs in the Spirit, and particularly towards the apostle, Epaphras gave full proof, not only by describing to the apostle the affection they felt for him, but in presenting to him those *supplies* which their love to him caused them to furnish.

Verse 9. ***For this cause*** — See on [Ephesians 1:15-16](../../../kjv/ephesians/1/15-16)(note), where the same sentiment occurs.
***That ye might be filled*** — Nothing could satisfy the apostle, either for himself or his hearers, but the fulness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have *more*; it is their privilege to be filled with it. As the bright shining of the *sun* in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendour, so that they might know *the will of God, in* *all wisdom and spiritual understanding*; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.

Verse 10. ***That ye might walk worthy of the Lord*** — Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. [Ephesians 4:1](../../../kjv/ephesians/4/1); and on *"*[Philippians 1:27](../../../kjv/philippians/1/27)*"*.
***Unto all pleasing*** — Doing every thing in the best *manner*, in the most proper *time*, and in a becoming *spirit*. Even a good work may be marred and rendered fruitless by being done *improperly*, out of *season*, or in a *temper* of mind that grieves the Holy Spirit.
***Being fruitful in every good work*** — [Colossians 1:6](../../../kjv/colossians/1/6).
St. Paul exhorts the Christians at Colosse,
1. To *walk*-to be active in their Christian calling.
2. *To walk worthily*-suitably to the dignity of that calling, and to the purity of that God who had called them into this state of salvation.
3. To do every thing *unto all pleasing*; that God might be pleased with the *manner*, the *time*, the *motive, disposition, design*, and *object* of every act.
4. That they should be *fruitful*; mere *harmlessness* would not be sufficient; as God had sown good seed, he expected good fruit.
5. That *every work* should be *good*; they must not be fruitful in some works and fruitless in others.
6. That they should increase in religious knowledge as time rolled on, knowing, by genuine Christian *experience*, more of God, of his love, and of his peace, day by day.

Verse 11. ***Strengthened with all might*** — That they might be able to walk worthy of the Lord, bring forth fruit, &c. [Ephesians 3:13](../../../kjv/ephesians/3/13); [Ephesians 3:13](../../../kjv/ephesians/3/13), &c.
***According to his glorious power*** — According to that sufficiency of strength which may be expected from him who has all power both in the heavens and in the earth.
***Unto all patience*** — Relieving, hoping, and enduring all things.
***With joyfulness*** — Feeling the continual testimony that ye please God, which will be a spring of perpetual comfort. [Ephesians 4:2](../../../kjv/ephesians/4/2); [Ephesians 4:2](../../../kjv/ephesians/4/2).

Verse 12. ***Giving thanks unto the Father*** — Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of *merit* ye can never *claim* any thing from him.
***Which hath made us meet*** — ικανωσαντι. Who has *qualified* us to be partakers, c. Instead of ικανωσαντι, some MSS. and versions have καλεσαντι, *called* and B (the Codex Vaticanus) has both readings. *Giving thanks unto the Father, who hath called and* *qualified us to be partakers*.
***Of the inheritance*** — εις την μεριδα του κληρου. A plain allusion to the division of the promised land by *lot* among the different families of the twelve Israelitish tribes. The κληρος was the *lot* or *inheritance* belonging to the *tribe*; the μερις was the *portion* in that *lot* which belonged to each *family* of that tribe. This was a type of the kingdom of God, in which *portions* of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.
***Of the saints in light*** — *Light*, in the sacred writings, is used to express knowledge, *felicity*, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a *darkness* which might be felt yet all the Israelites had *light* in their dwellings; so in this world, while the *darkness* and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the *light* and of the *day*, have in them no occasion of *stumbling*, and are on their way to the *ineffable light* at the right hand of God. Some think there is an allusion here to the *Eleusinian mysteries*, celebrated in deep caves and *darkness* in honour of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.

Verse 13. ***Delivered us from the power of darkness*** — Darkness is here *personified*, and is represented as having εξουσια, *power,* *authority*, and *sway*; all Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.
***Translated*****us*****into the kingdom*****, c.**] He has thoroughly changed our state, brought us out of the dark region of vice and impiety, and placed us in the kingdom under the government of *his dear Son*, υιου της αγαπης αυτου, *the Son of his love* the person whom, in his infinite love, he has given to make an atonement for the sin of the world.

