Bible Commentaries
Colossians 1

Verse 1

Col 1:1

Colossians 1:1

Paul, an apostle of Christ Jesus—Paul did not always bring his apostolic authority to mind at the beginning of his epistles. To the Thessalonians he had not then adopted the prac­tice. In the joyous epistle to the Philippians, he had no need to urge his authority, for none among them ever questioned it. In that to Philemon, friendship is uppermost, and though he says, “I have all boldness in Christ to enjoin thee that which is befitting, yet for love’s sake I rather beseech,” and did not command as an apostle, but besought him as a prisoner of Jesus Christ. In other epistles he puts his authority in the foreground as here, and its basis in the will of God is asserted with emphasis in the epistle to the Galatians, where he had to deal with more defiant opposi­tion than elsewhere encountered.

through the will of God,—This is assertion of divine author­ity, a declaration of independence of all human teaching or appoint­ment, and a disclaimer of individual merit, or personal power. The weight to be attached to his words was due entirely to their being the words which God spoke through him.

and Timothy our brother,—He associates Timothy with him in this epistle, as he usually did the faithful and prominent teachers with him.

Verse 2

Col 1:2

Colossians 1:2

to the saints—The root idea of the word, which is an Old Testament word, is not moral purity, but separation to God. The holy things of the old covenant were things apart from ordinary use to the service of God. For that reason on the high priest’s mitre was written, “HOLY TO JEHOVAH.” (Exodus 28:36). [So the solemn obligation on all Christians is to separate from the world and devote themselves to God. We are Christians if we give ourselves up to God, in the surrender of our will and practical obedience of our lives—so far and not one step further. We are not merely bound to this consecration if we are Chris­tians, but we are not Christians unless we thus consecrate our­selves. The true consecration is the surrender of the will, which no man can do for us, and the one motive which will lead us selfish and stubborn men to bow our necks to that gentle yoke, and to come out of the misery of pleasing self into the peace of serving God, is drawn from the great love of him who de­voted himself to God and man “who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.” (Titus 2:14).]

and faithful—They were faithful as well as saints. We are united to Christ by faith. The church is a family of believing men and women consecrated to the service of God.

brethren—This points not merely to Christian love, but to common possession of a new life. If we are brethren, it is be­cause we have one father, because in us all there is one life. The name proclaims that all Christians are born into the family through faith in Jesus Christ, and thereby partake of a common new life, which makes all its possessors children of God, and therefore brethren one of another. It is the expression of the real bond which gathers all believers into one family, and declares the mightiest privilege of the gospel that to “as many as received him, to them gave he the right to become children of God, even to them that believe on his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:12-13).

in Christ—They were believers in him, “baptized into Christ Jesus” (Romans 6:3), brethren in him. That spiritual but most real union of Christians with their Lord is never far away from Paul’s thoughts, and in the Ephesian epistle it is the very burden of the whole. To be “in him” is to be “made full” (Colossians 2:10); “in him” is to be blessed "with every spiritual blessing” (Ephesians 1:3); "in him dwelleth all the fulness of the Godhead bodily, and in him ye are made full” (Colossians 2:9-10). If we live in him, we live in purity and joy. And John says: "I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labors; for their works follow with them.” (Revelation 14:13).

that are at Colossae—The epistle was addressed to the saints at Colossae, set apart to the service of God, sanctified by receiving the word of God as the rule of their life.

Grace to you and peace from God our Father.—He gives the usual salutation in the form of a prayer. [Grace and peace are comprehensive words. In Christ grace is included in all God’s gracious giving. It is the consummation of the unspeakable gift (2 Corinthians 9:15), and of all the blessings that come to man through Christ. Peace is the harmony and satisfaction which comes into a life that has accepted God’s grace, is reconciled to God, and rests in assurance of the forgiveness of sins.]

Verse 3

Col 1:3

Colossians 1:3

We give thanks—In all Paul’s epistles to churches, with the exception of that to the Galatians, the salutation is followed by thanksgiving. [It was ever his way to appreciate before crit­icizing. There was much in the condition of the Colossians for which he most heartily thanked God—their faith and love, strength­ened by their hope of the coming of the Lord; their personal acceptance of the world-wide gospel; their regard for Epaphras who had labored among them so faithfully for years, and who was then in Rome with a heart full of gratitude for their kind­ness.]

to God the Father of our Lord Jesus Christ,—He to whom Paul gives thanks is God, the divine person whom Jesus addressed as Father. (John 17:1; John 17:5; John 17:11; John 17:21; John 17:24-25). [The usual form is "the God and Father of our Lord Jesus Christ.” (Romans 15:6; 2 Corinthians 1:3; 2 Corinthians 11:31). Paul did not hesitate to use “God of our Lord Jesus Christ” as Jesus himself did to Mary Magdalene: “I ascend unto my Father and your Father, and my God and your God.” (John 20:17). The use of Lord with Jesus Christ shows the high sense of the term here. Jesus Christ stands on the same plane with God the Father.]

praying always for you,—Thanksgiving was a part of the apostle’s prayers and doubtless both were closely united in his mind. He thanked God whenever he prayed for them, having heard of their faith and love. [It is probable that always belonged both to “give thanks” and to “praying.”]

