THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIAN S. CHAPTER I. After saluting the Colossian believers, 1, 2, the apostle (1,) Declares his thankfulness to God for their faith, love, and hope, of which Epaphras had given him an account, 3-8. (2,) He prays for their increase in divine knowledge and grace, in order to their walking worthy of the blessings they had received, by being fruitful in all good works, and exemplary in patience, long-suffering, joy, and gratitude, 9-14. (3,) To engage their steady adherence to the gospel, he represents the dignity of its author, and the methods he hath taken to effect the reconciliation of sinners to God, 15-23. (4,) He delineates his own character as the apostle of the Gentiles, and shows what was the sum and substance of his preaching, and his solicitude to fulfil his ministry among them in the most successful manner, 24–29. NOTES ON CHAPTER I. e A. D. 64. 4 Since we heard of your faith in A. M. 4068. Christ Jesus, and of the love which ye have to all the saints, 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel: 6 Which is come unto you, h as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth : 2 Tim. iv. 8; 1 Pet. i. 4.- h Matt. xxiv. 14; Mark xvi. 15; Verse 23.- Mark iv. 8; John xv. 16; Philippians i. 11. Eph. iii. 2; Tit. ii. 11; 1 Pet. v. 12. 2 Cor. vi. 1; Verses 3-8. We give thanks, &c.-See on Rom. Verses 1, 2. Paul, an apostle of Jesus Christi. 8; to God and the Father-Or, even the Father To convince the Colossians that all the things con- of our Lord, &c.; or, as the original expression is tained in this epistle were dictated by the Spirit of still more literally rendered, To the God and Father God, and therefore were at once infallibly true, and of our Lord Jesus Christ: praying always for you deeply important, the apostle begins with assuring -Making express mention of you in all our addressthem both that he was an apostle of Jesus Christ, es to the throne of grace; since we heard-Aкoɑvand that he was made such by the will of God the Teç, having heard; of your faith, &c.—See on Eph. Father, an honour which none of the false teachers i. 15; for the hope which is laid up for you—Namecould claim. And Timothy our brother—“Timo- ly, the hope of eternal life. The apostle's meaning thy's early piety, his excellent endowments, his ap- seems to be, that he gave thanks for this their hope, proved faithfulness, and his affectionate labours in the fourth verse coming in as a parenthesis; wherethe gospel with the apostle, well known to most, if of-Of which blessedness in heaven; ye heard benot to all, the Gentile churches, rendering him high-fore I wrote to you, in the word of the truth of the ly worthy of their regard, Paul allowed him to join in writing several of the letters which he addressed to these churches: not, however, to add any thing to his own authority, but rather to add to Timothy's influence; for which purpose also he calls him here his brother, rather than his son."-Macknight. To the saints and faithful brethren—The word saints expresses their union with God, and brethren, their union with their fellow-Christians. gospel-The true gospel preached to you; which— Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you-At Colosse; as it is in all the world— In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit-Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holi ness. At the time this epistle was written, probably The apostle prays that the Colossians A. M. 4068. m CHAPTER I. 8 might increase in divine grace. 7 As ye also learned of 1Epaphras || 10 That ye might walk worthy of A. M. 4068, our dear fellow-servant, who is for you the Lord unto all pleasing, "being a faithful minister of Christ; t A. D. 64. fruitful in every good work, and increasing in 8 Who also declared unto us your love in the knowledge of God; the Spirit. 9° For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will 'in all wisdom and spiritual understanding; 1 Chap. iv. 12; Philem. 23.- m 2 Cor. xi. 23; 1 Tim. iv. 6. n Rom. xv. 30.- O Eph. i. 15, 16; Verses 3, 4.- 1 Cor. i. 5.. a Rom. xii. 2; Eph. v. 10, 17.- Eph. i. 8. A. D. 64, the gospel had been preached and received manner suitable to his nature and attributes, the rein most of the countries within the Roman empire, lation in which you stand to him, the benefits you and had produced a great change in the manners of have received from him, and the profession you those who received it. The apostle made this ob-|| make of believing in, loving, and serving him; unto servation to confirm the Colossians in the faith of all pleasing-So as actually to please him in all the gospel, which, by its rapid progress, and happy things. The apostle mentions next four particulars influence in reforming mankind, was plainly declared included in this walking worthy of the Lord. 1st, to be from God. As also in you—Among whom it The being fruitful in every good work—Or embrachath produced a great reformation; since the day || ing all opportunities of doing good to the bodies and Je heard it, and knew, or acknowledged, the grace souls of men, according to our ability, and thus of God in truth-Truly experienced its efficacy in showing our faith continually by our works, and our your hearts. As ye learned of Epaphras-From love by our obedience, James ii. 14-18; 1 John iii. 17. the epistle to Philemon, (verse 23,) which was And, 2d, Increasing in the knowledge-The exsent at the same time with this to the Colossians,|| perimental practical knowledge; of God-That is, it appears that Epaphras was in prison at Rome while we are diligent in performing good works outwhen the apostle wrote. But it is probable he did wardly, taking care that we increase in vital religion not choose to mention that circumstance in a letter inwardly, even in a participation of the divine nature, directed to the whole church of the Colossians, lest and a conformity to the divine image. 