Verse 14. ***In whom we have redemption*** — Who has paid down the redemption price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light.
The clause, δια του αιματος αυτου, *Through his blood*, is omitted by ABCDEFG, and by most others of weight and importance; by the *Syriac, Arabic* of Erpen, *Coptic, AEthiopic, Sahidic*, some copies of the *Vulgate* and by the *Itala*; and by most of the *Greek fathers.* Griesbach has left it out of the text. It is likely that the reading here is *not genuine*; yet that we have redemption any other way than through the sacrifice of Christ, the Scriptures declare not. The same phrase is used [Ephesians 1:7](../../../kjv/ephesians/1/7), where there is no *various* reading in any of the MSS., *versions*, or *fathers*.
***The forgiveness of sins*** — αφεσιν των αμαρτιων. *The taking away* *of sins*; all the *power, guilt*, and *infection* of sin. All sin of every kind, with all its influence and consequences.

Verse 15. ***Who is the image of the invisible God*** — The counterpart of God Almighty, and if the *image* of the *invisible* God, consequently nothing that *appeared* in him could be that *image*; for if it could be *visible* in the *Son*, it could also be *visible* in the *Father*; but if the Father be *invisible*, consequently his *image* in the Son must be *invisible* also. This is that *form of God* of which he divested himself; the ineffable glory in which he not only did not appear, as to its *splendour* and *accompaniments*, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the *fulness of the Godhead* *bodily*, which dwelt in him.
***The first-born of every creature*** — I suppose this phrase to mean the same as that, [Philippians 2:9](../../../kjv/philippians/2/9): *God hath given him a name which is above every name*; he is as *man* at the *head* of all the creation of God; nor can he with any propriety be considered as a *creature*, having himself created all things, and existed before any thing was made. If it be said that God created *him* first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. [Colossians 1:16](../../../kjv/colossians/1/16); [Colossians 1:17](../../../kjv/colossians/1/17) As the Jews term Jehovah בכורו של עולם *becoro shel olam*, *the first-born of all the world*, or *of all the creation*, to signify his having created or produced all things; (see Wolfius in loc.) *so* Christ is here termed, and the words which follow in the 16th and 17th [Colossians 1:16](../../../kjv/colossians/1/16); [Colossians 1:17](../../../kjv/colossians/1/17) verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal *pre-existence*, and to point him out as the *cause* of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the *inferiority* of Jesus Christ.