Verse 4

Col 1:4

Colossians 1:4

having heard of your faith—This gratitude grew out of the good report he had heard about them from Epaphras. (Colossians 1:8). Whatever may be the force of the words, clearly here they har­monize with many indications that the Colossian church, though well known to Paul, was not known by personal knowledge.

in Christ Jesus,—Their faith in Christ denotes that it moved in the sphere of Jesus Christ. (2 Timothy 1:13). It was more than fidelity; it was Christ-centered faith.

and of the love which ye have toward all the saints,—Faith in Christ Jesus and love toward all the saints are inseparably connected—one produces the other. The leading truth of Christ Jesus as the Son of God was his love to man, especially to those redeemed and purchased by his blood. No one can have a living faith in Christ without it sharing itself in love for man, especially those of the household of faith. [Faith in the Lord Jesus Christ as the Messiah brings fellowship with one another and disregards all bounds of race or nations, class or sex. Their love for one another grew out of their faith and love for Christ “We know that we have passed out of death into life, because we love the brethren.” (1 John 3:14). By this same test the Colossians had given the proof of their faith.]

Verse 5

Col 1:5

Colossians 1:5

because of the hope which is laid up for you—Paul gives thanks (connecting back with verses 3, 4) for the hope laid up in heaven of which they had learned through the gospel. The thing reserved in heaven for them, which they learned through the gospel, was eternal life, with its blessings and glories. Jesus came to bring life and immortality to light. He died on the cross to open the future to man, showing how little this short and sor­rowful life is compared with the future eternal life.

in the heavens,—[The plural is a Hebrew conception, which probably originated in such language as: “Behold, unto Jehovah thy God belongeth heaven and the heaven of heavens, the earth, with all that is therein.” (Deuteronomy 10:14). Solomon in his prayer (1 Kings 8:27) used the same expression. The rabbis spoke of two heavens, and Paul of the third heaven (2 Corinthians 12:2). It appears to be a superlative expression here, including all regions and spheres of the unseen world.]

whereof ye heard before in the word of the truth of the gospel,—[This refers to the gospel not chiefly of graciousness and mercy, but rather as the revelation of eternal truths, itself changeless as the truth it reveals. He was not teaching them anything new, but his purpose was to confirm them in the true doctrine which they had already received. The gospel was then winning its way over the hearts of sincere men and women. Hence the need of warning against the growth of the wild specu­lations of false teachers who had crept in among them.]

Verse 6

Col 1:6

Colossians 1:6

which is come unto you;—The gospel had reached them and was abiding with them. [The success of the gospel at Colossae was a gratifying evidence, both of its inherent truthfulness and of its rapid progress in the Gentile world.]

even as it is also in all the world—“All the world” refers most likely to all parts of the Roman Empire. The gospel had gone into all divisions of it, yet not to every person. He says: “The gospel which ye heard, which was preached in all creation under heaven.” (Colossians 1:23). This means that it had gone into all the different parts of the known world, or the Roman Empire.

[To Paul, held as a prisoner at Rome, and with his messengers coming and going, and news reaching him from time to time of the advance of the cause of Christ, the strong expression “all the world” was natural to him. From Rome “all the world” is sur­veyed, just as what took place at Rome seemed to be “proclaimed throughout the whole world.” (Romans 1:8). The readers then are assured that the gospel which has come to and remains with them is the same as in the whole world; they need have no fear that it was imperfect; it is the false teachers that are not in agree­ment with the universal gospel.]

bearing fruit and increasing,—From the day they heard the gospel and knew the grace, mercy, and love of God in reality, it brought forth fruit in manifesting love to all the saints. Knowing what God had done for them inspired their hearts to do good for others. They showed the same spirit of devotion and sacrifice for others that Christ showed for them. Believing in Christ trans­ferred to their hearts the mind that was in him which led him to leave the Father’s throne, take upon himself the form of a servant, and made subject to the death of the cross to redeem them from death. [The figure is borrowed from a fruit-bearing tree which both bears fruit and grows. (Matthew 7:17; Matthew 13:32; Luke 13:9). Bearing refers to the faith, the love, the Christian virtues which the gospel produces in the internal and external life; increasing to the extension and multiplication of its adherents. (Acts 6:7; Acts 12:24; Acts 19:20).]

as it doth in you also,—[This points to Colossae as part of the field in which the gospel was fruitful and growing, furnishing a proof of its efficiency.] When a man in truth and reality under­stands and knows this grace of God to man, it will bear fruit in his heart and life in doing good, showing love to others.

since the day ye heard and knew the grace of God in truth;—[The Colossians had experienced the love of Christ and his gracious salvation and knew this truth not only in their reception, but as realities, but essentially different from the doctrines of the false teachers.]