3d, Receiving it might have grieved them too much. Our dear and bearing with patience, long-suffering, and joyfellow-servant-Of Paul and Timotheus; who is for|| fulness-All the sufferings which come upon us in the you a faithful minister of Christ-Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit-That is, the love wrought in you by the Spirit of God. course of divine providence: in other words, that we sustain, with entire resignation to, and acquiescence in, the divine will, and with a calm and tranquil mind, all the chastisements of our heavenly Father, knowing they are for our profit; and all the trials by which it is his will our faith and other graces should be exercised, and all the purifying fires through which he is pleased to lead us; that we patiently bear with the infirmities, failings, and faults of our fellow-creatures, saints or sinners, and receive even their injuries and provocations without resentment; and that in the midst of all these apparent evils, we rejoice on account of the present blessings we pos sess, and especially in the knowledge we have that all these, and such like things, however afflictive to flesh and blood, shall infallibly work together for our good, while we love God. Well might the apos tle signify, that, in order to all this, we need to Verses 9-11. For this cause-The report of your faith and love; we do not cease to pray for youWe fail not to remember you in all our prayers. This was mentioned in general, verse 3, but now more particularly; that ye might be filled with the knowledge of his will-That is, his revealed will concerning the salvation of mankind by faith, (Eph. || i. 5, 9, 11,) or the gospel of Christ,-the truths declared, the blessings offered, and the duties enjoined in it; in all wisdom-That ye may have just, clear, and full views of every part of it; and spiritual under-be strengthened with all might, or very mightily standing-That understanding which proceeds from the Spirit of wisdom and revelation, spoken of Eph. i. 17, (where see the notes,) and is a spiritual and experimental, and therefore a practical knowledge of divine things, very different from that mere speculative and notional knowledge of them with which many rest satisfied, though it neither changes their hearts nor governs their lives. strengthened, according to God's glorious power, always ready to be exerted in behalf of his suffering people. The fourth particular mentioned by the apostle, as included in walking worthy of the Lord, is continual gratitude for the blessings enumerated in the three next verses; blessings which whosoever enjoys, has unspeakable reason for thankfulness, That-Know-whatever his state or condition may be as to the Verses 12-14. Giving thanks unto the Father ing his will, and complying with it; you may walk || present world. worthy of the Lord-May conduct yourselves in a || and Spirit, from the power of Satan and of sin, and made the loyal subjects of Christ's kingdom. 4th, Being thus justified and adopted into God's family, we are also renewed in the spirit of our minds, and, in a measure at least, sanctified, and made meet for the heavenly inheritance, as is observed in verse 12. Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light-For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a Verse 15. Who-That is, the Son of God, in whose great degree, become new, 2 Cor. v. 17; where see blood we have redemption; is the image of the inthe note. Who-In order to this meetness for the visible God-By the description here given of the heavenly inheritance; hath delivered us from the glory of Christ, and his pre-eminence over the highpower of darkness-That is, the power of the prince est angels, the apostle lays a foundation for the reof darkness, and all his infernal legions, called, (Eph. proof of all worshippers of angels. The Socinians vi. 12,) the rulers of the darkness of this world; and contend that Christ is here styled the image of we are delivered from their power when, being res- the invisible God, merely because he made known cued from that state of ignorance and error, of im- to men the will of God; and that in this sense only penitence and unbelief, in which we naturally lie in- Christ said to Philip, (John xiv. 9,) He that hath volved, we are brought to know the truth, and the seen me hath seen the Father. But it should be contruth makes us free from the guilt and power of sin, sidered, that in other passages in Scripture, the word John viii. 32; Rom. viii. 2. Some commentators image denotes likeness, if not sameness of nature have supposed, that by the power of darkness here, and properties, as 1 Cor. xv. 49: As we have borne the apostle principally, if not only, intended that the image of the earthly, we shall also bear the image power which Satan had over the heathen world, to|| of the heavenly. Certainly, as Dr. Whitby