Verse 16. 17. ***For by him were all things created***, c.] These two verses contain parts of the same subject. I shall endeavour to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate.
*Four* things are here asserted:
1. That Jesus Christ is the *Creator of the universe of all things visible and invisible* of all things that had a *beginning*, whether they exist in *time* or in *eternity*.
2. That whatsoever was created was created FOR *himself*; that he was the *sole end* of his own work.
3. That he was *prior* to all *creation*, to all *beings*, whether in the *visible* or *invisible* world.
4. That he is the *preserver* and *governor* of all things; for *by him all things consist*.
Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly *God*.
I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of *being* where all was *absolute nonentity*, so it necessarily implies that the Creator acted *of* and *from* himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any *motive, reason*, or *impulse, without himself*; which would argue there was some being to produce the *motive* or *impulse*, or to *give* the *reason*. Creation, therefore, is the work of him who is *unoriginated*, infinite, unlimited, and eternal. But *Jesus Christ is the Creator* *of all things*, therefore Jesus Christ must be, according to the plain construction of the apostle's words, truly and properly GOD.
II. As, previously to creation, there was no *being* but God, consequently the great *First Cause* must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had *no existence*, than he could be *moved* by *nonexistence*, to produce existence or creation. The Creator, therefore, must make every thing FOR *himself*.
Should it be objected that Christ created *officially* or by *delegation*, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but *one* Creator; because it is impossible that there can be *two* or *more* Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected *officially*, or by *delegation*, for this would imply a *Being conferring the office*, and *delegating* such *power*; and that the Being *to* whom it was delegated was a *dependent Being*; consequently not *unoriginated* and *eternal*; but this the nature of creation proves to be absurd.
1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence.
2. It is impossible, because, if omnipotence be *delegated*, he to whom it is delegated *had it not before*, and he who delegates it *ceases to* *have it*, and consequently *ceases to be* GOD; and the other to whom it was delegated *becomes God*, because such attributes as those with which he is supposed to be invested are *essential* to the nature of God. On this supposition *God ceases to exist*, though infinite and eternal, and another not naturally *infinite* and *eternal* becomes such; and thus an *infinite* and *eternal Being* ceases to exist, and another infinite and eternal Being is produced in *time*, and has a *beginning*, which is absurd. Therefore, as *Christ* is the *Creator*, he did not create by *delegation*, or in any *official way*.
Again, if he had created by *delegation* or *officially*, it would have been *for* that *Being who gave him that office*, and delegated to him the requisite power; but the text says that *all things were* *made* BY *him and* FOR *him*, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God.
III. As all *creation* necessarily exists in *time*, and had a *commencement*, and there was an *infinite duration* in which it *did* *not exist*, whatever was *before* or *prior* to that must be *no part* *of creation*; and the Being who existed prior to creation, *and* *before all things* - all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, *Jesus Christ was* *before all things*; ergo, the apostle conceived Jesus Christ to be truly and essentially God.
IV. As every *effect* depends upon its *cause*, and cannot exist without it; so *creation*, which is an *effect* of the *power* and *skill* of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the *Preserver*, is as necessary to the continuance of all things, as God the *Creator* was to their original production. But this *preserving* or *continuing* power is here ascribed to *Christ*, for the apostle says, And *by him do all things consist*; for as all being was derived from him as its *cause*, so all being must *subsist* *by him*, as the *effect* subsists *by* and *through* its *cause*. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the *preservation* of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God.
Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for *humanum est errare et* *nescire*; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an *uninspired* man, giving *his own view* of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the *inspiration of the Holy Ghost*, then we have, from the plain grammatical meaning of the words which he has used, the fullest *demonstration* (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was GOD *over all*. And as *God* alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the *Lord Jesus*, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.

Verse 17. 

Verse 18. ***He is the head of the body*** — What the apostle has said in the two preceding verses refers to the *Divine* nature of Jesus Christ; he now proceeds to speak of his *human* nature, and to show how highly that is exalted beyond all created things, and how, in that, he is *head* of the *Church*-the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the *man* in whom the fulness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received.
***The beginning, the first-born from the dead*** — In [1 Corinthians 15:20](../../../kjv/1-corinthians/15/20), Christ is called *the first-fruits of them that slept*; and here, the *chief and first-born from the dead*; he being the first that ever resumed the natural life, with the employment of all its functions, never more to enter the empire of death, after having died a natural death, and in such circumstances as precluded the possibility of deception. The αρχη, *chief, head*, or *first*, answers in this verse to the απαρχη, or *first-fruits*, [1 Corinthians 15:20](../../../kjv/1-corinthians/15/20). Jesus Christ is not only the first who rose from the dead to die no more, but he is the first-fruits of human beings; for as surely as the *first-fruits* were an indication and pledge of the *harvest*, so surely was the *resurrection* of Christ the proof that all mankind should have a resurrection from the dead.
***That in all - he might have the pre-eminence*** — That he might be considered, in consequence of his mediatorial office, as possessing the *first* place in and being *chief* over all the creation of God; for is it to be wondered at that the human nature, with which the great Creator condescended to unite himself, should be set over all the works of his hands?

Verse 19. ***For it pleased the Father that in him should all**********fulness dwell*** — As the words, *the Father* are not in the text, some have translated the verse thus: *For in him it seemed right that* *all fulness should dwell*; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The πληρωμα, or *fulness*, must refer here to the Divine nature dwelling in the man Christ Jesus.