Verse 7

Col 1:7

Colossians 1:7

even as ye learned of Epaphras—Epaphras was appar­ently the founder of the Colossian church. He had remained in connection with it (Colossians 4:12), and seems to have come to Paul to inform him of the presence of false teachers whose doctrines were threatening its welfare.

our beloved fellow-servant,—It is noticeable that he alone of all Paul’s companions received the name fellow servant, which may perhaps point to some very special piece of service he had rendered to Paul.

who is a faithful minister of Christ—The Colossians had learned the truth of Epaphras, who had been faithful in declaring to them the gospel of Christ.

on our behalf,—In these words Paul endorses his teaching as a true representative of his own. [They further indicate that Epaphras was a messenger of Paul, sent possibly at the time when he was stationed at Ephesus, and when “all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.” (Acts 19:10). This explains the attitude of authority toward a church which he had not seen.]

Verse 8

Col 1:8

Colossians 1:8

who also declared unto us your love—By this he means that Epaphras had come to Rome and there told Paul the story of the Colossian church. Consequently, from Epaphras the Colos­sians heard the good news of salvation, and Paul hears the report of the good work at Colossae from Epaphras.

in the Spirit.—This implies genuine Christian love, which is “the fruit of the Spirit.” (Galatians 5:22). The love here would seem to be especially towards Paul, a part of the love “toward all the saints.” (Colossians 1:4).

Verse 9

Col 1:9

Colossians 1:9

For this cause—This refers to the entire preceding para­graph, because of what had been heard respecting the Colossian church.

we also, since the day we heard it,—The receipt of the intelligence produced immediate results and led to prayer.

do not cease to pray and make request for you, that ye may be filled with the knowledge of his will—[To be so filled that every part of their being should be permeated, and thus controlled and elevated by an intelligent comprehension of the will of God.]

At the time this was written the full will of God had not been revealed and collected. The preaching was done chiefly by men partially inspired, or gifted, and they were not able to teach the whole will of God. Even the apostles did not know it all at once. Some things were revealed to one that were not to another, and Paul and Barnabas had to go up to Jerusalem to the other apostles that they might have a decision from the whole body on the ques­tion of the circumcision of the Gentiles. Then there was disputing, conferring, and hearing what had been revealed to the different ones before the decision was reached. (Acts 15:1-29). There was then a care and anxiety that those taught by the less gifted should be taught the whole will of God.

in all spiritual wisdom and understanding,—The combina­tion of wisdom and understanding is what we all need, and is that for which Paul prayed on behalf of the Colossians. [One may have intellectual attainments and his mind filled with learn­ing without being wise. In the knowledge of God’s will both wisdom and insight are required. He prays that amid such wis­dom and understanding they may be made full with a fullness embracing intelligent acquaintance with the will of God. The progress does not consist in leaving behind old truths, but in profounder conception of what is contained in these truths. The law of the Christian life is continuous increase in the knowledge of the depths that lie in the old truths, and of their far-reaching applications. We are to grow in knowledge of the Christ by coming ever nearer to him, and learning more of the infinite meaning of our earliest lesson that he is the Son of God who died for us.]

Verse 10

Col 1:10

Colossians 1:10

to walk—To know and do his will and to conform to the directions given is to walk worthy of him. So the principle is brought out here very distinctly, that the last result of knowledge of the divine will is an outward life regulated by the will of the Lord.

worthily of the Lord—[We are to walk in a manner cor­responding to what the Lord is to us, and has done for us. There are other forms of the same thought in the following expressions: “I therefore, . . . beseech you to walk worthily of the calling wherewith ye were called” (Ephesians 4:1), “that ye receive her in the Lord, worthily of the saints” (Romans 16:2), “let your manner of life be worthy of the gospel of Christ” (Philippians 1:27), and “to the end that ye should walk worthily of God” (1 Thessalonians 2:12). In all these passages there is the idea of a standard to which our practical life is to be conformed.]

unto all pleasing,—To be holy, upright, truthful, full of mercy, and compassion is to please God. This ennobles and exalts life. [No thought will so spur us to diligence and make all life solemn and grand as the thought that “we make it our aim, whether at home or absent, to be well-pleasing unto him.” (2 Corinthians 5:9). Nothing will free one from being entangled with the things of this world as the ambition to “please him who enrolled him as a soldier.” (2 Timothy 2:4).]

bearing fruit in every good work,—To be fruitful is to bear much fruit in every good work. Good works are all to be tested and proved by the will of God as the perfect standard of all good. We grow as we learn and bear fruit. [Sometimes the loudest proclaimers of the truth are the poorest performers of it. Fruit bearing is more difficult than mere denunciation of error, but it is a more effective answer in the end. It is the best protection for those tempted by error. It is a sad situation if the “most orthodox” have a bad reputation, not to say bad character.]

and increasing in the knowledge of God;—To increase in the knowledge of God is to so increase in the knowledge of his will that we may understand better what good works are, and how they are to be performed. Everything that seems good to a man’s own eyes is not good in the eyes of the Lord. Hence what God orders is the only standard of good.

