COLOSSIANS
THE EPISTLE OF PAUL TO THE COLOSSIANS
INTRODUCTION.
I.--THE SITUATION OF COLOSSE.
COLOSSE, or, as it is written in many manuscripts, Colosse, was a
celebrated city of Phrygia, in Asia Minor. See the map prefixed to the
Notes on the Acts of the Apostles. It was in the southern part of that
province, was nearly directly east of Ephesus, north of Laodicea, and
nearly west of Antioch in Pisidia. It is mentioned by Herodotus
(Polyhymn. Lib. viii. c. 30) as "a great city of Phrygia, in that part
where the river Lycus descends into a chasm of the earth and
disappears, but which, after a distance of five stadia, rises again and
flows into the Meander" \~ev ton maiandron\~. Xenophon also mentions the
city of Colosse as being \~poliv oikoumenh eudaimwn kai megalh\~ "a city
well inhabited, pleasant, and large." Expedi. Cyr. Lib. i. In the time of
Strabo, however, it seems to have been much diminished in size, as it is
mentioned by him among the "smaller towns," \~polismata\~ Lib. xii p. 864. In
the latter part of the reign of Nero, and not long after this epistle was
written, Colosse, Laodicea, and Hierapolis, were at the same time overwhelmed
by an earthquake. Pliny, Hist. Nat. Lib. v. c. 41. Colosse recovered, however,
from this shock, and is mentioned by the Byzantine writers as among the
most opulent cities. See Koppe, Proleg. The ancient town is now
extinct, but its site is occupied by a village called Chonos, or
Khonas. This village is described by Mr. Arundell as being situated
most picturesquely under the immense range of Mount Cadmus, which rises
to a very lofty and perpendicular height behind the village, in some
parts clothed with pines, in others bare of soil, with vast chasms and
caverns. The immense perpendiculary chasm, seen in the view, affords an
outlet to a wide mountain torrent, the bed of which is dry in summer.
The approach to the village is as wild as the village itself is
beautiful, abounding in tall trees, from which vines of most luxuriant
growth are suspended. In the immediate neighbourhood are several vestiges
of an ancient city, consisting of arches, vaults, squared stones, while
the ground is strewed with broken pottery, which so generally
and so remarkably indicates the site of ancient towns in the East. That
these ruins are all that now remain of Colosse there seems no reason
to doubt. The following cut will furnish an idea of their appearance.
Colosse, as has been remarked, was situated in Phrygia. On the name
Phrygia, and the origin of the Phrygians, very different opinions have
been entertained, which it is not necessary to specify in order to an
understanding of this epistle. They claimed to be the most ancient people
of the world; and it is said that this claim was admitted by the
Egyptians, who though boastful of their own antiquity, were content to
regard themselves as second to the Phrygians. Pict. Bib. Like other parts
of Asia Minor which were distinguished as provinces under the Roman
empire, Phrygia is first historically known as a kingdom, and continued
such until it was made a province of the Lydian monarchy. It remained a
province of that monarchy until Croesus, king of Lydia, was conquered by
Cyrus of Persia, who added the Lydian kingdom to his empire. After that,
Phrygia, like the rest of Asia Minor, became successively subject to the
Greeks, the Romans, and the Turks. In the time when the gospel was
preached there it was subject to the Romans; it is now under the
dominion of the Turks. Phrygia was anciently celebrated for its fertility;
but, under the Moslem yoke, a great part of the country lies uncultivated.
THE ESTABLISHMENT OF THE CHURCH IN COLOSSE.
THE gospel was first preached in Phrygia by Paul and Silas, accompanied
also by Timothy, Acts 15:40,41; 16:1-3,6. It is said that they
"went throughout Phrygia," which means, doubtless, that they went to
the principal cities and towns. In Acts 18:23, it is said that Paul
visited Phrygia again, after he had been to Philippi, Athens,
Jerusalem, and Antioch. He "went over all the country of Galatia and
Phrygia in order, strengthening all the disciples." It is not, indeed,
expressly said of Paul and Silas that they went to Colosse; but, as
this was one of the principal cities of Phrygia, there is every reason
to suppose that they preached the gospel there. It has been doubted,
however, whether Paul was ever at Colosse. It is expressly affirmed by
Hug, (Intro.,) and by Koppe, (Proleg.,) that Paul had not taught
at Colosse himself, and that he had no personal acquaintance with the
Christians there. It has been maintained that the gospel was, probably,
first preached there by Epaphras, who heard the apostle at Ephesus, and
who returned and preached the gospel to his own countrymen. The opinion
that Paul had not been there, and was personally unacquainted with
the church, is founded on his declaration in Colossians 2:1, "For I would
that ye knew what great conflict I have for you, and for them at
Laodicea, and for as many as have not seen my face in the flesh."
From this it is inferred that he was neither at Colosse nor at Laodicea.
Yet it may be justly doubted whether this passage will authorize this
conclusion. Theodoret long since suggested that the meaning of this was,
"I have not only a concern for you, but I have also great concern for
those who have not seen me." Dr. Lardher, however, maintains that the
gospel was preached in Colosse by Paul. The reasons which he gives for
the opinion are briefly these :--
(1.) The declarations of Luke, already quoted, that Paul more than once
passed through Phrygia. The presumption is, that he would visit the
chief cities of that province in passing and repassing through it. It
is to be remembered, that, according to Colossians 2:1, Colosse and
Laodicea are placed on the same footing; and hence the difficulty of
the supposition that he did not visit the former is increased. Can it
be supposed that Paul would go again and again through that region,
preaching the gospel in the points where it would be likely to exert
the widest influence, and yet never visit either of these principal
cities of the province, especially when it is remembered that Laodicea
was the capital?
(2.) Dr. Lardner appeals to what Paul says in Colossians 1:6,; 2:6,7,
in proof that he knew that they had been rightly taught the gospel. From
this he infers that Paul had himself communicated it to them. This
conclusion is not perfectly clear, since it is certain that Paul might
have known their first teachers, and been satisfied that they taught the
truth; but it is such language as he would have used on the supposition
that he was the spiritual father of the church.
(3.) Epaphras, says Dr. Lardher, was not their first instructor in the
gospel. This he infers from what is said of him in Colossians 1:7,
and in Colossians 4:12,13. He is commended as "one of them," as a
"fellow-servant," as "a faithful minister of Christ," as one "beloved."
But he is not spoken of as sustaining any nearer relation to them. If he
had been the founder of their church, he thinks it is incredible that
there is no allusion to this fact in writing to them; that the
apostle should have spoken more than once of him, and never referred to
his agency in establishing the church there.
(4.) Paul does, in effect, say that he had himself dispensed the gospel
to these Colossians, Colossians 1:21-25. The salutations at the end of the
epistle, to various persons at Laodicea and Colosse, show that he was
personally acquainted there. See these and other reasons drawn out
in Lardner's Works, vol. vi., pp. 151 seq., Ed. Lond. 1829.
The considerations suggested by Dr. Lardher seem to me to be sufficient
to render it in the highest degree probable that the church at Colosse
was founded by Paul.
III.----WHEN AND WHERE THE EPISTLE WAS WRITTEN.
THIS epistle is believed to have been written at Rome, when Paul was a
prisoner there, and at about the same time that the epistle to the
Ephesians, and the epistle to Philemon, were written; and that they
were all sent by the same persons. It is said in the epistle itself,
Colossians 4:7,9 that it was sent by Tychicus and Onesimus, both of
whom are commended as "faithful and beloved" brethren. But the epistle
to the Ephesians was written at Rome, (see the Intro.,) and was sent by
Tychicus, (Ephesians 6:21;) and the epistle to Philemon was sent by
Onesimus. It is probable, therefore, that these persons visited
Ephesus, Colosse, and the place where Philemon resided; or, rather,
that Tychicus and Onesimus visited Colosse together, and that then
Tychicus went to Ephesus, and Onesimus went to his former master,
Philemon. That this epistle and the one to Philemon were written at
about the same time is further apparent from the fact that Epaphras is
mentioned in both as with the apostle, and as joining in the salutation,
Colossians 4:12; Philippians 1:23. The epistle to the Colossians bears internal
marks of having been written at Rome, when the apostle was a prisoner.
Thus, in Colossians 1:24, he says, "who now rejoice in my sufferings for
you." Colossians 4:18, "Remember my bonds." If this be so, then it is not
difficult to fix the date of the epistle with some degree of accuracy.
This would be about the year 62.
IV.---THE OCCASION AND DESIGN OF THE EPISTLE.
THE general drift of this epistle has a strong resemblance to that
addressed to the Ephesians, and it bears internal marks of being from
the same hand. It was evidently written in view of errors which
extensively prevailed among the churches of that part of Asia Minor,
and was designed to inculcate the same general duties. It is of
importance, therefore, to possess a general understanding of the nature
of these errors,in order to a correct interpretation of the epistle.
The church at Colosse was one of a circle or group of churches, lying
near each other, in Asia Minor; and it is probable that the same
general views of philosophy, and the same errors, prevailed throughout
the entire region where they were situated. That group of churches
embraced those at Ephesus, Laodicea, Thyatira, and, in general, those
addressed in the Apocalypse as "the seven churches of Asia." From some
of the notices of those churches in the New Testament, as well as from
the epistle before us, we may learn what errors prevailed there in
genera], and against what form of error particularly the epistle to the
Colossians was designed to guard.
(1.) Several classes of errorists are mentioned as existing within the
limits of the "seven churches of Asia." Thus, in the church at Ephesus,
"those which say they are apostles, and are not, and hast found them
liars," Revelation 2:2; in Smyrna, those "which say they are Jews, and
are not, but are of the synagogue of Satan," Revelation 2:9; in
Thyatira, "that woman Jezebel, which called herself a prophetess,"
Revelation 2:20; in Pergamos, "them that hold the doctrine of the
Nicolaitans;" those "who hold the doctrine of Balaam, who taught
Balak to cast a stumbling-block before the children of Israel,"
Revelation 2:14,15. The near proximity of these churches to Colosse would
render it probable that the infection of these errors might have
reached that church also.
(2.) The apostle Paul, in his parting speech to the elders of the
church at Ephesus, alludes to dangerous teachers to which the church
there might be exposed, in such a manner as to show that there was some
peculiar danger from such teachers in that community. "For I know that
after my departure shall grievous wolves enter in among you, not
sparing the flock. Also of your own selves shall men arise, speaking
perverse things, to draw away disciples after them," Acts 20:29,30.
He does not specify, indeed, the kind of danger to which they would
be exposed; but it is evident that the danger arose from plausible
teachers of error. These were of two classes--those who would come in
from abroad, implying probably that there were such teachers in the
neighbouring churches; and such as would spring up among themselves.