Verse 20. ***And, having made peace through the blood of his**********cross*** — Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement.
***To reconcile all things unto himself*** — The enmity was on the part of the *creature*; though God is angry with the wicked every day, yet he is never *unwilling* to be reconciled. But man, whose carnal mind is enmity to God, is naturally *averse* from this reconciliation; it requires, therefore, the *blood of the cross* to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! [2 Corinthians 5:19](../../../kjv/2-corinthians/5/19), c.
***Things in earth, or things in heaven.*** — Much has been said on this very obscure clause but, as it is my object not to write *dissertations* but *notes*, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify *all the world*, or *all mankind*, as Dr. Hammond supposed *the things* *in heaven* may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the *blood of the cross*, for the blood of calves and goats could not take away sin. After all, the apostle probably means the *Jews* and the *Gentiles*; the state of the former being always considered a sort of *Divine* or *celestial* state, while that of the latter was reputed to be merely *earthly*, without any mixture of *spiritual* or *heavenly* good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them *one fold* under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

Verse 21. ***And you, that were sometime alienated*** — All men are *alienated* from God, and all are *enemies in their minds* to him, and show it by their *wicked works*; but this is spoken particularly of the *Gentiles*. The word απαλλοτριοω, which we render to *alienate*, to *give to another*, to *estrange*, expresses the state of the Gentiles: while the Jews were, at least by profession, *dedicated* to God, the Gentiles were *alienated*, that is, *given up to others*; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb αλλοτριοω, to *alienate*, being compounded here with the preposition απο, *from*, signifies to abalienate, to *estrange utterly*, to be *wholly the property of* *another*. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry.
***Enemies in your mind*** — They had the *carnal mind*, which is enmity against God; and this was expressed in their outward conduct by *wicked works*. [Romans 5:10](../../../kjv/romans/5/10); [Romans 5:10](../../../kjv/romans/5/10). The mind is taken here for all the *soul, heart, affections, passions*, &c.

Verse 22. ***In the body of his flesh*** — By Christ's assumption of a human body, and dying for man, he has made an atonement for sin, through which men become reconciled to God and to each other.
***To present you holy*** — Having saved you from your sins.
***Unblamable*** — Having filled you with his Spirit, and written his law in your *hearts*, so that his love, shed abroad in your hearts, becomes the principle and motive to every action. The *tree* therefore being good, the *fruit* is also good.
***And unreprovable*** — For, being filled with love, joy, peace, meekness, gentleness, and goodness, against these there is no law; and as they were called to love God with all their heart, soul, mind, and strength, and their neighbour as themselves, the whole *spirit* and *design* of the law was fulfilled in them, for *love is* *the fulfilling of the law*.
***In his sight*** — At the day of judgment. None can enjoy heaven who have not been *reconciled* to God here, and shown forth the fruits of that reconciliation in being made *holy* and *unblamable*, that, when they come to be judged, they may be found *unreprovable*.

Verse 23. ***If ye continue in the faith*** — This will be the case if you, who have already believed in Christ Jesus, continue in that faith, *grounded* in the knowledge and love of God, and *settled*-made *firm* and perseveringly *steadfast*, in that state of salvation.
***And*** be *not moved away*] Not permitting yourselves to be seduced by false teachers.
***The hope of the Gospel*** — The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel HOPE.
***To every creature which is under heaven*** — A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been *equally* offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.

Verse 24. ***Rejoice in my sufferings for you*** — St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance - his asserting that God had chosen the Gentiles, and called them to enjoy the *very* *same privileges* with the Jews, and to constitute one Church with them.
It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. [Colossians 4:2](../../../kjv/colossians/4/2).
***That which is behind of the afflictions of Christ*** — I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people.
It is worthy of remark that the apostle does not say παθηματα, the *passion* of Christ, but simply θλιψεις, the *afflictions*; 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. He trod the wine press *alone*, of the people there were none with him.
***His body's sake*** — Believers, both of Jews and Gentiles, who form that one *body*, of which Christ is the *head*.

Verse 25. ***Whereof I am made a minister*** — Having received especial commission from God to preach salvation to the Gentiles.
***According to the dispensation*** — κατα την οικονομιαν. According to the Gospel *economy* or *institution*; the *scheme* or *plan* of salvation by Christ crucified.
***To fulfil the word of God*** — The Greek πληρωσαι τον λογον του Θεου may be translated, *fully to preach the doctrine of God*. See [Romans 15:19](../../../kjv/romans/15/19), and the note there. Were we to take the word in its common meaning, it might signify to accomplish the purpose of God, as predicted by the prophets.