Verse 11

Col 1:11

Colossians 1:11

strengthened with all power,—As one learns more of the truth and walks more faithfully in it, he is strengthened by the might of God. This strength from God comes through knowing and doing the will of God. Jesus said: “If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23). For the Father and Son to abide with him is to make him strong.

according to the might of his glory,—This strikes one as unusual, but elsewhere says: “Our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory.” (2 Corinthians 4:17).

unto all patience and long-suffering with joy;—The strength that God gives by his glorious power is strength to be patient, to suffer long with joyfulness. The one made strong by God is able to withstand temptations and trials and sufferings with patience and joyfulness. [The ground of such joy is given by the apostle in these words: “Insomuch as ye are partakers of Christ’s suf­ferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy.” (1 Peter 4:13). This enabled the Christians to meet all their trials with a buoyant sense of mastery. Paul and Silas illustrated this at Philippi when, after having been beaten and thrust into prison, they sang praises unto God. (Acts 16:22-25). The possession of such power would render the Colossians impregnable against the follies and sinfulness of the false teachers.]

Verse 12

Col 1:12

Colossians 1:12

giving thanks unto the Father,—Here Paul prays that the Colossian Christians may have the grace of gratitude for what God has done for them, and for the provisions of his grace in Christ, which is a part of the worthy walk for which he prays on their behalf.

who made us meet—We have here the deepest grounds for thanksgiving, which are likewise the preparations for a true esti­mate of the worth of Christ who gives them. The grounds of thanksgiving are but various aspects of the one great blessing of salvation. The language points distinctly to a definite past act by which the Father at a definite time made us “meet,” delivered, and translated us by a definite act in the past, but is continuously and progressively possessed at present. Paul and those associated with him labored under the commission, given by the Lord after his resurrection (Matthew 28:19-20; Mark 16:15-16), which made all who heard and obeyed the gospel (Romans 1:16) “meet” to be partakers of the inheritance.

to be partakers of the inheritance of the saints—The word inheritance and the word saints, which never throws off its Old Testament reference, and which has here its usual New Testa­ment meaning of set apart to the service of God, recall the divi­sion of Canaan among the Israelites. Similarly the Lord said to Saul of Tarsus: “I send thee [to the Gentiles] to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me.” (Acts 26:17-18). Compare: “And ye shall inherit the land by lot according to your families” (Numbers 33:54), where lot is the instrument of allotment, and 32: 19; Joshua 17:6, where it is an allotted portion of the land, and “Wherefore Levi hath no portion nor inheritance with his brethren; Jehovah is his inherit­ance, according as Jehovah thy God spake unto him.” (Deuteronomy 10:9). The inheritance of the saints includes the whole portion of spiritual blessing of God’s family on earth.

in light;—[Light is characteristic of everything pertaining to the inheritance of the saints. Their eternal home will be a world of light, as God is light and dwells in light. (1 John 1:5; 1 Timothy 6:16; Revelation 21:24). And the glory of that splendor will illumine their path on earth. (2 Corinthians 4:6; Ephesians 5:8). Since the inheritance of the saints is both a present possession and a future enjoyment, the words in light must have the same double refer­ence. The sons of God are already heirs (Romans 8:16-17), and therefore in the light, and the light in which they walk is an earnest of their share of the allotment of blessing which belongs to the faithful children of God in heaven.]

Verse 13

Col 1:13

Colossians 1:13

who delivered us out of the power of darkness,—As light is of God, darkness is of the evil one. He who is under the rule of the evil one is under the power of darkness. God has deliv­ered Christians from the power of darkness, from the service and dominion of the evil one.

and translated us into the kingdom of the Son of his love;—The kingdom of the Son of his love is the church or rule he has established here on earth. It is in contrast with the power of darkness. All out of the kingdom are tinder the power of dark­ness. To translate is to carry over or cross the line. He has carried us across the line that separates the power of darkness from the kingdom of light.

Colossians 1:14

in whom we have our redemption,—To redeem is to rescue or deliver from enthrallment from which one cannot deliver himself. Jesus with his own blood paid the redemption and de­livered those who would accept it from the enthrallment of the evil one.

the forgiveness of our sins:—The redemption is of Jesus. It can be enjoyed in him as his servant, and it is the forgiveness or deliverance from sin.

Verse 15

Col 1:15

Colossians 1:15

who is the image of the invisible God,—Those who would behold God may see him reflected in the face of the Son, for as Jesus said to Philip: “He that hath seen me hath seen the Fa­ther.” (John 14:9). The same thought is expressed in the fol­lowing: “In whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them.” (2 Corinthians 4:4). And again, man is called “the image and glory of God.” (1 Corinthians 11:7). Jesus is the idea and expression of God. God is invisible to man as even Moses learned when he asked to see the glory of God pass by. (Exodus 33:19-23). God dwells in the light unapproachable, whom no one has seen or can see. (1 Timothy 6:16). But we see God in Christ. (John 14:9). God is like Christ. In the face of Jesus Christ God has given the light of the knowledge of his glory. (2 Corinthians 4:6).

the firstborn of all creation;—In respect to all creation he occupies the relation of priority. From this it follows that over all creation he occupies the relation of supremacy, such as is accorded to the “firstborn,” and as such as is pre-eminently due to “the firstborn of all creation,” because he is in his higher nature Maker and Head of all created being, representing and revealing in this way the perception of the invisible God. From this essential conception, by a natural contrast, the thought passes on to distinction from, and priority to, all created being. Exactly in this same order of conception, it is said: “God . . . hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds” (Hebrews 1:1-2), and “all things were made through him; and without him was not anything made that hath been made” (John 1:3).