(3.) In that vicinity there appear to have been numerous disciples of
John the Baptist, retaining many Jewish prejudices and prepossessions,
who would be tenacious of the observances of the Mosaic law. What were
their views is not precisely known. But it is clear that they regarded
the Jewish law as still binding; that they would be rigid in its
observance, and in insisting on its observance by others; that they had
at best, if any, a very imperfect acquaintance with Christianity; and
that they were ignorant of the miraculous powers of the Holy Spirit, and
of the fact that that had been poured out in a remarkable manner under
the preaching of the apostles. Paul found a number of these disciples
of John at Ephesus, who professed not to have received the Holy Ghost,
and who said that they had been baptized unto John's baptism,
Acts 19:1-3. Among the most distinguished and influential of the
disciples of John in that region was Apollos, Acts 18:24,25, who is
represented as an eloquent man, and mighty in the Scriptures. He taught
at Ephesus; but how long before he was made more fully acquainted with
the gospel is unknown. He is represented as having been zealously
engaged in that work, and as being eminently successful,
Acts 18:25. There is no reason to doubt that he contributed not a
little in diffusing, in that region, the peculiar views held by those who
were known as the disciples of John. What was precisely the doctrine
which Apollos taught, before "the way of God was expounded more perfectly
to him," Acts 18:26, is not now known. There is every reason,
however, to suppose that he would insist on the observance of the
Jewish laws, and the customs of their nation. The opinions which
would be likely to be defended by one in his circumstances, would be
those which prevailed when John preached--when the law of Moses was
considered to be in full force, and when it was necessary to observe
all his institutions. The advocates for the Jewish law among the
churches would be likely to appeal with great force to the sentiments
of so good and so eloquent a man as Apollos. So extensive was his
influence, that Koppe supposes that the principal errors prevailing
in the churches in Phrygia, which it was the design of the apostle in
this epistle to correct, could be traced to the influence of the
disciples of John, and especially to the teachings of this eloquent
man. Proleg., p. 160.
(4.) If we look into the epistle itself, we shall be able to determine
with some degree of certainty the errors which prevailed, and which it
was the design of this epistle to correct, and we shall find that they
correspond remarkably with what we might anticipate, from what we have
seen to be the errors abounding in that region.
(a.) Their first danger arose from the influence of philosophy,
Colossians 2:4-8. The apostle warns them to beware lest any one should
"beguile them with enticing words;" he cautions them against "philosophy
and vain deceit "--a philosophy that was based on the "tradition of men,"
"after the rudiments of the world, and not after Christ." Such
philosophy might be expected to prevail in those cities so near to Greece,
and so much imbued with the Grecian spirit; and one of the chief
dangers which would beset them would arise from its prevalence.
(b.) A second source of danger referred to, was that arising from the
influence of those who insisted on the observance of the rites and
customs of the Jewish religion. This the apostle refers to in
Colossians 2:16: "Let no man, therefore, judge you in meat or in drink, or
in respect of an holy day, or of the new moon, or of the Sabbath days."
These are subjects on which the Jews would insist much, and in this
respect the disciples of John would be likely to sympathize entirely
with them. It is evident that there were those among them who were
endeavouring to enforce the observance of these things.
(c.) There is some evidence of the prevalence there of a philosophy
more Oriental than Grecian--a philosophy that savoured of Gnosticism.
This philosophy was subsequently the foundation of a large part of the
errors that crept into the church. Indications of its prevalence in
Colosse, occur in places like the following: Colossians 2:9, "For in him
[Christ] dwelleth all the fulness of the Godhead bodily; "from which
it would seem probable that there were those who denied that the
fulness of the Godhead dwelt bodily in the Lord Jesus--a favourite
doctrine of the Gnostics, who maintained that the assumption of human
nature, by the Son of God, was in appearance only, and that he died
on the cross only in appearance, and not in reality. So, in
Colossians 2:18, there is a reference to "a voluntary humility and
worshipping of angels, intruding into those things which are not seen,
and which tend vainly to puff up a fleshly mind"--a description that will
apply with remarkable accuracy to the homage paid by the Gnostics to the
AEons, and to the general efforts of those who held the doctrines of that
philosophy to intrude into those things which are not seen, and to offer
an explanation of the mode of the Divine existence, and the nature of the
Divine agency. See Barnes "Colossians 2:18". It will contribute not a little
to a proper understanding of this epistle, to keep these things in
remembrance respecting the kind of philosophy which prevailed in the
region in which Colosse was situated, and the nature of the dangers to
which they were exposed.
(5.) It will be seen from these remarks, and from the epistle itself,
that the difficulties in the church at Colosse did not relate to the
moral and religious character of its members. There is no mention of
any improper conduct, either in individuals or in the church at
large, as there was in the church at Corinth; there is no intimation
that they had been guilty of any sins but such as were common to all
heathens before conversion. There are, indeed, intimations that they
were exposed to sin, and there are solemn charges against indulgence in
it. But the sins to which they were exposed were such as prevailed in
all the ancient heathen world, and doubtless such as the Gentile part
of the church, particularly, had been guilty of before their
conversion. The following sins particularly are mentioned:
"Fornication, uncleanness, inordinate affection, covetousness, anger,
wrath, malice, blasphemy, filthy communications, and lying,"
Colossians 3:5-9. These were common sins among the heathen,
See Barnes Notes on Romans Chapter 1, and to a re]apse into these they
were particularly exposed; but it does not appear that any of the members
of the church had given occasion for public reproach, or for apostolic
reproof, by falling into them. As they were sins, however, in which they
had formerly indulged, Colossians 3:7 and as they were, therefore, the more
liable to fall into them again, there was abundant occasion for all the
solicitude which the apostle manifests on the subject.
From the remarks now made, it is easy to see what was the design of
the epistle to the Colossians. It was primarily to guard the church
against the errors to which it was exposed from the prevalence of false
philosophy, and from the influence of false teachers in religion; to
assert the superior claims of Christianity over all philosophy, and its
independence of the peculiar rites and customs of the Jewish religion.
It has been asked why the apostle wrote an epistle to the church at
Colosse, rather than to the church ia Laodicea, especially as Laodicea
was the capital of Phrygia? And it has been asked, also, why an epistle
was addressed to that church so strikingly resembling the Epistle to
the Ephesians, (see 5,) especially as it has been supposed that the
Epistle to the Ephesians was designed to be a circular letter, to be
read by the churches in the vicinity? The reasons why an epistle was
addressed particularly to the church at Colosse seem to have been such
as the following:---
(1.) Onesimus was at that time with Paul at Rome, and was about to
return to his master, Philemon, at Colosse. See the Introduction to
the Epistle to Philemon. It was perfectly natural that Paul should
avail himself of the opportunity thus afforded him, to address a letter
to the church at Colosse also.
(2.) Epaphras, a principal teacher of the church at Colosse, was also
with Paul at Rome, Colossians 1:7; 4:12. He was at that time a
fellow-prisoner with him, Philemon 1:23, and it is not improbable that
it was at his solicitation particularly that this epistle was
written. Paul had learned from him the state of the church at Colosse,
Colossians 1:7,8, and it is not impossible, as Koppe conjectures, that
he had been sent to Rome by the church to seek the counsel of the
apostle in the state of things which then existed in Colosse. Epaphras
was, at any rate, greatly interested in the state of things in the
church, as well as in the condition of the churches at Laodicea and
Hierapolis, Colossians 4:13, and nothing was more natural than that he
should endeavour to induce the apostle to direct a letter that might
be of benefit to them all.
(3.) A particular reason for sending this epistle appears to have been
to confirm the authority of Epaphras, and to give the sanction of the
apostle to the truths which he had taught. In their difficulties and
dangers, Epaphras had taken an important part in giving them counsel.
His views might have been opposed; or his authority might have been
disputed by the teachers of error there, and it was important that the
apostolic sanction should be given to what he had taught. Hence the
apostle speaks with so much affection of Epaphras, and so warmly of him
as a faithful servant of Christ, Colossians 1:7; 4:12,13.
(4.) It may be added, that although there is a strong resemblance
between this epistle and that to the Ephesians, and although it may
be regarded as probable that the epistle to the Ephesians was intended
in part as a circular, yet this epistle would not have been needless.
It contains many things which are not in that epistle; is especially
adapted to the state of things in the church at Colosse, and would have
the greater weight with Christians there from being specifically
addressed to them. See Michaelis' Intro. to the New Testament, vol.
iv. 122, and Koppe, Proleg. pp. 163, 164.
V.---THE RESEMBLANCE BETWEEN THIS EPISTLE AND THAT TO THE EPHESIANS,
EVERY person who has given any considerable degree of attention to this
epistle must have been struck with its remarkable similarity to the
epistle to the Ephesians. That resemblance is greater by far than
exists between any other two of the epistles of Paul--a resemblance not
only in the general style and manner which may be expected to
characterize the different productions of the same author, but extending
to the course of thought; the structure of the argument; the particular
instructions; and to some phrases which do not occur elsewhere. This
similarity relates particularly to the following points:--
(1.) In the representation of the reason for which the apostle was
imprisoned at Rome. This resemblance, Dr. Paley (Horae Paul.)
remarks, is "too close to be accounted for from accident, and yet too
indirect and latent to be imputed to design, and is one which cannot
easily be resolved into any other source than truth." It is not found
in any other of his epistles. It consists in this, that Paul in these
two epistles attributes his imprisonment not to his preaching
Christianity in general, but to his asserting the right of the Gentiles
to be admitted into the church on an equal footing with the Jews, and
without being obliged to conform themselves to the Jewish law. This was
the doctrine to which he considered himself a martyr. Thus, in
Colossians 1:24, he says, "Who now rejoice in my sufferings for you;"
and in Colossians 2:1, "For I would that ye knew what great conflict I have
for you, and for them at Laodicea." That is, his conflicts and trials, his
imprisonment and danger of death, had somehow come upon him in
consequence of his endeavouring to spread tile gospel in such places as
Colosse and Laodicea. These were Gentile communities; and the meaning is,
that his trials were the result of his efforts to preach among the
Gentiles. The same representation is made in the epistle to the
Ephesians--likewise written from Rome during his imprisonment.
"For this cause I, Paul, the prisoner of Jesus Christ for you
Gentiles," Ephesians 3:1. And this coincidence is also apparent by
comparing two other places in the epistles. Thus, Colossians 4:3, "Praying
for us, that God would open unto us a door of utterance to speak the
mysteries of Christ, for which I am in bonds. An allusion to the
same "mystery" occurs also in the epistle to the Ephesians.
"Whereby when ye read, ye may understand my knowledge in the
mystery of Christ---that the Gentiles should be fellow-heirs of the
same body, and partakers of his promise in Christ by the gospel,"
Colossians 3:4-6. In the Acts of the Apostles the same statement occurs in
regard to the cause for which the apostle was persecuted and imprisoned;
and it is on this coincidence, which is so evidently undesigned, that
Paley has founded the argument for the genuineness of the epistles to the
Ephesians and Colossians. Horae Paulinae. The statement in the Acts
of the Apostles is, that the persecutions of Paul, which led to his
appeal to the Roman emperor and to his imprisonment at Rome, were in
consequence of his maintaining that the Gentiles were, in the Christian
administration, to be admitted to the same privileges as the Jews, or
that there was no distinction between them in the matter of salvation;
and his sufferings therefore were, as he says, "in behalf of the
Gentiles." See particularly Acts 21:28; 22:21,22. From these
passages, it appears that the offence which drew down on Paul the
vengeance of his countrymen was his mission to the Gentiles, and his
maintaining that they were to be admitted to the privileges of
salvation on the same terms as the Jews.
