---
title: "Commentary Critical and Explanatory on the Whole Bible -  Colossians 1"
description: "CHAPTER 1   :-. ADDRESS:
INTRODUCTION: CONFIRMING
EPAPHRAS"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/colossians/1"
---

CHAPTER 1

. ADDRESS:
INTRODUCTION: CONFIRMING
EPAPHRAS' TEACHING:
THE GLORIES
OF CHRIST:
THANKSGIVING AND PRAYER
FOR THE COLOSSIANS:
HIS OWN
MINISTRY OF THE MYSTERY.

**1. by the will of God**—*Greek,*
"through," c. (compare *Note,* see on ).
**Timothy**—(Compare *Notes,*
see on and ). He was with Paul at the time of writing in Rome. He had
been companion of Paul in his first tour through Phrygia, in which
Colosse was. Hence the Colossians seem to have associated him with
Paul in their affections, and the apostle joins him with himself in
the address. Neither, probably, had *seen* the Colossian *Church*
(compare [Colossians 2:1](../../../kjv/colossians/2/1)) but had seen,
during their tour through Phrygia, individual Colossians, as
Epaphras, Philemon, Archippus, and Apphia ([Colossians 2:1](../../../kjv/colossians/2/1)), who when converted brought the Gospel to their native city.

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

**3.** Thanksgiving for the "faith,
hope, and love" of the Colossians. So in the twin Epistle sent
at the same time and by the same bearer, Tychicus ([Ephesians 1:15](../../../kjv/ephesians/1/15);
[Ephesians 1:16](../../../kjv/ephesians/1/16)).
**We**—I and Timothy.
**and the Father**—So some
of the oldest manuscripts read. But others better omit the "and,"
which probably crept in from [Ephesians 1:16](../../../kjv/ephesians/1/16).
**praying always for you**—with
thanksgiving ([Philippians 4:6](../../../kjv/philippians/4/6)). See [Philippians 4:6](../../../kjv/philippians/4/6).

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

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

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

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

**8. your love**— (); "to all the saints."
**in the Spirit**—the
sphere or element IN which
alone true love is found; as distinguished from the state of those
"in the flesh" ([Romans 8:9](../../../kjv/romans/8/9)).
Yet even they needed to be stirred up to greater love ([Romans 8:9](../../../kjv/romans/8/9)). Love is the first and chief fruit of the Spirit ([Romans 8:9](../../../kjv/romans/8/9)).

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

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

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

**12.** *You* "giving
thanks unto the Father." See on ; this clause is connected with "that *ye* may be
filled" ([Colossians 1:9](../../../kjv/colossians/1/9)), and
"that *ye* may walk" ([Colossians 1:9](../../../kjv/colossians/1/9)). The connection is not, "*We* do not cease to
pray for you ([Colossians 1:9](../../../kjv/colossians/1/9)) giving
thanks."
**unto the Father**—of
Jesus Christ, and so *our* Father by adoption ([Galatians 3:26](../../../kjv/galatians/3/26);
[Galatians 4:4-6](../../../kjv/galatians/4/4-6)).
**which hath made us
meet**—*Greek,* "who *made* us meet." Not "*is
making* us meet" by progressive growth in holiness; but *once
for all made* us meet. It is not *primarily* the *Spirit's*
work that is meant here, as the text is often used; but the *Father's*
work in putting us by adoption, once for all, in a new standing,
namely, *that of children.* The believers meant here were in
different stages of progressive sanctification; but in respect to the
meetness specified here, they all alike had it from the Father, in
Christ His Son, being "complete in Him" ([Galatians 4:4-48](../../../kjv/galatians/4/4-48)). Compare [John 17:17](../../../kjv/john/17/17);
[Judges 1:1](../../../kjv/judges/1/1), "sanctified by God
*the Father*"; [1 Corinthians 1:30](../../../kjv/1-corinthians/1/30).
Still, *secondarily,* this once-for-all meetness contains in it
the germ of sanctification, afterwards developed progressively in the
life by the Father's Spirit in the believer. The Christian life of
heavenliness is the first stage of heaven itself. There must, and
will be, a *personal* meetness for heaven, where there is a
*judicial* meetness.
**to be partakers,**
c.—*Greek,* "for the (or '*our*') portion of the
inheritance ([Acts 20:32](../../../kjv/acts/20/32) [Acts 26:18](../../../kjv/acts/26/18);
[Ephesians 1:11](../../../kjv/ephesians/1/11)) of the saints in
light." "Light" begins in the believer here,
descending from "the Father of lights" by Jesus, "the
true light," and is perfected in the kingdom of light, which
includes knowledge, purity, love, and joy. It is contrasted here with
the "darkness" of the unconverted state ([Ephesians 1:11](../../../kjv/ephesians/1/11); compare [1 Peter 2:9](../../../kjv/1-peter/2/9)).