[The passage before us indicates the same thought in the words “firstborn of all creation,” and works it out in the verses following. In tracing the Messianic line of promise, it is always prominent that, while the Messiah is always true man, “the seed of Abraham,” “the son of David,” yet on him are attributed attributes too high for any created being as is indicated by the prophet: “For unto us a child is bom, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Ever­lasting Father, Prince of Peace. Of the increase of his govern­ment and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this.” (Isaiah 9:6-7). He is declared to be Immanuel, “God with us” (Matthew 1:23), and his kingdom a visible manifestation of God. Hence the thought con­tained in the word “firstborn” is not only sovereignty, “the highest of the kings of the earth” (Psalms 89:27) but also likeness to God and priority to all created being.]

Verse 16

Col 1:16

Colossians 1:16

for in him were all things created,—This certainly means that Jesus is the Creator of the whole universe. All the laws and purposes which guide the creation and government of the universe reside in him. He stands at the head above all created things. God the Father is represented as originating and pro­viding all things; the Word as creating; the Spirit as organizing, giving law, and guiding forward to the accomplishment of the ends.

in the heavens and upon the earth,—The heavens refer to the material heavens around the earth. [According to this division the heavens include all the universe except the earth, and include all the heavenly bodies and their inhabitants. The declaration, then, is that all things that are in the worlds above us were the work of his creative power. The earth includes all the animals, plants, minerals, waters—in fact all the earth con­tains.]

things visible and things invisible,—This includes the whole under a new principle of division. The visible includes all persons and things within reach of the human eye; the invisible includes all objects beyond its reach.

whether thrones or dominions or principalities or powers;—This list is meant to be exhaustive that no portion of the celes­tial hierarchy may be exempted from essential dependence on Christ. Paul makes no attempt to give the real rank of these orders.

all things have been created through him,—“All things” is solemnly repeated, but beside the fact of creation we have here the permanent result—have been created and continue to be. This result has him as its end.

and unto him;—He is the end of creation, containing the reason in himself, why creation is at all, and why it is as it is. [He is the medium and instrument of the divine energy, the Alpha and the Omega, the beginning and the end. All things come from and through him, and tend to him. (Romans 11:36).]

Verse 17

Col 1:17

Colossians 1:17

and he is before all things,—He and he only is; all else is created. This refers to the “I am” of eternal existence, as claimed by himself: “Verily, verily, I say unto you, Before Abra­ham was bom, I am.” (John 8:58).

and in him all things consist.—In him all things stand to­gether as united parts of one whole. Just as in the bosom of the Son all things sprang into being, so in him as their compassing element all things find their bond of union and their orderly arrangement into one whole. [The emphasis rests on the word Head. The fullness of Paul’s statement here, taken in connec­tion with 2: 18, 19, indicates that the Colossian church was in danger from false teaching respecting the relation of Christ to the creation, especially to the angels.]

Verse 18

Col 1:18

Colossians 1:18

And he is the head of the body, the church:—The church is the spiritual body of which Christ is the head. The individual Christians are members of that body, all moved and directed by the Head. [The same is taught in the following: “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church.” (Colossians 1:24). The plain statement is that the church is the body of Christ. The same thing is said in the following: “And he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all.” (Ephesians 1:22-23). Everyone therefore who belongs to Christ necessarily be­longs to the church. To be out of the church is to be out of Christ. To be in Christ is to be in the church.]

who is the beginning,—He is the beginning of the new life to us—the first fruits from the dead. “But now hath Christ been raised from the dead, the first-fruits of them that are asleep. . . . But each in his own order: Christ the first-fruits; then they that are Christ’s, at his coming” (1 Corinthians 15:20-23), and the one “who abolished death, and brought life and immortality to light through the gospel” (2 Timothy 1:10).

the firstborn from the dead;—The same title is given him by the apostle John. (Revelation 1:5). He was the first raised from the dead to die no more. Some had been restored to fleshly life. “But now hath Christ been raised from the dead, the first-fruits of them that are asleep.” (1 Corinthians 15:20). He was the Head, above all, and was the leader of all. “He that descended is the same also that ascended far above all the heavens, that he might fill all things.” (Ephesians 4:10). In the Scriptures the resurrection is called a birth. Of course this and to be “born of water” and of the Spirit are both figurative births. Birth is the beginning of a new life and separate existence. When a child is born of his mother, it is the beginning of a new and separate life. Birth does not give life; it introduces into a new state. When a man passes out of a state of sin into the life of Jesus Christ, the be­ginning of this new life is called a birth; when he is raised from the dead and begins a new and separate life in eternity, it is called a birth from the grave.

that in all things he might have the preeminence.—[That he and none other, the very one who rose, might become the first in rank; the word occurring only here in the New Testament. This is God’s purpose, partially fulfilled already, to be entirely fulfilled at his coming. The central place Paul assigns to the person of Christ is the proper place in all Christian thought.]