(2.) There is a strong resemblance between the course of thought and
the general structure of the epistles to the Ephesians and the
Colossians. To an extent that does not occur in any other of Paul's
epistles, the same topics are introduced, and in the same order and
connexion. Indeed, in some portions they are almost identical.
Particularly the order in which the various topics are introduced is
nearly the same. The following portions of the two epistles will be
seen to correspond with each other:----
EPHESIANS 1. 15---19 ........ with COLOSSIANS 1.9---11.
1. 20---23 ........ " ........... 1.15--19.
1. 10 ............. " ........... 1.20.
2. 1--10 .......... "............ 1.21--23.
3. 7 .............. " ........... 1.25.
3. 9, 10 .......... " ........... 1.26, 27.
3. 17 ............. " ........... 2.7
2. 11--22 ......... "............ 2.11---15.
4. 14 ............. "............ 2.8.
4. 15, 16 ......... "............ 2.19.
4. 25 ............. "............ 3.9.
4. 22---24 ........ "............ 3.9-10.
4. 32 ............. "............ 3.12.
5. 19, 20 ......... "............ 3.16, 17.
5. 21; 6.6--9 ..... "............ 3.18-22; 4.1.
5. 19 ............. "............ 4.3.
5. 16 ............. "............ 4.5.
6. 21 ............. "............ 4.7.
This resemblance, thus carried almost through the epistle, shows that
there was a similarity of condition in the two churches in reference to
the dangers to which they were exposed, the kind of philosophy which
prevailed, the false teachers who might have an influence over them,
and the particular duties to which it was desirable their attention
should be turned. There is, indeed, some considerable variety of
phraseology in the discussion of these topics, but still the
resemblance is remarkable, and would indicate that the epistles were
written not far from the same time, and clearly by the same person. It is
remarkable, among other things, as Michaelis has observed, that it is
only in these two epistles that the apostle warns his readers against
lying, Ephesians 4:25; Colossians 3:9. Hence we may conclude that this vice was
one that particularly prevailed in the region where these churches were
situated, and that the members of these churches had been particularly
addicted to this vice before their conversion.
This note is too long to fit in one passage, see it continued in
Notes on Colossians 1:2
Continuation of Introductory Notes to Colossians
THE EPISTLE FROM LAODICEA.
IN Colossians 4:16, of this epistle, the apostle gives this direction:
"And when this epistle is read among you, cause that it be read also in
the church of the Laodiceans, and that ye likewise read the epistle from
Laodicea." The former part of this verse is clear; and the direction was
given, doubtless, because the churches of Colosse and Laodicea were in
the vicinity of each other, and the instructions were adapted to both
churches. Doubtless the same form of philosophy prevailed, and the
churches were exposed to the same errors. But it is not so clear what is
meant by the "epistle from Laodicea." The most natural and obvious
interpretation would be, that Paul had sent a letter also to that church,
and that he wished them to procure it and read it. But no such epistle
is now extant, and, consequently, much difficulty has been felt in
determining what the apostle referred to. A brief examination of the
opinions entertained on the subject seems necessary in this place. They
are the following:---
1. It has been supposed that the reference is to a letter sent from
the Laodiceans to Paul, proposing to him some questions which they
desired him to answer, and that he now wishes the Colossians to procure
that letter, in order that they might more fully understand the drift of
the epistle which he now sent to them. This opinion was held by
Theodoret, and has been defended by Storr, Rosenmuller, and others. But
the objections to it are obvious and conclusive.
(1.) It is not the fair meaning of the language used by Paul. If he had
referred to a letter to him, he would have said so; whereas the
obvious meaning of the language used is, that the Colossians were to
procure a letter in the possession of the Laodiceans in exchange for
the one which they now received from Paul. The churches were to make
an exchange of letters, and one church was to read that which had been
addressed to the other.
(2.) If the letter had been addressed to Paul, it was doubtless in
his
possession; and if he wished the church at Colosse to read it, nothing
would be more natural or obvious than to send it, by Tychicus, along
with the letter which he now sent. Why should he give directions to
send to Laodicea to procure a copy of it?
(3.) If a letter had been sent to him by the Laodiceans, proposing
certain questions why did he send the answer to the church at Colosse,
and not to the church at Laodicea? The church at Laodicea would
certainly have been the one that was entitled to the reply. There would
have been a manifest impropriety in sending an epistle to one church,
made up of answers to questions proposed by another, and then at the
end requesting them to procure those questions, that they might
understand the epistle.
(4.) It may be added, that it is not necessary to suppose that there
was any such epistle, in order to understand this epistle to the
Colossians. This is not more difficult of interpretation than the
other epistles of Paul, and does not furnish, in its structure, any
particular evidence that it was sent in answer to inquiries which had
been proposed to the author.
2. It has been supposed by some that the epistle referred to was one
written to Timothy, by the apostle himself, at Laodicea. This opinion
was defended by Theophylact. The only show of authority for it is the
subscription at the end of the First Epistle to Timothy--"The first to
Timothy was written from Laodicea, which is the chiefest city of
Phrygia Pacatiana." But that this is erroneous can be easily shown.
(1.) The subscription to the epistle to Timothy is of no authority.
(2.) If this epistle had been referred to, Paul would not have
designated it in this manner. It would have been rather by mentioning
the person to whom it was addressed, than the place where it was
written.
(3.) There is nothing in the epistle to Timothy which would throw any
important light on this to the Colossians, or which would be
particularly important to them as a church. It was addressed to one
individual, and it contains counsels adapted to a minister of the
gospel rather than to a church.
3. Many have supposed that the "epistle from Laodicea," referred to,
was one which Paul had written to the Laodiceans, partly for their use,
but which was of the nature of a circular epistle, and that we still
have it under another name. Those who hold this opinion suppose that
the epistle to the Ephesians is the one referred to, and that it was,
in fact, sent also to the church at Laodicea. See this question
treated at length in the Introduction to the epistle to the Ephesians,
% 5. The reasons for supposing that the epistle now known as the
"Epistle to the Ephesians" was neither a circular letter, nor addressed
to the church at Laodicea, are there given. But if the common reading
of the text in Ephesians 1:1, "the saints which are at Ephesus," be
correct, then it is clear that that epistle was really sent to the
church in that place. The only question then is, whether it is of so
general a character that it might as well be sent to other churches as
to that, and whether Paul actually sent it as a circular, with a
direction to different churches? Against this supposition there are
strong improbabilities.
(1.) It is contrary to the usual practice of Paul. He addressed letters
to particular churches and individuals; and, unless this case be one,
there is no evidence that he ever adopted the practice of sending the
same letter to different individuals or churches.
(2.) There would have been some impropriety in it, if not dishonesty.
An avowed circular letter, addressed to churches in general, or to any
number whose names are enumerated, would be perfectly honest. But how
would this be, if the same letter was addressed to one church, and
then, with a new direction, addressed to another, with no intimation of
its circular character? Would there not be a species of concealment in
this which we should not expect of Paul?
(3.) How happens it, if this had occurred, that all remembrance of
it was forgotten?. When those epistles were collected, would not the
attention be called to the fact, and some record of it be found in some
ancient writer?. Would it fail to be adverted to, that the same
epistle had been found to have been addressed to different churches,
with a mere change in the name?
4. There is but one other opinion which can exist on this question; and
that is, that the apostle refers to some letter which had been sent to
the Laodiceans, which we have not now in the New Testament. If this be
so, then the reference could only be to some epistle which may be
extant elsewhere, or which is now lost. There is an epistle extant
which is known by the name of "St. Paul's Epistle to the Laodiceans;"
but it has no well-founded claims to being a genuine epistle of Paul,
and is universally regarded as a forgery. "It is," says Michaelis, "a
mere rhapsody, collected from St. Paul's other epistles, and which no
critic can receive as a genuine work of the apostle. It contains
nothing which it was necessary for the Colossians to know, nothing
which is not ten times better and more fully explained in the epistle
which St. Paul sent to the Colossians; in short, nothing which could
be suitable to St. Paul's design." Intro. to the New Test. iv. 127.
The Greek of this epistle may be found at length in Michaelis; and, as
it may be a matter of curiosity, and will show that this cannot be the
epistle referred to by Paul in Colossians 4:16, I will subjoin here a
translation. It is as follows: "Paul, an apostle, not of men, neither
by men, but by Jesus Christ, to the brethren in Laodicea. Grace be to
you, and peace, from God the Father, and our Lord Jesus Christ. I give
thanks to my God in Christ always in my prayers, that you are mindful
of and are persevering in good works, waiting for the promise in the
day of judgment. And let not the vain speeches of some who would
conceal the truth disturb you, to turn you away from the truth of the
gospel which has been preached unto you. Now God grant that all they
who are of me may be borne forward to the perfection of the truth of
the gospel, to perform those excellent good works which become the
salvation of eternal life. And now are my bonds manifest, in which
bonds I am in Christ, and at the present time; but I rejoice, for I
know that this shall be for the furtherance of my salvation, which is
through your prayer and the supply of the Holy Ghost, whether by life
or by death. For to me to live is Christ, and to die is joy. But our
Lord himself shall grant you his mercy with us, that possessing love
you may be of the same mind, and think the same thing. On this
account, brethren, as ye have heard of the appearing of the Lord, so
think and do in the fear of God, and it shall be eternal life to you
for it is God who worketh in you. Do all things without murmurings and
disputings. And for the remainder, brethren, rejoice in the Lord Jesus
Christ, and see that ye keep yourselves from all base gain of
covetousness. Let all your requests be made known with boldness unto God,
and be firm in the mind of Christ. And finally, brethren, whatsoever
things are true, whatsoever things are honest, whatsoever things are
holy, whatsoever things are just, whatsoever things are lovely, these
things do. And what you have heard and received, keep in your hearts,
and it shall give you peace. Salute all the brethren with an holy kiss.
All the saints salute you. The grace of our Lord Jesus Christ be with
your spirit. Amen. Cause that this epistle be read in the church of the
Colossians, and do you also read the epistle from Colosse." Nothing can
be plainer than that this is not such an epistle as the apostle Paul
would have written, it is therefore a mere forgery. The conclusion to
which we are conducted is, that the reference in Colossians 4:16 is to
some epistle of Paul to the church at Laodicea which is not now extant,
and that the probability is, that, having accomplished the object for
which it was sent, it has been suffered to be lost. Thus, it is to be
numbered with the writings of Gad, and Iddo the Seer, and Nathan, and
the prophecy of Ahijah the Shilonite, and the book of Jehu,
(2 Chronicles 9:29; 20:34; 1 Kings 16:1;) works which, having
accomplished the object for which they were composed, have been suffered
to become extinct. Nor is there anything improbable or absurd in the
supposition that an inspired book may have been lost. There is no special
sacredness in a mere writing, or in the fact that inspired truth was
recorded, that makes it indispensable that it should be preserved.
The oral discourses of the Saviour were as certainly inspired as the
writings of Paul; and yet but a small part of what he said has been
preserved, John 21:25. Why should there be any improbability in
supposing that an inspired book may also have been lost? And, if it has,
how does that fact weaken the evidence of the importance or the value of
what we now possess? How does the fact that a large part of the sermons
of the Saviour have perished, by not being recorded, diminish the value,
or lessen the evidence of the Divine authority, of the Sermon on the
Mount?