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

**14.** (.)
**redemption**—rather as
*Greek,* "*our* redemption."
**through his blood**—omitted
in the oldest manuscripts; probably inserted from .
**sins**—Translate as
*Greek,* "*our* sins." The more general term: for
which [Ephesians 1:7](../../../kjv/ephesians/1/7), *Greek,*
has, "our *transgressions,*" the more special term.

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

**16. For**—*Greek,*
"Because." This gives the proof that He is not included in
the things created, but is the "first-begotten" before
"every creature" (), begotten as "the Son of God's love" (), antecedently to all other emanations: "for" all
these other emanations came from Him, and whatever was created, *was
created by Him.*
**by him**—rather as *Greek,*
"*in* Him": as the conditional element, pre-existent
and all-including: the creation of all things BY
*Him* is expressed afterwards, and is a different fact from the
present one, though implied in it [ALFORD].
God revealed Himself in the Son, the Word of the Father, *before
all created existence* (). That Divine Word carries IN
*Himself the archetypes of all existences,* so that "IN
*Him* all things that are in heaven and earth have been
created." The "in Him" indicates that the Word is the
ideal ground of all existence; the "*by* Him," below,
that He is the *instrument* of actually realizing the divine
idea [NEANDER]. His
essential nature as the Word of the Father is not a mere appendage of
His incarnation, but is the ground of it. The original relation of
the Eternal Word to men "made in His image" (), is the source of the new relation to them by redemption,
formed in His incarnation, whereby He restores them to His lost
image. "*In* Him" implies something prior to "by"
and "for Him" presently after: the three prepositions mark
in succession the beginning, the progress, and the end [BENGEL].
**all things**—*Greek,*
"*the* universe of things." That the *new creation*
is not meant in this verse (as Socinians interpret), is plain; for
*angels,* who are included in the catalogue, were not *new
created* by Christ; and he does not speak of the new creation till
[Colossians 1:18](../../../kjv/colossians/1/18). The creation "of
the things that are in the *heavens*" (so *Greek*)
includes the creation of the *heavens themselves:* the former
are rather named, since the inhabitants are more noble than their
dwellings. Heaven and earth and all that is m them ([1 Chronicles 29:11](../../../kjv/1-chronicles/29/11);
[Nehemiah 9:6](../../../kjv/nehemiah/9/6); [Revelation 10:6](../../../kjv/revelation/10/6)).
**invisible**—the world of
spirits.
**thrones, or
dominions**—*lordships:* the thrones are the greater of the
two.
**principalities, or
powers**—rather, "*rules,* or *authorities*":
the former are stronger than the latter (compare *Note,* see on
[Revelation 10:6](../../../kjv/revelation/10/6)). The latter pair refer to
offices *in respect to God's creatures:* "thrones and
dominions" express exalted *relation to God,* they being
the *chariots* on which He rides displaying His glory ([Revelation 10:6](../../../kjv/revelation/10/6)). The existence of various orders of angels is established
by this passage.
**all things**—*Greek,*
"the whole universe of things."
**were**—rather, to
distinguish the *Greek* aorist, which precedes from the perfect
tense here, "*have been* created." In the former case
the creation was viewed as *a past act at a point of time,* or
as done once for all; here it is viewed, not merely as one historic
act of creation in the past, but as the *permanent result now and
eternally continuing.*
**by him**—as the
instrumental Agent ([John 1:3](../../../kjv/john/1/3)).
**for him**—as the grand
*End* of creation; containing in Himself the reason why creation
is at all, and why it is as it is [ALFORD].
He is the *final* cause as well as the *efficient* cause.
LACHMANN'S punctuation of
[Colossians 1:15-18](../../../kjv/colossians/1/15-18) is best,
whereby "the first-born of every creature" ([Colossians 1:15-51](../../../kjv/colossians/1/15-51)) answers to "the first-born from the dead" ([Colossians 1:15-51](../../../kjv/colossians/1/15-51)), the whole forming one sentence with the words ("All
things were created by Him and for Him, and He is before all things,
and by Him all things consist, and He is the Head of the body, the
Church") intervening as a parenthesis. Thus Paul puts first, *the
origination by Him of the natural creation;* secondly, *of the
new creation.* The parenthesis falls into four clauses, two and
two: the former two support the first assertion, "the first-born
of every creature"; the latter two prepare us for "the
first-born from the dead"'; the former two correspond to the
latter two in their form—"All things by Him . . . and He is,"
and "By Him all things . . . and He is."