Verse 26. ***The mystery which hath been hid*** — The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the *mystery*, see [Ephesians 3:3](../../../kjv/ephesians/3/3), c.
***Made manifest to his saints*** — It is fully known to all who have embraced the doctrine of Christ crucified to all Christians.

Verse 27. ***The riches of the glory*** — God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes.
***Which is Christ in you, the hope of glory*** — In this and the following verse there are several remarkable particulars:-
I. We find here the *sum* and *substance* of the apostle's preaching.
1. He preached *Christ*, as the only Saviour of sinners.
2. He proclaimed this Christ as being *in* them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition εν should be translated *among*, it amounts to the same; for Christ was *among* them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling *in* them.
3. He preached this *present* and *indwelling* Christ as the *hope of* *glory*; for no man could rationally hope for glory who had not the *pardon* of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ.
II. We see the *manner* in which the apostles preached.
1. *They warned every one*-they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation.
2. *They taught every man in all wisdom*-they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man's self and his God constitutes all that is essentially necessary to be known for present and eternal happiness.
III. The *end* which the apostles had in view in thus preaching Christ: to *present every man perfect in Christ Jesus*. The words τελειον εν χριστω, perfect in or through Christ, signify two things: 1. That they should be *thoroughly instructed* in the doctrines of Christianity, so that they should know the truth as it is in Jesus. 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fulness. The succeeding chapter amply proves that nothing less than this entered into the apostle's design. Men may dispute as they please about *Christian* *perfection*, but without it no soul shall ever see God. He who is not saved from *all sin* here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he laboured to bring all men, was something to be attained in and *through Christ*. The apostles preached Christ *in* the people; and they preached him as crucified for mankind. He who *died for* them was to *live in* them, and fill their whole souls with his own purity. No *indwelling sin* can be tolerated by an *indwelling Christ*; for he came into the world to save his people from their sins.
IV. We see who were the objects of the apostle's ministry: the Jews and Gentiles; παντα ανθρωπον, every man, the *whole human* *race*. Every man had sinned; and for every sinner Christ had died; and he died for them that they might be saved from all their sins. The apostles never restrained the offers of salvation; they made them frankly to all, believing that it was the will of God that all should believe and be saved: hence they warned and taught every man that they might, at the day of judgment, present every man perfect in Christ Jesus; for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fulness of the blessing of the Gospel of peace.

Verse [Colossians 1:29](../../../kjv/colossians/1/29). ***Whereunto I also labour*** — In order to accomplish this end, I labour with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, αγωνιζομενος κατα την ενεργειαν αυτου την ενεργουμενην - εν δυναμει, will find that no verbal translation can convey their sense. God worked *energetically* in St. Paul, and he *wrought energetically* with God; and all this was in reference to the salvation of mankind.
1. THE preceding chapter contains the highest truths in the Christian religion, conveyed in language peculiar to this apostle; a language never taught by man, clothing ideas as vast as the human mind can grasp, and both coming immediately from that inspiration of the Almighty which giveth understanding.
2. What the apostle says on the Godhead of Christ has already been distinctly noted; and from this we must conclude that, unless there be some secret way of understanding the 16th and 17th verses, [Colossians 1:16](../../../kjv/colossians/1/16); [Colossians 1:17](../../../kjv/colossians/1/17) which God has nowhere revealed, taken in their sober and rational sense and meaning they must for ever settle this very important point. Let any man of common sense and reason hear these words, whose mind had not been previously warped by any sentiment on the subject, and who only knew, in religious matters, this one great truth, that there is a God, and that he made and governs all things; and then let him be asked, Of whom doth the apostle speak this? Would he not immediately answer, *He* *speaketh of God*? As to the difficulties on this subject, we must consider them difficulties rather to our limited intellect, than as belonging to the subject. We can know but little of an infinite and eternal Being; nothing, properly speaking, but what himself is pleased to reveal. Let us receive, *this* with gratitude and reverence. See my discourse on the sum and substance of apostolic preaching.

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