THE EPISTLE TO THE COLOSSIANS.
ANALYSIS OF CHAPTER 1.
The chapter embraces the following topics :--
(1.) The usual salutation to the church, Colossians 1:1,2.
(2.) Thanks to God for what he had done for the Colossians and
for the fruits of the gospel among them, Colossians 1:3-8.
(3.) Prayer that they might persevere in the name course, and
might walk worthy of their calling, Colossians 1:9-11.
(4.) An exhortation to render thanks to God for what he had done for
them in redemption, Colossians 1:12-14.
(5.) A statement of the exalted dignity of the Redeemer,
Colossians 1:15-18.
(6.) A statement of what he had done in the work of redemption, in
making peace by the blood of his cross, and reconciling the world to God,
Colossians 1:19,20.
(7.) Through this gospel, Paul says, they had been reconciled
to God, and were now brought into a state in which they might be
presented as holy and unblamable in his sight, Colossians 1:21-23.
(8.) Of this gospel, Paul says he was a minister; in preaching
it he had been called to endure trials, but those trims he endured
with joy; and in preaching this gospel he used the utmost diligence,
warning every man, and teaching every man in all wisdom, that he might
present every one perfect in Christ Jesus, Colossians 1:24-29.
Verse 1. Paul, an apostle of Jesus Christ. See Barnes "Romans 1:1".
By the will of God. See Barnes "1 Corinthians 1:1".
And Timotheus our brother. On the question why Paul associated
others with him in his epistles, See Barnes "1 Corinthians 1:1". There was
a particular reason why Timothy should be associated with him in
writing this epistle. He was a native of the region where the church
was situated, Acts 16:1-3, and had been with Paul when he preached
there, and was doubtless well known to the church there,
Acts 16:6. It is evident, however, from the manner in which Paul
mentions him here, that he did not regard him as "an apostle," and did
not wish the church at Colosse to consider him as such. It is not "Paul
and Timothy, apostles of Jesus Christ," but "Paul, an apostle of Jesus
Christ, and Timothy our brother." Paul is careful never to apply the
term apostle to Timothy. Philippians 1:1, "Paul and Timotheus, the
servants of Jesus Christ." Comp. 1 Thessalonians 1:1; 2 Thessalonians 1:1. If he had
regarded Timothy as an apostle, or as having apostolic authority, it is
not easy to conceive why he should not have referred to him as such in
these letters to the churches. Could he have failed to see that the
manner in which he referred to him was adapted to produce a very
important difference in the estimate in which he and Timothy would be
held by the Colossians?
{a} "an apostle" Ephesians 1:1.
----------------------------------------------------------------------
Verse 2. Grace be unto you. See Barnes "Romans 1:7"
{b} "saints and faithful" Psalms 16:3
{c} "Grace be unto you" Galatians 1:3
Verse 3. We give thanks to God. See Barnes "Ephesians 1:15".
Praying always for you. See Barnes "Romans 1:9";
See Barnes "Ephesians 1:16". Comp. 1 Thessalonians 1:2
{d} "We give thanks" Ephesians 1:15,16
Verse 4. Since we heard of your faith in Christ Jesus. To wit, by
Epaphras, who had informed Paul of the steadfastness of their faith
and love, Colossians 1:7,8. This does not prove that Paul had never been
at Colosse, or that he did not establish the church there, for he
uses a similar expression respecting the church at Ephesus,
Ephesians 1:15, of which he was undoubtedly the founder. The meaning
is, that he had heard of their faith at that time, or of their
perseverance in faith and love.
Which ye have to all the saints. In what way they had manifested
this is not known. It would seem that Paul had been informed that this
was a character of their piety, that they had remarkable love for all
who bore the Christian name. Nothing could be more acceptable
information respecting them to one who himself so ardently loved the
church; and nothing could have furnished better evidence that they
were influenced by the true spirit of religion. 1 John 3:4.
Verse 5. For the hope which is laid up for you in heaven. That is,
"I give thanks that there is such a hope laid up for you." The
evidence which he had that this hope was theirs, was founded on the
faith and love to the saints which he heard they had evinced. He
fully believed that where there was such faith and love, there was
a well-founded hope of heaven. The word "hope" here is used,
as it often is, for the thing hoped for. The object of hope--to wit,
eternal happiness--was reserved for them in heaven.
Whereof ye heard before. When the gospel was first preached to you.
You were told of the blessed rewards of a life of faith in heaven.
In the word of the truth of the gospel. In the true word of the
gospel.
{e} "laid up for you" 2 Timothy 4:8; 1 Peter 1:4
Verse 6. Which is come unto you. It has not been confined to the Jews,
or limited to the narrow country where it was first preached, but
has been sent abroad to the Gentile world. The object of the
apostle here seems to be, to excite in them a sense of gratitude that
the gospel had been sent to them. It was owing entirely to the
goodness of God in sending them the gospel that they had this
hope of eternal life.
As it is in all the world. It is confined to no place or people,
but is designed to be a universal religion. It offers the same
blessedness ill heaven to all. See Barnes "Colossians 1:23".
And bringing forth fruit. The fruits of righteousness or good living.
See Barnes "2 Corinthians 9:10". The meaning is, that the gospel was not
without effect wherever it was preached. The same results were observable
everywhere else as in Colosse, that it produced most salutary influences
on the hearts and lives of those who received it. On the nature of the
"fruits" of religion, See Barnes "Galatians 5:22".
See Barnes " :".
Since the day ye heard of it. It has constantly been producing these
fruits since you first heard it preached.
And knew the grace of God in truth. Since the time ye knew the true
grace of God; since you became acquainted with the real benevolence which
God has manifested in the gospel. The meaning is, that ever since they
had heard the gospel it had been producing among them abundantly its
appropriate fruit, and that the same thing had also characterized it
wherever it had been dispensed.
{f} "all the world" Colossians 1:23
{g} "forth fruit" John 15:16
{h} "ye heard of it" Romans 10:17
{i} "the grace" Titus 2:11,12
{k} "in truth" John 4:23
Verse 7. As ye also learned of Epaphras. Epaphras was then with Paul,
Philemon 1:23. He had probably been sent to him by the church
at Colosse to consult him in reference to some matters pertaining
to the church there. It is evident from this, that Epaphras was a
minister of the church at Colosse, though there is no evidence, as
has been often supposed, that he was the founder of the church.
The apostle here says, that they had learned from Epaphras the
true nature of the gospel; and he designs undoubtedly to confirm
what he had taught them, in opposition to the teachings of errorists.
See the Introduction, 4. He had doubtless conferred with Epaphras
respecting the doctrines which he had taught there.
Our dear fellow-servant.This shows that Paul had contracted a strong
friendship for Epaphras. There is no reason to believe that he had
known him before, but his acquaintance with him now had served
to attach him strongly to him. It is possible, as has been conjectured,
(see the Introduction,) that there was a party in the church at Colosse
opposed to Epaphras and to the doctrines which he preached; and if this
were so, Paul's strong expression of attachment for him would do much to
silence the opposition.
Who is for you a faithful minister of Christ. "For you," when
he is with you, and in managing your interests here.
{l} "learned of Epaphras" Philemon 1:23
Verse 8. Who also declared unto us your love in the Spirit.
The love wrought in you by the Holy Spirit. It was not mere natural
affection, but love wrought in their hearts by the agency of the
Holy Ghost.
{a} "love in the Spirit" Romans 15:30
Verse 9. Do not cease to pray for you. Colossians 1:3. The progress
which they had already made, and the love which they had shown,
constituted an encouragement for prayer, and a reason why higher
blessings still should be sought. We always feel stimulated and
encouraged to pray for those who are doing well.
That ye might be filled with the knowledge of his will. They had
shown, by their faith and love, that they were disposed to do his will,
and the apostle now prays that they might be fully acquainted with what
he would have them do. He offered a similar prayer in behalf of
the Ephesians. See the parallel place in \\Eph 1:17-19\\, and the
Notes on those verses.
In all wisdom. That you may be truly wise in all things,
Ephesians 1:17.
And spiritual understanding. In understanding those things that
pertain to the "Spirit;" that is, those things taught by the Holy Spirit,
and those which he produces in the work of salvation.
See Barnes "1 Corinthians 2:12", See Barnes "1 Corinthians 2:13".
Comp. 1 John 2:20; 5:20.
{b} "in all wisdom" Romans 12:2; Ephesians 5:10,11
{c} "spiritual" Psalms 119.99
{d} "understanding" 1 John 5:20
Verse 10. That ye might walk worthy of the Lord. That you may live
as becomes the followers of the Lord. How this was to be done
he states in this and the following verses.
Unto all pleasing. So as to please him in all things. Comp.
Hebrews 11:5.
Being fruitful in every good work. This is one way in which we are to
walk worthy of the Lord, and so as to please him.
See Barnes "John 15:8". And increasing in the knowledge of God. This is
another way in which we may walk worthy of the Lord, and so as
to please him. It is by endeavouring to become better acquainted
with his true character. God is pleased with those who desire to
understand what he is; what he does; what he purposes; what
he commands. Hence he not only commands us to study his works,
(comp. Psalms 111:2,) but he has made a world so beautiful as to
invite us to contemplate his perfections as reflected in that world.
All good beings desire that others should understand their character,
and God delights in those who are sincerely desirous of knowing what he
is, and who inquire with humility and reverence into his counsels and
his will. Men are often displeased when others attempt to look into their
plans, for they are sensible they will not bear the light of
investigation. God has no plans which would not be seen to be, in the
highest degree, glorious to him.
{e} "worthy of the Lord" Philippians 1:27
{f} "pleasing" 1 Thessalonians 4:1
{g} "fruitful" John 15:8,16
{h} "increasing in the knowledge" 2 Peter 3:18
Verse 11. Strengthened with all might. This was also an object
of Paul's earnest prayer. He desired that they might be strengthened for
the performance of duty; to meet temptations; and to bear up under the
various trials of life.
According to his glorious power. Not by any human means, but by
the power of God. There is a manifestation of power in the spirit with
which Christians are enabled to bear up under trims, which shows that it
is not of human origin. It is the power which God gives them in the day
of trial. This power is "glorious," or, as it is in the Greek, it is the
"power of his glory." It is manifestly the power of the great and
glorious God, and it tends to promote his glory, and to show forth his
praise.
Unto all patience. So that you may be enabled to bear all your
trials without murmuring. It is only the power of God that can enable us
to do that.
And longsuffering. See Barnes "1 Corinthians 13:4".
With joyfulness. See Barnes "Romans 5:3"; See Barnes "2 Corinthians 7:4".
The Syriac version, Chrysostom, and a few Mss. attach this to the
following verse, and read it, "With joyfulness giving thanks to the
Father," etc. The only difference is in the pointing, and either reading
makes good sense.
{i} "Strengthened" Isaiah 14:24
{k} "patience" James 1:4
{l} "joyfulness" Romans 5:3
Verse 12. Giving thanks to the Father. This is another mode by which
we may "walk worthy of the Lord unto all pleasing," Colossians 1:10;
to wit, by rendering appropriate thanks to God for his mercy. The
particular point which the apostle here says demanded thanksgiving was,
that they had been called from the kingdom of darkness to the kingdom of
light. This had been done by the special mercy of the Father, who had
provided the plan of salvation, and had sent his Son to redeem them. The
connexion shows that the word "Father" refers, in this place, not to God
as the Father of his creatures, but to the Father as distinguished from
the Son. It is the "Father" who has translated us into the kingdom of
the "Son." Our especial thanks are due to the "Father" in this, as
he is represented as the great Author of the whole plan of salvation
as he who sent his Son to redeem us.