**17.** (.) Translate as *Greek,* "And *He Himself*
(the great HE) is
(implying *divine essential being*) before all things," in
*time,* as well as in dignity. Since He is before all things, He
is *before even time,* that is, *from eternity.* Compare
"the first-born of every creature" ().
**by him**—*Greek,*
"IN Him" (as the
conditional element of existence, ) [ALFORD].
**consist**—"subsist."
Not only are called into being from nothing, but *are maintained in
their present state.* The Son of God is the *Conserver,* as
well as the *Creator* of all things [PEARSON].
BENGEL less probably
explains, "All things in Him come together into one *system:*
the universe found its completion in Him" ([Isaiah 41:4](../../../kjv/isaiah/41/4);
[Revelation 22:13](../../../kjv/revelation/22/13)). Compare as to GOD,
[Romans 11:36](../../../kjv/romans/11/36): similar language;
therefore *Christ* must be God.

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

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

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

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

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

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

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

**25. am**—*Greek,* "I
*was* made a minister": resuming , "whereof I Paul was made a minister."
**dispensation**—the
*stewardship* committed to me to dispense in the house of God,
the Church, to the whole family of believers, the goods of my Master
([Luke 12:42](../../../kjv/luke/12/42); [1 Corinthians 4:1](../../../kjv/1-corinthians/4/1);
[1 Corinthians 4:2](../../../kjv/1-corinthians/4/2); [1 Corinthians 9:17](../../../kjv/1-corinthians/9/17);
[Ephesians 3:2](../../../kjv/ephesians/3/2)).
**which is given**—*Greek,*
"which *was* given."
**for you**—with a view to
you, Gentiles ([Colossians 1:27](../../../kjv/colossians/1/27); [Romans 15:16](../../../kjv/romans/15/16)).
**to fulfil**—to bring it
fully to all: the end of his stewardship: "fully preached"
([Romans 15:19](../../../kjv/romans/15/19)). "The *fulness*
of Christ ([Colossians 1:19](../../../kjv/colossians/1/19)), and of
the times ([Ephesians 1:10](../../../kjv/ephesians/1/10)) required
him so to do" [BENGEL].

**26. the mystery**—(See on ; [Ephesians 3:5-9](../../../kjv/ephesians/3/5-9)).
The *mystery,* once hidden, now revealed, is redemption for the
whole Gentile world, as well as for the Jews, "Christ in *you*
(Gentiles) the hope of glory" ([Ephesians 3:5-49](../../../kjv/ephesians/3/5-49)).
**from ages**—"from,"
according to ALFORD,
refers to time, not "hidden from": from the time of the
ages; still what is meant is that the mystery was hidden from *the
beings living in those* "*ages.*" The "ages"
are the vast successive periods marked by successive orders of beings
and stages of creation. *Greek,* "Æons," a word used
by the Gnostics for angelic beings emanating from God. The Spirit by
Paul presciently, in opposition to Gnostic error already beginning
([Colossians 2:18](../../../kjv/colossians/2/18)), teaches, that the
mystery of redemption was hidden in God's purposes in Christ, alike
from the *angelic beings* (compare [Colossians 2:18](../../../kjv/colossians/2/18)) of the pre-Adamic "ages," and from the subsequent
*human* "generations." Translate as *Greek,* "*the*
ages . . . *the* generations."
**made manifest to his
saints**—to His apostles and prophets primarily ([Colossians 2:18](../../../kjv/colossians/2/18)), and through them to *all His saints.*

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

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

**29. Whereunto**—namely, "to
present every man perfect in Christ."
**I also labour**—rather,
"I labor also." I not only "proclaim" (*English
Version,* "preach") Christ, but I *labor* also.
**striving**—in "conflict"
([Colossians 2:1](../../../kjv/colossians/2/1)) of spirit (compare [Colossians 2:1](../../../kjv/colossians/2/1)). The same *Greek* word is used of Epaphras ([Colossians 2:1](../../../kjv/colossians/2/1)), "*laboring fervently* for you in prayers":
literally, "agonizing," "striving as in the agony of a
contest." So Jesus in Gethsemane when praying ([Colossians 2:1](../../../kjv/colossians/2/1)): so "strive" (the same *Greek* word,
"agonize"), [Luke 13:24](../../../kjv/luke/13/24).
So Jacob "*wrestled*" in prayer ([Luke 13:24](../../../kjv/luke/13/24)). Compare "contention," *Greek,* "agony,"
or "striving earnestness," [Luke 13:24](../../../kjv/luke/13/24).
**according to his working**—Paul
avows that he has power to "strive" in spirit for his
converts, so far only as *Christ* works in him and by him
([Ephesians 3:20](../../../kjv/ephesians/3/20); [Philippians 4:13](../../../kjv/philippians/4/13)).
**mightily**—literally, "in
power."

```json
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