Verse 19

Col 1:19

Colossians 1:19

For it was the good pleasure of the Father that in him should all the fulness dwell;—After his resurrection from the dead, Jesus said to his disciples: “All authority hath been given unto me in heaven and on earth.” (Matthew 28:18). John said: “And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.” (John 1:14). Paul says: “For in him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9). From these passages it is evident that God committed all authority to his Son Jesus Christ in redemption and the salvation of the world. (Matthew 28:18-20).

Verse 20

Col 1:20

Colossians 1:20

and through him to reconcile all things unto himself, having made peace through the blood of his cross;—Jesus shed his blood that God “might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:26). His blood was shed for the remission of sins, as the following shows: “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.” (1 John 1:7). [It is not God who needs to be reconciled, but the universe that is alienated from God. God’s attitude and plan are set forth by Jesus, who said: “For God so loved the world, that he gave his only begotten Son, that whoso­ever believeth on him should not perish, but have eternal life.” (John 3:16). God gave his Son for the world of sinners while they were hostile to him. (Romans 5:8). Here Paul glories in the grand scope of Christ’s work of reconciliation of a universe out of harmony with God. It was God who planned the recon­ciliation (2 Corinthians 5:18-19) that is carried out by the Son (Ephesians 2:16).]

through him, I say, whether things upon the earth, or things in the heavens.—By or through Jesus who reconciled every­thing to him by the blood shed on the cross. “But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconcilia­tion.” (2 Corinthians 5:18-19). God invites man to enter into Christ. There they meet and are reconciled in Christ. He said this was done by Christ, even of things on the earth and in the heavens.

Verse 21

Col 1:21

Colossians 1:21

And you, being in time past alienated and enemies in your mind—He warns the Colossians not to forget their state of estrangement as heathen Gentiles. He wishes them to appre­ciate their sad condition when they were so long estranged from God. To the Ephesians he says: “Wherefore remember, that once ye, the Gentiles in the flesh, . . . were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.” (Ephesians 2:11-12).

in your evil works,—Paul himself gives the best comment on these words in the following graphic description of paganism: “For the wrath of God is revealed from heaven against all un­godliness and unrighteousness of men, who hinder the truth in unrighteousness. . . . Professing themselves to be wise, they be­ came fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four­footed beasts, and creeping things. Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with all un­righteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.” (Romans 1:18-32).

Verse 22

Col 1:22

Colossians 1:22

yet now hath he reconciled—Christ came into the world in a body of flesh that he might reconcile lost man to God, and cleanse him from sin.

in the body of his flesh through death,—While Christ came in a body of flesh and blood to save man from sin, there is a definite historical event involved in the death of Christ on the cross, and though the reconciliation is not effective with any given individual till he accepts the terms of reconciliation through Christ, God has thereby laid the foundation for the complete reconciliation which becomes effective when the sinner becomes obedient to the terms of pardon.

to present you holy and without blemish and unreprovable before him:—To the end that he might bring them to such a state of holiness that they would be holy and without blame, and not deserving reproof in the sight of God. His object was to redeem man from sin and lead him to so live that in the judgment he would be held blameless before God. [As all animals offered in sacrifice to God were to be without blemish, so should those who are unreservedly devoted to God, for it is the aim of holiness which God’s claim stamps on all objects claimed by him.]

Verse 23

Col 1:23

Colossians 1:23

if so be that ye continue in the faith, grounded and sted­fast,—Paul wished them to take no chance with plausible false teachers who were pleading with them that the gospel which they had heard from Epaphras needed additions.

and not moved away from the hope of the gospel which ye heard,—[They had heard the gospel, hence there was no ex­cuse for their being moved away from the hope it presented. The expression points to a possible danger threatening them, thus preparing for the warning to follow.]

which was preached in all creation under heaven;—It seems strange that at that time the gospel had been preached among all the nations, but if we consider the earnest character of the Christians, who gloried in persecution and death for Christ’s sake, it will not seem so strange. The greatest hindrance to the gospel in our day is the lukewarm and indifferent character of pro­fessed Christians. Personal consecration and devotion are the great needs to spread the gospel abroad. [The motive of Paul here is at once to emphasize the universality of the gospel, which had been offered without reserve to all alike, hence he warns the Colossians not to be led by false teachers into a course contrary to the gospel. The great message of God’s love in Jesus Christ commends itself to us because it can go into any part of the world, and there upon all kinds of people work its wonders, as is shown by the mission work in all parts of the world today.]

whereof I Paul was made a minister.—He did not hesitate to magnify his office as a minister of the gospel of Jesus Christ. He proclaimed unhesitatingly the universal supremacy of Christ and the subordination to him of all principalities and powers, and that all life and all powers are mediated through him and are subject to his supreme will. He claimed for him the control of life in all its manifold departments and in every sphere, visible and invisible, and places in his hand the government of the world and the direction of every power that makes for the progress of humanity. Paul’s message is as modem and pertinent as when he sent it to the Colossians. [There are those today who challenge the competency of Paul as an interpreter of Christ. We should listen to no words which make Christ’s dominion and sovereignty, and his sole and all sufficient work on the cross, less mighty as the only power that knits heaven and earth together,]