Who hath made us meet. The word here used \~ikanow\~ means, properly,
to make sufficient, from \~ikanov\~ sufficient, abundant, much.
The word conveys the idea of having sufficient or enough to accomplish
anything. See Barnes "2 Corinthians 3:6". The verb is not elsewhere used in
the New Testament. In its use here, there seems to be implied the idea
of conferring the privilege or the ability to be thus made the partakers
of the kingdom, and the idea also of rendering us fit for it. The
sense is, he has conferred on us grace sufficient to make it proper
that we should partake of the blessings of his kingdom. In regard to
this "fitness" or "meetness" for that kingdom, we may remark,
(1.) that it does not mean that we are rendered fit by our own merits,
or by anything which we have done; for it is expressly said that it is
God who has thus rendered us "meet" for it. No one, by his own merits,
ever made himself fit for heaven. His good works cannot be an
equivalent for the eternal rewards of heaven; nor is the heart, when
unrenewed, even in the best state, fit for the society and the
employments of heaven. There is no adaptedness of such a heart,
however amiable and however refined, to the pure spiritual joys of the
upper world. Those joys are the joys of religion, of the love of God, of
pleasure in holiness; and the unrenewed heart can never be
wrought up to a fitness to enter into those joys. Yet
(2.) there is a fitness or meetness which Christians possess for heaven.
It consists in two things.
First, in their having complied with the conditions on which God
promises heaven; so that, although they have no merit in themselves, and
no fitness by their own works, they have that meetness which results
from having complied with the terms of favour. They have truly repented
of their sins, and believed in the Redeemer; and they are thus in the
proper state of mind to receive the mercy of God; for, according to the
terms of mercy, there is a propriety that pardon should be bestowed on
the penitent, and peace on the believing. A child that is truly
broken-hearted for a fault is in a fit state of mind to be forgiven; a
proud, and obstinate, and rebellious child is not.
Secondly, there is, in fact, a fitness in the Christian for the
participation of the inheritance of the saints in light. He has a state
of feeling that is adapted to that. There is a congruity between his
feelings and heaven--a state of mind that can be satisfied with nothing
but heaven. He has in his heart substantially the same principles which
reign in heaven; and he is fitted to find happiness only in the same
objects in which the inhabitants of heaven do. He loves the same God and
Saviour; has pleasure in the same truths; prefers, as they do, holiness
to sin; and, like the inhabitants of heaven, he would choose to seek
his pleasure in holy living, rather than in the ways of vanity, his
preferences are all on the side of holiness and virtue; and, with
such preferences, he is fitted for the enjoyments of heaven. In
character, views, feelings, and preferences, therefore, the Christian is
made "fit" to participate in the employments and joys of the saints in
light.
To be partakers of the inheritance. The privileges of religion are
often represented as an heirship, or an inheritance.
See Barnes "Romans 8:17".
Of the saints in light. Called, Colossians 1:13, "the kingdom of his
dear Son." This is a kingdom of light, as opposed to the kingdom of
darkness in which they formerly were. In the East, and particularly in
Persia, there prevailed early the belief that there were two great
kingdoms in the universe--that of light, and that of darkness. We find
traces of this opinion in the Scriptures, where the kingdom of God is
called "light," and that of Satan is called "darkness." These are, of
course, figurative expressions; but they convey important truth.
Light, in the Scriptures, is the emblem of holiness, knowledge,
happiness; and all these are found in the kingdom over which God
presides, and of which Christians are the heirs. Accordingly, we
find the word light often used to describe this kingdom. Thus it
is said of God, who presides over it, that he "is light, and in him
is no darkness at all," 1 John 1:5; of Christ, that he is "the light
of man," John 1:4; that he is "the true light," John 1:9; that
he is "the light of the world," John 8:12. Comp. John 12:35;
Luke 2:32. The angels of that kingdom are "angels of light,"
2 Corinthians 11:14. Those who compose that kingdom on earth are "the
children of light," Luke 16:8; 1 Thessalonians 5:5. And all the descriptions of
that kingdom in heaven represent it as filled with light and glory,
Isaiah 60:19; Revelation 21:23; 22:5.
{m} "meet to be partakers" Revelation 22:14
{n} "inheritance of" Acts 20:32
Verse 13. Who hath delivered us from the power of darkness. The
power exerted over us in that dark kingdom to which we formerly
belonged--the kingdom of Satan. The characteristic of this empire
is darkness--the emblem of
(1) sin;
(2) error;
(3) misery and death. Over us, by nature, these things had
uncontrollable power; but now we are delivered from them, and brought to
the enjoyment of the privileges of those who are connected with the
kingdom of light. Darkness is often used to represent the state in
which men are by nature. Comp. Luke 1:79; Acts 26:18; Romans 13:12;
1 Peter 2:9; 1 John 2:8.
And hath translated us. The word here rendered "translated" is often
used in the sense of removing a people from one country to another.
See Josephus, Ant. ix. 11.1. It means, here, that they who are
Christians have been transferred from one kingdom to another, as if a
people were thus removed. They become subjects of a new kingdom, are
under different laws, and belong to a different community. This change
is made in regeneration, by which we pass from the kingdom of darkness
to the kingdom of light; from the empire of sin, ignorance, and misery,
to one of holiness, knowledge, and happiness. No change, therefore, in a
man's life is so important as this; and no words can suitably express
the gratitude which they should feel who are thus transferred from the
empire of darkness to that of light.
{a} "darkness" 1 Peter 2:9
{1} "his dear Son" "the Son of his love"
Verse 14. In whom we have redemption. See Barnes "Ephesians 1:7". The
passage here proves that we obtain forgiveness of sins through the blood
of Christ; but it does not prove that this is all that we obtain through
that blood.
{b} "In whom" Ephesians 1:7
Verse 15. Who is the image of the invisible God. \~eikwn tou yeou\~
\~tou aoratou\~. The object here, as it is in the parallel place in
Ephesians 1:20-23, is to give a just view of the exaltation of the
Redeemer. It is probable that, in both cases, the design is to meet some
erroneous opinion on this subject that prevailed in those churches, or
among those that claimed to be teachers there. See the Introduction
to this epistle, and See Barnes "Ephesians 1:20" and Ephesians 1:20-23. For
the meaning of the phrase occurring here, "the image of the
invisible God," See Barnes "Hebrews 1:3", See Barnes "2 Corinthians 4:4".
The meaning is, that he represents to mankind the perfections of God,
as an image, figure, or drawing does the object which it is made
to resemble. See the word image--\~eikwn\~--explained
See Barnes "Hebrews 10:1". It properly denotes that which is a copy or
delineation of a thing; which accurately and fully represents it, in
contradistinction from a rough sketch, or outline. Comp. Romans 8:29;
1 Corinthians 11:7; 15:49. The meaning here is, that the being and
perfections of God are accurately and fully represented by Christ.
what respects particularly he was thus a representative of God,
the apostle proceeds to state in the following verses; to wit, in his
creative power, in his eternal existence, in his heirship over the
universe, in the fulness that dwelt in him. This cannot refer to
him merely as incarnate, for some of the things affirmed of him
pertained to him before his incarnation; and the idea is, that
in all things Christ fairly represents to us the Divine nature and
perfections. God is manifest to us through him, \\@1Ti 3:16\\. We see
God in him, as we see an object in that which is in all respects an
exact copy of it. God is invisible. No eye has seen him, or can
see him; but in what Christ is, and has done in the works of creation
and redemption, we have a fair and full representation of what
God is. See Barnes "John 1:18"; See Barnes "John 14:9".
The firstborn of every creature. Among all the creatures of God, or
over all his creation, occupying the rank and pre-eminence of the
firstborn. The first-born, or the eldest son, among the Hebrews as
elsewhere, had peculiar privileges. He was entitled to a double portion
of the inheritance. It has been, also, and especially in Oriental
countries, a common thing for the eldest son to succeed to the estate
and the title of his father. In early times, the firstborn son was the
officiating priest in the family, in the absence or on the death of the
father. There can be no doubt that the apostle here has reference
to the usual distinctions and honours conferred on the firstborn,
and means to say, that, among all the creatures of God, Christ
occupied a pre-eminence similar to that. He does not say, that
in all respects, he resembled the firstborn in a family; nor does
he say that he himself was a creature, for the point of his comparison
does not turn on these things, and what he proceeds to affirm respecting
him is inconsistent with the idea of his being a created Being himself.
He that "created all things that are in heaven and that are in earth"
was not himself created. That the apostle did not mean to represent
him as a creature is also manifest from the reason which he assigns
why he is called the firstborn. "He is the image of God, and the
firstborn of every creature, for \~oti\~ by him were all
things created." That is, he sustains the elevated rank of the
firstborn, or a high eminence over the creation, because by him "all
things were created in heaven and in earth." The language here
used, also, does not fairly imply that he was a creature, or that he
was, in nature and rank, one of those in relation to whom it is said
he was the firstborn. It is true that the word firstborn-- \~prwtotokov\~
--properly means the firstborn child of a father or mother,
Matthew 1:25; Luke 2:7; or the firstborn of animals. But two things are
also to be remarked in regard to the use of the word:
(1.) It does not necessarily imply that any one is born afterwards
in the family, for it would be used of the firstborn, though an only
child; and
(2) it is used to denote one who is chief, or who is highly
distinguished and pre-eminent. Thus it is employed in Romans 8:29,
"That he might be the firstborn among many brethren." So, in
Colossians 1:18, it is said that he was "the firstborn from the dead;" not
that he was literally the first that was raised from the dead, which was
not the fact, but that he might be pre-eminent among those that are
raised. Comp. Exodus 4:22. The meaning then is, that Christ sustains
the most exalted rank in the universe; he is pre-eminent above all
others; he is at the head of all things. The expression does not mean
that he was "begotten before all creatures," as it is often explained,
but refers to the simple fact that he sustains the highest rank over the
creation. He is the Son of God. He is the heir of all things. All other
creatures are also the "offspring of God;" but he is exalted as the Son
of God above all.
{c} "image of the" Hebrews 1:3
{*} "creature" "The chief of all the creation"
Verse 16. For by him were all things created. This is one of the
reasons why he is called "the image of God," and the "firstborn." He
makes God known to us by his creative power, and by the same
power in creation shows that he is exalted over all things as the
Son of God. The phrase which is here used by the apostle is universal.
He does not declare that he created all things in the
spiritual kingdom of God, or that he arranged the events of the
gospel dispensation, as Socinians suppose, (see Crellius;) but that
everything was created by him. A similar form of expression occurs
in John 1:3. See Barnes "John 1:3". There could not possibly
be a more explicit declaration, that the universe was created by
Christ, than this. As if the simple declaration in the most
comprehensive terms were not enough, the apostle goes into a
specification of things existing in heaven and earth, and so varies the
statement, as if to prevent the possibility of mistake.