Verse 24

Col 1:24

Colossians 1:24

Now I rejoice in my sufferings for your sake,—At the time of writing the epistle Paul was a prisoner in chains, and suffering much for them. Because he insisted that the Gentiles should be received into the church without circumcision the Jews persecuted him and pressed the case against him with such bitter­ness that he was finally sent to Rome where he suffered much affliction. Therefore he could say, “for your sake.” [The oppo­sition and affliction Paul endured for the cause of Christ were like those which Christ endured, and he submitted to them as a servant of Christ, and by faith bore them to advance the cause of Christ among men. All this was occasioned by his rendering obedience to the glorified Lord.]

and fill up on my part that which is lacking of the afflictions of Christ—Christ suffered to save men, but Paul insists that man must suffer with him for his own salvation and the salvation of his fellow men. In redeeming man Christ did for man only what man could not do for himself. He could suffer persecution and self-denial to save himself and others. Paul did this and so filled up what was lacking in the afflictions of Christ.

in my flesh for his body’s sake, which is the church;—The affliction which Paul suffered was for the sake of his body, the church. When Christ breathed his last, all sufferings needful for the complete establishment of the kingdom of God on earth had not yet been endured. For the full realization of the purpose of God it was needful, not only that Christ should die for the sins of the world, but that the gospel should be preached to all nations. This involved, owing to the wickedness of men, hard­ships and afflictions to those who proclaimed the message. These sufferings and afflictions Paul willingly endured in order to save men. Consequently, just as the life on earth of the servants of Christ is in some sense an extension of his life on earth among men—for in them he lives (Galatians 2:20)—so the sufferings of Paul were in a similar sense a continuation of the sufferings of Christ. This is in dose harmony with, and further emphasizes, Paul’s constant teaching that Christ’s servants share all that Christ is and has and does (Romans 8:17; 1 Corinthians 1:9; Philippians 3:10). But this by no means suggests that Paul’s sufferings were in any sense propitiatory or that Christ’s sufferings were not so. For the one point in common here mentioned and made conspicuous by repeti­tion is suffering on behalf of another. We should note the infinite dignity here given to sufferings endured for the spread of the gospel. These Christ condescends to join with his own afflictions while in the body and of his mysterious agony on the cross as endured for the benefit of the church which he recognizes as his own body.

Verse 25

Col 1:25

Colossians 1:25

whereof I was made a minister,—Paul was a minister of the church according to or through the duties God laid on him to preach the gospel to the Gentiles, to fulfill the word of the Lord Jesus spoken to him at the time of his conversion, telling him the mission to which he had called him: “To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inherit­ance among them that are sanctified by faith in me.” (Acts 26:16-18).

according to the dispensation of God which was given me to you-ward,—[This clause is explanatory of Paul’s position as a minister of Christ and of his church. For that reason he had a spiritual function in it committed to him by God, and because of that very fact it was a joy for him to suffer for its welfare.]

to fulfil the word of God,—To achieve the full aim of the gospel, by proclaiming everywhere to Jew and Gentile salvation through faith in Christ, and by leading man to accept it on Christ’s own terms. (Matthew 28:18-20; Mark 16:15-16).

Verse 26

Col 1:26

Colossians 1:26

even the mystery which hath been hid—The hidden pur­pose of God in the gospel, which could not have become known without his revelation. Being revealed it is no longer a mystery, in the sense of a secret or even a difficult thing, but only as a matter which required a revelation from God to make it known. It is God’s eternal purpose to save men through Christ without reference to whether Jew or Gentile, on the condition of faith, in the manner described in the gospel.

for ages and generations:—Besides the ages of the world, the generations of men living in them are brought into special prominence and thus the concealment from the beginning of human history until the gospel was proclaimed through Christ.

but now hath it been manifested to his saints,—It was made known by Paul and others who proclaimed the gospel.

Verse 27

Col 1:27

Colossians 1:27

to whom God was pleased to make known—It was God’s will and grace, through no merits of the saints, to make known to them the riches of his glorious mystery among the Gentiles.

what is the riches of the glory of this mystery among the Gentiles,—God was minded to make known how abundant is the splendor with which, in the great day, those initiated on earth into the gospel privileges and blessings will be enriched. [The conception of the inclusion of all Gentile people of the whole world in the hitherto undisclosed plan of God was so inspiring to Paul that he accumulates phrase on phrase to enhance the great­ness of the blessings in Christ bestowed by God on the Gentiles.]

which is Christ in you, the hope of glory:—Christ within man is the only hope of glory. This alone qualifies him for the glory that is with God. Without being fitted and qualified in character for that glory none can attain to it, none could enjoy it if it were attained. Christ Jesus as he lived here on earth is the perfect pattern of the life fitted to attain and enjoy that glory with God. Christ within us makes us like Christ in life, like him in fidelity to God and his will. Like him in cherishing humility, love, goodwill, and kindness to man. Like him in seeking happi­ness by denying self to make others happy. Like him in repressing evil thoughts and desires within our own souls, and cherishing those who are pure and true and good. Like him in practicing the principles that dwelt in his own breast. Faith is the means given us by which to lift our souls up to Christ that he may dwell in and work through us. But unless he dwells in our heart through faith, reproducing in our lives the life of the Son of God, our faith is vain, we are yet in our sins, we are without God and without hope in the world.