That are in heaven. The division of the universe into "heaven and
earth" is natural and obvious, for it is the one that is apparent.
See Genesis 1:1. Heaven, then, according to this division, will
embrace all the universe, except the earth; and will include the
heavenly bodies and their inhabitants, the distant worlds, as well as
heaven, more strictly so called, where God resides. The declaration then
is, that all things that were in the worlds above us were the work of
his creative power.
And that are in earth. All the animals, plants, minerals, waters,
hidden fires, etc. Everything which the earth contains.
Visible and invisible. We see but a small part of the universe. The
angels we cannot see. The inhabitants of distant worlds we cannot see.
Nay, there are multitudes of worlds which, even with the best
instruments, we cannot see. Yet all these things are said to have been
created by Christ.
Whether they be thrones. Whether those invisible things be thrones.
The reference is to the ranks of angels, called here thrones,
dominions, etc. See Barnes "Ephesians 1:21". The word "thrones"
does not occur in the parallel place in Ephesians; but there can be no
doubt that the reference is to an order of angelic beings, as those to
whom dominion and power were entrusted. The other orders enumerated
here are also mentioned in Ephesians 1:21.
All things were created by him. The repetition, and the varied
statement here, are designed to express the truth with emphasis, and so
that there could not be the possibility of mistake or misapprehension.
See Barnes "John 1:1"; See Barnes "John 1:2";
See Barnes "John 1:3". The importance of the doctrine, and the fact
that it was probably denied by false teachers, or that they held
philosophical opinions that tended to its practical denial, are the
reasons why the apostle dwells so particularly on this point.
And for him. For his glory; for such purposes as he designed. There
was a reference to himself in the work of creation, just as when a man
builds a house it is with reference to some important purposes
which he contemplates, pertaining to himself. The universe was
built by the Creator to be his own property; to be the theatre on
which he would accomplish his purposes, and display his perfections.
Particularly the earth was made by the Son of God to be the place where
he would become incarnate, and exhibit the wonders of redeeming love.
There could not be a more positive declaration than this, that the
universe was created by Christ; and, if so, he is Divine. The work of
creation is the exertion of the highest power of which we can form a
conception, and is often appealed to in the Scriptures by God to prove
that he is Divine, in contradistinction from idols. If, therefore, this
passage be understood literally, it settles the question about the
divinity of Christ. Accordingly, Unitarians have endeavoured to show
that the creation here referred to is a moral creation; that it
refers to the arrangement of affairs in the Christian church, or to the
kingdom of God on earth, and not to the creation of the material
universe. This interpretation has been adopted even by Grotius, who
supposes that it refers to the arrangement by which all things are
fitted up in the new creation, and by which angels and men are
reconciled. By the "things in heaven and in earth" some Unitarian
expositors have understood the Jews and the Gentiles, who are reconciled
by the gospel; others, by the "things in heaven" understand the angels,
and by the "things on earth" men, who are brought into harmony
by the gospel plan of salvation. But the objections to this
interpretation are insuperable.
(1.) The word created is not used in this sense properly, and cannot
be. That it may mean to arrange, to order, is true; but it is not
used in the sense of reconciling, or of bringing discordant things
into harmony. To the great mass of men, who have no theory to support,
it would be understood in its natural and obvious sense, as denoting the
literal creation.
(2.) The assertion is, that the "creative" power of Christ was
exerted on "all things." It is not in reference to angels only, or
to men, or to Jews, or to Gentiles; it is in relation to "everything
in heaven and in earth ;" that is, to the whole universe. Why
should so universal a declaration be supposed to denote merely the
intelligent creation?
(3.) With what propriety, or in what tolerable sense, can the
expression, "things in heaven and things in earth," be applied to the
Jews and Gentiles? In what sense can it be said that they are "visible
and invisible?" And, if the language could be thus used, how can the
fact that Christ is the means of reconciling them be a reason why he
should be called "the image of the invisible God?"
(4.) If it be understood of a moral creation, of a renovation of
things, of a change of nature, how can this be applied to the
angels? Has Christ created them anew? Has he changed their
nature and character? Good angels cannot need a spiritual renovation;
and Christ did not come to convert fallen angels, and to bring them into
harmony with the rest of the universe.
(6.) The phrase here employed, of "creating all things in heaven and in
earth," is never used elsewhere to denote a moral or spiritual
creation. It appropriately expresses the creation of the universe. It is
language strikingly similar to that used by Moses, Genesis 1:1; and it
would be so understood by the great mass of mankind. If this be so, then
Christ is Divine, and we can see in this great work a good reason why he
is called "the image of the invisible God," and why he is at the head of
the universe--the firstborn of the creation. It is because, through him,
God is made known to us in the work of creation; and because, being the
great Agent in that work, there is a propriety that he should occupy
this position at the head of all things.
{d} "by him were all" John 1:3
{a} "by him and for him" Romans 11:36
Verse 17. And he is before all things. As he must be, if he created
all things. Those who regard this as referring to a moral creation,
interpret it as meaning that he has the pre-eminence over all
things; not as referring to his pre-existence. But the fair and
proper meaning of the word before \~pro\~ is, that he was
before all things in the order of existence. Comp. Matthew 8:29;
John 11:55; 13:1; Acts 5:36; 21:38;; 2 Corinthians 12:2. It is equivalent to saying
that he was eternal--for he that had an existence before anything
was created must be eternal. Thus it is equivalent to the phrase, "In
the beginning," Genesis 1:1; comp. See Barnes "John 1:1".
And by him all things consist. Or are sustained.
See Barnes "Hebrews 1:3". The meaning is, that they are kept in the
present state; their existence, order, and arrangement are continued by
his power. If unsupported by him, they would fall into disorder, or sink
back to nothing. If this be the proper interpretation, then it is the
ascription to Christ of infinite power--for nothing less could be
sufficient to uphold the universe; and of infinite wisdom--for this
is needed to preserve the harmonious action of the suns and systems of
which it is composed. None could do this but one who is Divine; and
hence we see the reason why he is represented as the image of the
invisible God. He is the great and glorious and ever-active Agent
by whom the perfections of God are made known.
{b} "before all things" John 1:1
Verse 18. And he is the head of the body, the Church.
See Barnes "Ephesians 1:22"; See Barnes "Ephesians 5:23".
Who is the beginning. In all things--alike in the work of creation
and in the church. He is the fountain of authority and power, and
commences everything that is designed to uphold the order of the
universe, and to save the world.
The firstborn from the dead. At the head of those who rise from
their graves. This does not mean, literally, that he was the first who
rose from the dead, for he himself raised up Lazarus and others, and the
bodies of saints arose at his crucifixion; but it means that he had
the pre-eminence among them all; he was the most illustrious of
those who will be raised from the dead, and is the head over them
all. Especially, he had this pre-eminence in the resurrection in
this respect, that he was the first who rose from death to immortality.
Others who were raised undoubtedly died again. Christ rose to die no
more. See Barnes "1 Corinthians 15:20".
That in all things. Marg., among all. The Greek will bear either
construction, and either will accord with the scope of the apostle's
remarks. If the former, it means that he is at the head of all
things--the universe; if the latter, that he is chief among those
who rose from the dead. Each of these is true; but the scope of the
passage seems rather to require us to understand this of everything,
and to mean that all the arrangements respecting him were such as to
give him supremacy over the universe.
He might have the pre-eminence. Gr., might be first \~prwteuwn\~.
That is, might be first in rank, dignity, honour, power. He has the
pre-eminence
(1.) as over the universe which he has formed--as its Creator and
Proprietor;
(2.) as chief among those who shall rise from the dead--since he first
rose to die no more, and their resurrection depends on him;
(3.) as head of the church--all synods, councils, and governments being
subject to him, and he alone having a right to give law to his people;
and
(4.) in the affections of his friends--being in their affections and
confidence superior to all others.
{c} "head of the body" Ephesians 5:23
{*} "beginning" "chief"
{d} "the first born from the dead" 1 Corinthians 15:20
{1} "in all things" "among all"
Verse 19. For it pleased the Father. The words, "the Father," are
not in the original, but they are not improperly supplied. Some
word must be understood; and as the apostle, in Colossians 1:12, referred
to "the Father" as having a claim to the thanks of his people for
what he had done, and as the great favour for which they ought
to be thankful is that which he immediately specifies the exaltation of
Christ---it is not improper to suppose that this is the word to be
understood here. The meaning is, that he chose to confer on his Son such
a rank, that in all things he might have the preeminence, and that there
might be in him "all fulness." Hence, by his appointment, he was the
agent in creation, and hence he is placed over all things as the head of
the church.
That in him should all fulness dwell. That in him there should be
such dignity, authority, power, and moral excellence as to be fitted to
the work of creating the world, redeeming his people, and supplying
everything needful for their salvation. On the word fulness,
See Barnes "John 1:14", See Barnes "John 1:16". Comp.
See Barnes "Romans 11:12"; See Barnes "Romans 11:25";
See Barnes "Galatians 4:4"; See Barnes "Ephesians 1:23";
See Barnes "Ephesians 3:19"; See Barnes "Colossians 2:9". This is to us a
most precious truth. We have a Saviour who is in no respect deficient in
wisdom, power, and grace to redeem and save us. There is nothing
necessary to be done in our salvation which he is not qualified to do;
there is nothing which we need to enable us to perform our duties, to
meet temptation, and to bear trial, which he is not able to impart. In
no situation of trouble and danger will the church find that there
is a deficiency in him; in no enterprise to which she can put her
hands will there be a lack of power in her great Head to enable
her to accomplish what he calls her to. We may go to him in all
our troubles, weaknesses, temptations, and wants, and may be supplied
from his fullness--just as, if we were thirsty, we might go to
an ocean of pure water and drink.
{e} "in Him should" John 1:16
Verse 20. And having made peace. Marg., making. The Greek will
bear either. The meaning is, that by his atonement he produces
reconciliation between those who were alienated from each other.
See Barnes "Ephesians 2:14". It does not mean here that he had actually
effected peace by his death, but that he had laid the foundation for it;
he had done that which would secure it.
Through the blood of his cross. By his blood shed on the cross. That
blood, making atonement for sin, was the means of making reconciliation
between God and man. On the meaning of the word blood, as used in
this connexion, See Barnes "Romans 3:25".
By him to reconcile all things to himself. On the meaning of the
word reconcile, See Barnes " :". When it is
said that "it pleased the Father by Christ to reconcile all things
to himself," the declaration must be understood with some limitation.
(1.) It relates only to those things which are in heaven and earth
--for those only are specified. Nothing is said of the inhabitants of
hell, whether fallen angels, or the spirits of wicked men who are there.
(2.) It cannot mean that all things are actually reconciled for that
never has been true. Multitudes on earth have remained alienated from
God, and have lived and died his enemies.
(3.) It can mean then, only, that he had executed a plan that was
adapted to this; that if fairly and properly applied, the blood of the
cross was fitted to secure entire reconciliation between heaven and
earth. There was no enemy which it was not fitted to reconcile to God;
there was no guilt, now producing alienation, which it could not wash
away.
Whether they be things in earth, or things in heaven. That is, to
produce harmony between the things in heaven and in earth; so that all
things shall be reconciled to him, or so that there shall be harmony
between heaven and earth. The meaning is not that "the things
in heaven" were alienated from God, but that there was alienation in
the universe which affected heaven, and the object was to produce
again universal concord and love. Substantially the same sentiment is
found in Ephesians 1:10. See Barnes "Ephesians 1:10". Much has been written
on the meaning of this expression, and a great variety of opinions have
been entertained of it. It is best, always, unless necessity require a
different interpretation, to take words in their usual signification. If
that rule be adopted here, "things in heaven" will refer to God and the
angels, and perhaps may include the principles of the Divine government.
"Things on earth" will embrace men, and the various things on earth
which are now at variance with God and with heaven. Between these,
it is designed to produce harmony by the blood of the cross, or by
the atonement. As in heaven nothing is wrong; as it is not
desirable that anything should be changed there, all the change that
is to take place, in order to produce reconciliation, is to be on the
part of men and the things of this world. The only effect of the
blood of the atonement on the "things" of heaven, in effecting the
reconciliation, is to render it consistent for God to be at peace
with sinners. The effect on earth is to dispose the sinner to a
willingness to be reconciled; to lead him to lay aside his enmity; to
change his heart; and to effect a change in the views and principles
prevailing on earth which are now at variance with God and his
government. When this shall be done there will be harmony between heaven
and earth, and an alienated world will be brought into conformity with
the laws and government of the Creator.
{1} "having made" "making"
{a} "peace" Ephesians 2:14-16
Verse 21. And you, that were sometime alienated. In this work of
reconciling heaven and earth, you at Colosse, who were once enemies of
God, have been reached. The benefit of that great plan has been extended
to you, and it has accomplished in you what it is designed to effect
everywhere--to reconcile enemies to God. The word sometime here
\~pote\~--means formerly. In common with all other men, they were,
by nature, in a state of enmity against God. See Barnes " :".
In your mind. It was not merely by wicked works, or by an evil life;
it was alienation seated in the mind, and leading to wicked works. It
was deliberate and purposed enmity. It was not the result of passion and
excitement; it had a deeper seat, and took hold of the intellectual.
powers. The understanding was perverse and alienated from God,
and all the powers of the soul were enlisted against him. It is
this fact which renders reconciliation with God so difficult. Sin
has corrupted and perverted alike the moral and the intellectual
powers, and thus the whole man is arrayed against his Creator.
Comp. See Barnes "Ephesians 4:18".
By wicked works. The alienation of the mind showed itself by wicked
works, and those works were the public evidence of the alienation. Comp.
Ephesians 2:1,2.
Yet now hath he reconciled. Harmony has been secured between you
and God, and you are brought to friendship and love. Such a change has
been produced in you as to bring your minds into friendship with that of
God. All the change in producing this is on the part of man, for God
cannot change, and there is no reason why he should, if he could. In
the work of reconciliation man lays aside his hostility to his Maker,
and thus becomes his friend. See Barnes "2 Corinthians 5:18".
{2} "in" "by"
{3} "by" "in"
Verse 22. In the body of his flesh through death. The death of his
body, or his death in making an atonement, has been the means of
producing this reconciliation. It
(1.) removed the obstacles to reconciliation on the part of God
--vindicating his truth and justice, and maintaining the principles of
his government as much as if the sinner had himself suffered the penalty
of the law--thus rendering it consistent for God to indulge the
benevolence of his nature in pardoning sinners; and
(2) it was the means of bringing the sinner himself to a willingness to
be reconciled--furnishing the strongest possible appeal to him; leading
him to reflect on the love of his Creator, and showing him his own guilt
and danger. No means ever used to produce reconciliation between two
alienated parties has had so much tenderness and power as those which
God has adopted in the plan of salvation; and of the dying love of the
Son of God fails to lead the sinner back to God, everything else will
fail. The phrase "the body of his flesh" means, the body of flesh
which he assumed in order to suffer in making an atonement. The
reconciliation could not have been effected but by his assuming
such a body, for his Divine nature could not so suffer as to make
atonement for sins.
To present you. That is, Before God. The object of the atonement was
to enable him to present the redeemed to God freed from sin, and made
holy in his sight. The whole work had reference to the glories of that
day when the Redeemed and the redeemed will stand before God, and he
shall present them to his Father as completely recovered from the ruins
of the fall.
Holy. Made holy, or made free from sin. Comp. Luke 20:36.
And unblameable. Not that in themselves they will not be deserving
of blame, or will not be unworthy, but that they will be purified from
their sins. The word here used \~amwmov\~--means, properly, spotless,
without blemish. See Barnes "Ephesians 1:4"; See Barnes "Ephesians 5:27"
See Barnes "Hebrews 9:14". It is applied to a lamb, 1 Peter 1:19; to
the Saviour, Hebrews 9:14; and to the church, Ephesians 1:4; 5:27;
Jude 1:24; Revelation 14:5. It does not elsewhere occur. When the redeemed
enter heaven, all their sins will have been taken away; not a spot
of the deep dye of iniquity will remain on their souls, Revelation 1:15;
Revelation 7:14.
And unreproveable in his sight. There will be none to accuse
them before God; or they will be free from all accusation. The
law will not accuse them--for the death of their Redeemer has
done as much to honour it as theft own punishment would have done; God
will not accuse them--for he has freely forgiven them; their consciences
will not accuse them--for theft sins will all have been taken away, and
they will enjoy the favour of God as if they had not sinned; holy
angels will not accuse them--for they will welcome them to their
society; and even Satan will not accuse them--for he will have seen that
their piety is sincere, and that they are truly what they profess to be.
Comp. See Barnes "Romans 8:33,34".
{b} "present you holy" Jude 1:24
Verse 23. If ye continue in the faith. In the belief of the gospel,
and in holy living. If this were done, they would be presented
unblamable before God; if not, they would not be. The meaning is,
that it will be impossible to be saved unless we continue to lead
lives becoming the gospel.
Grounded. On a firm foundation. See Barnes "Ephesians 3:17", where the
same word occurs.
And settled. Gr., firm; as a building is that is founded on a
rock. Matthew 7:25.
And be not moved away from the hope of the Gospel. By the arts of
philosophy, and the allurements of sin.
Which was preached to every creature which is under heaven. It
cannot be supposed that it was literally true that every creature
under heaven had actually heard the gospel. But this may mean,
(1.) that it was designed to be preached to every creature, or that
the commission to make it known embraced every one, and that,
so far as the provisions of the gospel are concerned, it may be said
that it was a system proclaimed to all mankind. See Mark 16:15.
If a vast army, or the inhabitants of a distant province, were
in rebellion against a government, and a proclamation of pardon
were issued, it would not be improper to say that it was made to
every one of them, though, as a matter of fact, it might not be true
that every one in the remote parts of the army or province had
actually heard of it.
(2.) The gospel, in the time of Paul, seems to have been so extensively
preached, that it might be said that it was proclaimed to everybody. All
known countries appear to have been visited; and so zealous and
laborious had been the heralds of salvation, that it might be said that
the message had been proclaimed to all the world. Colossians 1:6. Comp.
See Barnes "Matthew 24:14".
Whereof I Paul am made a minister. See Barnes "Ephesians 3:1" and
Ephesians 3:2-7. Paul here pursues the same train of thought which
he does in the epistle to the Ephesians, where, having shown the
exalted nature of the Redeemer, and the design of the gospel, he
adverts to his own labours and sufferings in making it known.
The object seems to be, to show that he regarded it as the highest
honour to be thus entrusted with the message of mercy to mankind, and
considered it as a privilege to suffer in that cause.
{c} "continue in the faith" Ephesians 3:9
Verse 24. Who now rejoice in my sufferings for you. For you as a
part of the Gentile world. It was not for the Colossians alone, but he
regarded himself as suffering on account of his labours in preaching to
the heathen at large. His trials at Rome had come upon him because he
had maintained that the wall of partition between Jews and Gentiles was
broken down, and that the gospel was to be preached indiscriminately to
all mankind. See this illustrated in the Introduction, & 5.
And fill up that which is behind of the afflictions of Christ. That
which I lack of coming up to the sufferings which Christ endured in the
cause of the church. The apostle seems to mean,
(1.) that he suffered in the same cause as that for which Christ
suffered;
(2.) that he endured the same kind of sufferings, to some extent, in
reproaches, persecutions, and opposition from the world;
(3,) that he had not yet suffered as much as Christ did in this
cause, and, though he had suffered greatly, yet there was much that was
lacking to make him equal in this respect to the Saviour; and,
(4.) that he felt that it was an object to be earnestly desired to be
made in all respects just like Christ, and that in his present
circumstances he was fast filling up that which was lacking, so
that he would have a more complete resemblance to him. What he says
here is based on the leading desire of his soul--the great principle of
his life--TO BE JUST LIKE CHRIST; alike in moral character, in
suffering, and in destiny. See Barnes "Philippians 3:10". Having this strong
wish, he had been led to pursue a course of life which conducted him
through trials strongly resembling those which Christ himself endured;
and, as fast as possible, he was filling up that in which he now fell
short. He does not mean that there was anything lacking or deficient in
the sufferings which Christ endured in making an atonement, which was to
be supplied by his followers, so that their merits might be added to
his in order to secure the salvation of men, as the Romanists seem
to suppose; but that there was still much lacking on his part before he
should be entirely conformed to the Saviour in his sufferings, and that
his present condition was such as rapidly to fill that up. This seems to
me to be the fair meaning of this expression, though not the one
commonly given. The usual interpretation is, "that which remains to me
of affliction to be endured in the cause of Christ." But this seems to
me to be cold and tame, and not to suit the genius of Paul.
In my flesh. In bodily sufferings.
For his body's sake, which is the Church. See Barnes "Ephesians 1:23".
{b} "afflictions of Christ" Philippians 3:10
Verse 25. According to the dispensation of God. The arrangement
which God has made. That is, he designed that the gospel should be
preached to the Gentiles, and, in accordance with that arrangement, he
has called me to be a minister. See Barnes "Ephesians 3:2".
To fulfil the word of God. Marg., "fully to preach." The Greek
is, "to fill up the word of God;" the meaning is, "fully to teach and
promulgate the gospel." See Barnes "Romans 15:19".
{1} "to fulfill" "to fully preach"
Verse 26. Even the mystery. To make that mystery fully known.
See Barnes "Ephesians 3:2", and Ephesians 3:3-9. The great doctrine,
that salvation was to be proclaimed to all mankind, Paul says, had
been concealed for many generations. Hence it was called a mystery, or
a hidden truth.
But now is made manifest to his saints. It was communicated
especially to the apostles who were appointed to proclaim it, and
through them to all the saints. Paul says that he regarded himself as
specially called to make this truth known, as far as possible, to
mankind.
{c} "mystery" Ephesians 3:9
{d} "now is made" 2 Timothy 1:10
Verse 27. To whom. To the saints.
God would make known. "Willed (Gr.) to make known;" that is, he
was pleased to make this known. It was concealed in his bosom until he
chose to reveal it to his apostles. It was a doctrine which the Jewish
people did not understand, Ephesians 3:5,6.