Verse 28

Col 1:28

Colossians 1:28

whom we proclaim,—He declared the whole counsel of God that he might be free from the blood of all men. To the Ephesian elders he said: “Wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God.” (Acts 20:26-27).

admonishing every man and teaching every man—[This solemn emphasis has reference to the universality of the gospel, whose counsels of perfection are not, as the false teachers would have it, for a privileged inner circle of votaries, but for every one without exception who comes to Jesus Christ; and to the fact that in this universality the individual is never lost sight of or merged in the community; each soul, each life, as if there were no others, is to be perfect in Christ.]

in all wisdom,—[In the whole field of that wisdom which is not a mere mass of knowledge, but the principles and secrets of a life of faith and love. The point is that every believer may and should learn every secret of grace. There are no spiritual secrets behind the gospel.]

that we may present every man perfect in Christ;—Paul gave them all the teachings God gave him, that he might purify and perfect their hearts and present every man, at the judgment, perfect in Christ Jesus; but I do not believe the emotion and temp­tation to sin can be purged out of any one without suffering in the flesh unto death. Christ was not made perfect until he had suffered. Of him it is said: “Though he was a Son, yet learned obedience by the things which he suffered; and having been made perfect, he became unto all them that obey him the author of eternal salvation.” (Hebrews 5:8-9; see also 2: 9, 10). If it required the sufferings of the cross that Jesus the Son of God might learn obedience and be made perfect, that he might become the author of eternal salvation, it does not seem possible that man, frail and sinful, should be made perfect without suffering. The apostle says: “Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin.” (1 Peter 4:1). Jesus possessed the sinful emotions within him until they were purged out by suffering. I do not believe the emotion and temptation to sin is purged out without suffering in the flesh unto death. A person who claims that he is equal or surpasses Jesus in the elements of his character that lead to freedom from sinful desires and impulses is hardly worthy of notice. Yet there was a perfection to which Jesus attained and cherished during his life—his heart was perfect toward God. He desired with a perfect heart to do the will of God, which was sufficiently strong to hold in check the sinful emotions of the flesh, so that he committed no sin. Man may approximate this perfection of heart. The heart may be brought to sincerely desire to do the will of God, but does not attain the degree of power over the flesh so as never to sin in thought, word, or deed. To do this would be for man in human nature to equal Jesus with his divine nature. The thought and claim of sinless perfection in human beings savors of presump­tion, the worst of all sins before God. The claim of being sinless by those who really know very little of what constitutes true Christianity is well calculated to bring the religion of Jesus Christ into contempt with thinking people.

While this is true, it is right for every Christian to keep before him the example of the sinless life of Jesus, and the perfection of the heart in its sincere and earnest desire to do the will of God, and strive to emulate them. The passage under consideration brings before us the diligent effort on the part of Paul to so admonish and teach believers in Christ that they will finally be so perfect in Christ that they will be accepted of God. A perfec­tion of heart—a sincere desire to do the will of God in all things—is to be cultivated and striven for. Its attainment is gradual, and it is doubtful if it can ever be said to be perfect while in the flesh. As the heart approximates this perfection, it seeks to bring the flesh in subjection, but the sinful emotions and desires are purged out only through the suffering and weakness that end in death. [The emphatic repetition, every man . . . every man . . . every man, makes conspicuous the universality of Paul’s aim. Every one he meets is to him a possibility of another fully-developed trophy presented in the final triumph. Consequently, every man is an object for the discipline and teaching needed to make this possibility actual. It also carries a solemn individual appeal to those thus warned and taught.]

Verse 29

Col 1:29

Colossians 1:29

whereunto I labor also, striving according to his work­ing,—[Paul underwent labor, like an athlete in the contest for masteries, even to the point of weariness, in order to present every man perfect in Christ. He often referred to the difficulties of his work as the following show: “We waxed bold in our God to speak unto you the gospel of God in much conflict.” (1 Thessalonians 2:2). “For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.” (1 Timothy 4:10). “I have fought the good fight, I have finished the course, I have kept the faith.” (2 Timothy 4:7).]

which worketh in me mightily.—[The power worked in him mightily because Christ was his life. (Ephesians 6:10). This power is accessible to all who surrender themselves unreservedly to Christ He did not always have his own way, but he had learned to do without his way, so that no one could rob him of his glory in Christ. He led the victorious life because he let Christ rule and reign in his heart. The power of Christ in Paul was not because he walked in his own wisdom, but because of his con­forming his will to the will of Christ. In a real sense, therefore, the Christian is a reproduction of Christ. A small dynamo can retain its energy if continually replenished. Christians themselves are spiritual dynamos, but they must be in constant union with Christ the source of life and energy. The constant inflow of power from Christ enabled Paul to be a continuous supply of energy for others.]