What is the riches of the glory of this mystery. The rich glory of
this great, long-concealed truth. On the use of the word riches,
See Barnes "Romans 2:4". It is a favourite word with the apostle Paul to
denote that which is valuable, or that which abounds. The meaning
here is, that the truth that the gospel was to be preached to all
mankind, was a truth abounding in glory.
Among the Gentiles. That is, the glory of this truth is manifested
by the effects which it has produced among the Gentiles.
Which is Christ in you, the hope of glory. Or, Christ among you.
Margin. The meaning is, that the whole of that truth, so full of glory,
and so rich and elevated in its effect, is summed up in this--that
Christ is revealed among you as the source of the hope of glory in a
better world. This was the great truth which so animated the heart and.
fired the zeal of the apostle Paul. The wonderful announcement had burst
on his mind like a flood of day, that the offer of salvation was not to
be confined, as he had once supposed, to the Jewish people, but that all
men were now placed on a level; that they had a common Saviour;
that the same heaven was now opened for all, and that there were
none so degraded and vile that they might not have the offer of
life as well as others. This great truth Paul burned to communicate to
the whole world; and for holding it, and in making it known, he had
involved himself in all the difficulties which he had with his own
countrymen; had suffered from want, and peril, and toil; and had finally
been made a captive, and was expecting to be put to death. It was just
such a truth as was fitted to fire such a mind as that of Paul, and to
make it known was worth all the sacrifices and toils which he
endured. Life is well sacrificed in making known such a doctrine to the
world.
{2} "Christ in you" "among"
{e} "the hope" 1 Timothy 1:10
Verse 28. Whom we preach, warning every man. This does not mean
warning of danger, but "admonishing all of the claims of the gospel
to attention." Our word warn is commonly used in the sense of
cautioning against danger. The Greek word here means to put in
mind; to admonish; to exhort. The idea of the apostle is, that he
made it his great business to bring the offers of the gospel fairly
before the mind of every man. As it had the same claims on all,
as it might be freely offered to all, and as it furnished the only
hope of glory, he made it the object of his life to apprize every
man of it, as far as he could.
And teaching every man. Paul made it his business to instruct men,
as well as to exhort them. Exhortation and warning are of little use
where there is not sound instruction and a careful inculcation of the
truth. It is one of the duties of the ministry to instruct men in those
truths of which they were before ignorant. See Matthew 28:19; 2 Timothy 2:25.
In all wisdom. See Barnes "Matthew 10:16" See Barnes "Colossians 1:9".
The meaning is, that he and his fellow-labourers endeavoured to
manifest true wisdom in the method in which they instructed others.
That we may present every man. When we come to appear before God.
See Barnes "2 Corinthians 11:2". Paul was anxious that no one to whom this
gospel was preached should be lost. He believed it to be adapted to save
every man; and as he expected to meet all his hearers at the bar of God,
his aim was to present them made perfect by means of that gospel which
he preached.
{f} "warning" Acts 20:28,31
{a} "every man" 2 Timothy 2:24,25
{b} "we may present" 2 Corinthians 11:2
Verse 29. Whereunto I also labour. See Barnes "1 Corinthians 15:10".
Striving. Gr., agonizing, he taxed all his energies to accomplish
this, as the wrestlers strove for the mastery in the Grecian games.
According to his working. Not by my own strength, but by the power
which God alone can give. See Barnes "1 Corinthians 15:10".
{c} "I also labour" 1 Corinthians 15:10
REMARKS.
Among the truths of practical importance taught by this chapter are the
following:--
(1.) We should rejoice in the piety of others, Colossians 1:2-8. It should
be to us a subject of unfeigned gratitude to God, when others are
faithful to their high calling, and when they so live as to adorn
the blessed gospel. In all their faith, and love, and joy, we should
find occasion for thankfulness to God. We should not envy it, or
be disposed to charge it to wrong motives, or suspect it of
insincerity or hypocrisy; but should welcome every account of the zeal
and faithfulness of those who bear the Christian name--no matter
who the persons are, or with what denomination of Christians they
may be connected. Especially is this true in relation to our
friends, or to those for whose salvation we have laboured. The
source of highest gratitude to a Christian, in relation to his friends,
should be, that they act as becomes the friends of God; the purest
joy that can swell the bosom of a minister of Christ, is produced
by the evidence that they to whom he has ministered are advancing in
knowledge and love.
(2.) We should earnestly pray that they who have been much favoured
should be prospered more and more, Colossians 1:9-11.
(3.) It is a good time to pray for Christians when they are already
prosperous, and are distinguished for zeal and love, Colossians 1:9-11.
We have then encouragement to do it. We feel that our prayers
will not be in vain. For a man that is doing well, we feel encouraged to
pray that he may do still better; for a Christian who has true spiritual
joy, we are encouraged to pray that he may have more joy; for one who is
aiming to make advances in the knowledge of God, we are encouraged to
pray that he may make still higher advances; and if, therefore, we wish
others to pray for us, we should show them by our efforts that there is
some encouragement for them to do it.
(4.) Let us cherish with suitable gratitude the remembrance of the
goodness of God, who has translated us from the kingdom of darkness into
the kingdom of his dear Son, Colossians 1:12,13. By nature we, like
others, were under the power of darkness. In that kingdom of sin, and
error, and misery, we were born and reared, until God, in great
compassion, brought us out from it, and made us heirs of light. Now, if
we are true Christians, we belong to a kingdom of holiness, and
knowledge, and happiness. No words can express appropriately the
goodness of God in thus making us heirs of light; and not an hour of our
lives should pass without a thoughtful remembrance of his mercy.
(5.) In the affections of our hearts let the Saviour in all things
have the pre-eminence, Colossians 1:15-18. He is the image of God;
and when we think of him we see what God is--how holy, pure,
benevolent. He is the firstborn of all things; the Son of God;
exalted to the highest seat in the universe. When we look on the
sun, moon, and stars, let us remember that he created them all.
When we think of the angels, let us remember that they are the
workmanship of his hands. When we look on the earth--the
floods, the rivers, the hills, let us remember that all these were
made by his power. The vast universe is still sustained by him.
Its beautiful order and harmony are preserved by him; and all its
movements axe under his control. So the church is under him.
It is subject to his command; receives its laws from his lips, and
is bound to do his will. Over all councils and synods--over all
rule and authority in the church--Christ is the Head; and, whatever may
be ordained by man, his will is to be obeyed. So, when we think of the
resurrection, Christ is chief. He first rose to return to death no
more; he rose as the pledge that his people should also rise. As Christ
is thus head over all things, so let him be first in the affections of
our hearts; as it is designed that in everything he shall have the
pre-eminence, so let him have the pre-eminence in the affections of our
souls. None should be loved by us as Christ is loved; and no friend,
however dear, should be allowed to displace him from the supremacy in
our affections.
(6.) In all our wants let us go to Christ, Colossians 1:19. "It pleased
the Father that in him should all fulness dwell." We have not a want
which he cannot supply; there is not a sorrow of our lives in
which he cannot comfort us; not a temptation from which he cannot
deliver us; not a pain which he cannot relieve, or enable us to
bear. Every necessity of body or mind he can supply; and we
never can go to him, in any circumstance of life in which we can
possibly be placed, where we shall fad of consolation and support
because Christ is not able to help us. True piety learns day by day
to live more by simple dependence on the Saviour. As we advance in
holiness we become more and more sensible of our weakness and
insufficiency, and more and more dispose& to live "by the faith of the
Son of God."
(7.) By religion we become united with the angels, Colossians 1:20.
Harmony is produced between heaven and earth. Alienated worlds
are reconciled again, and from jarring elements there is rearing one
great and harmonious empire. The work of the atonement is
designed to remove what separated earth from heaven; men from
angels; man from God. The redeemed have substantially the
same feelings now which they have who are around the throne of
God; and though we are far inferior to them in rank, yet we shall
be united with them in affection and purpose, for ever and ever.
What a glorious work is that of the gospel! It reconciles and
harmonizes distant worlds, and produces concord and love in
millions of hearts which but for that would have been alienated
for ever!
(8.) By religion we become fitted for heaven, Colossians 1:21,22. We are
made "meet" to enter there; we shall be presented there unblameable and
unreproveable. No one will accuse us before the throne of God. Nor Satan,
nor our own consciences, nor our fellow-men will then urge that we ought
not to be admitted to heaven. Redeemed and pardoned, renewed and
sanctified, the universe be satisfied that we ought to be saved, and
will rejoice. Satan no longer charge the friends of Jesus with
insincerity and hypocrisy; our own minds will be no longer troubled with
doubts and fears; and holy angels will welcome us to their presence. Not
a voice will be lifted up in reproach or condemnation, and the
Universal Father will stretch out his arms and press to his bosom
the returning prodigals. Clothed in the white robes of salvation,
we shall be welcome even in heaven, and the universe will rejoice
that we are there.
(9.) It is a privilege to suffer for the welfare of the church,
Colossians 1:24. Paul regarded it as such, and rejoiced in the trials
which came upon him in the cause of religion. The Saviour so regarded
it, and shrank not from the great sorrows involved in the work of
saving his people. We may suffer much in promoting the same object. We
may be exposed to persecution and death. We may be called to part with
all we have--to leave country and friends and home, to go and preach the
gospel to benighted men. On a foreign shore, far from all that we hold
dear on earth, we may lie down and die, and our grave, unmarked by
sculptured marble, may be soon forgotten. But to do good; to defend
truth; to promote virtue; to save the souls of the perishing, is
worth all which it costs, and he who accomplishes these things by
exchanging for them earthly comforts, and even life, has made a wise
exchange. The universe gains by it in happiness; and the benevolent
heart should rejoice that there is such a gain, though attended with
our individual and personal suffering.
(10.) Ministers have a noble office, Colossians 1:24-29. It is their
privilege to make known to men the most glorious truths that can
come before the human mind; truths which were hid from ages and
generations, but which are now revealed by the gospel. These great
truths are entrusted to the ministry to explain and defend, and are by
them to be carried around the world. The ministers of religion strive
not for gold, and honour, and worldly pleasures; they strive in the
noble effort to show to every man that he has a Saviour; that there is a
heaven to which he may come; and to present every one perfect before
God. With all its sacrifices and self-denials, therefore, it is an
inestimable privilege to be a minister of the gospel--for there is no
man who diffuses through a community so much solid happiness; there is
no one, the result of whose labours reaches so far into future ages. To
a benevolent heart there is no higher privilege than to be permitted
to go to every man--to the poor, the tempted, the oppressed, the
slave, the penitent, and the dying sinner--and to say to him that
he has a Saviour, that Christ died for him, and that, if he will
have it so, he may have a home in heaven. No matter whom he meets;
no matter how debased and degraded he may be to whom he ministers; no
matter though it be the poor slave, or the lonely wanderer on pathless
sands, or the orphan, or the outcast, the herald of salvation may tell
him that there is a heaven for him--a Saviour who died for him--a
God who is ready to pardon and save his soul. In such a work, it is
a privilege to exhaust our strength; in the performance of the duties of
such an office, it is an honour to be permitted to wear out life itself.
Doing this, a man when he comes to die will fed that he has not lived in
vain; and whatever self-denial he may practise in it; however much
comfort, or however many friends he may forsake, all these things will
give him no pang of regret, when from a bed of death he looks out on the
eternal world.
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