observes, keep them in their various idolatries and other vi- the more natural import of the phrase is, that Christ cious practices, and that the apostle speaks of him- is therefore called the image of God, because he self as if he had been one of the Gentile converts. made him, who is invisible in his essence, conspicuBut we have great reason to believe that when di- ous to us by the divine works he wrought, they bevine grace opened the eyes of his understanding, and ing such as plainly showed that in him dwelt the fulmade him sensible what he had been in his Pharisa- || ness of the Godhead bodily; for the invisible God can ical state, he saw himself to have been under the only be seen by the effects of his power, wisdom, and power of darkness, as Christ represents those of the goodness, and of his other attributes. He who, by Jews to have been, who, influenced by the spirit of the works both of the old and new creation, hath darkness, were combined against him, Luke xxii. 53;|| given such clear demonstrations of the divine power, as indeed all, even the professors of Christianity are, wisdom, and goodness, is, upon this account, as much while under the power of known sin, John viii. 34, || the image of God as it is possible any person or 44; 1 John iii. 8. None can doubt, however, that, as thing should be; and to this sense the expression Dr. Doddridge observes, "the ignorance and sin, seems here necessarily restrained by the connective confusion and misery, which reigned in the Gentile particle ort, for. He is the image of God, for by him world, were also in the apostle's thoughts when he all things were created. Moreover, this passage is used this expression." And hath translated us into exactly parallel to that in the beginning of the episthe kingdom of his dear Son-The kingdom of tle to the Hebrews, as will evidently appear on a grace, preparatory to that of glory. Of the Father's comparison of the two. Here he is said to be the dear or beloved Son, the apostle proceeds to speak image of God; there, the brightness (añavyacμa, efin the 15th and following verses. In whom we have fulgence) of his Father's glory, and the express redemption through his blood-See on Eph. i. 7,||image of his person, or substance, as vñosaσews more where the contents of this verse are fully explained. properly signifies: here he is called the firstborn, or The subject is treated of also from the middle of the Lord, of every creature; there, the heir of all 18th verse of this chapter. The reader will observe, things: here it is said that all things were created that the work of redemption and salvation is hereby him; there, that he made the worlds: here, that spoken of in an inverted order. The natural order is this: 1st, We have redemption through the blood of Christ; 2d, In consequence of this, and by repentance and faith therein, we have the forgiveness of sins; 3d, Being forgiven, and taken into favour with God, we are delivered, by the influence of his word by him all things do consist; and there, that he upholdeth all things by the word of his power. Now, that he is there styled the image of God's glory, and the express image or character of his person, or substance, by reason of that divine power, wisdom, and majesty, which shone forth in his actions, some Christ is the CHAPTER I. Creator of all things. A. M. 4068. 16 For by him were all things || powers: all things were created by A. M. 4068. created, that are in heaven, and that || him, and for him: A. D. 64. A. D. 64. are in earth, visible and invisible, whether they 17 And he is before all things, and by him be thrones, or dominions, or principalities, or || all things consist. i John i. 3; 1 Cor. viii. 6; Eph. iii. 9.- i Rom. viii. 38. Rom. xi. 36; Heb. ii.10. John i. 1, 3; xvii. 5; 1 Cor. viii. 6. Socinians are forced to confess. It is not, therefore, things, (verse 16,) and the making of the world, to be doubted that he is here styled the image of God || (Heb. i. 3,) through the Son, is a direct proof that he in the same sense. And it is highly probable that he is the firstborn, heir, or Lord of the whole." See is called the image of the invisible God, as appearing Whitby and Macknight. to the patriarchs, and representing to them the Fa- Verses 16, 17. For by him were all things created, ther, who dwells in light inaccessible; (1 Tim. vi. 16;) &c.-The casual particle ort, for, or because, with according to what is frequently observed by the which this verse begins, refers to both parts of the ante-Nicene fathers, that God the Father being invi- || preceding verse. The Son is the image of the invisible, and one whom no man hath seen or can see, sible God, as well as the firstborn of the whole creaappeared to the patriarchs by his Son. Add to this, tion, because by him were all things created. See that the Son is likewise called the image of God, be- the note on John i. 3, where the creation of all things cause he manifested the divine perfections in the by Christ, God's eternal Word and Son, is explained flesh visibly, by that fulness of grace and truth which at large. That are in heaven-And heaven itself; shone in him during his abode on earth. This St. but the inhabitants are named, because more noble John's words evidently imply: No man hath seen than the house; and earth; visible-The material God at any time; the only-begotten Son, who is in fabric of this world, with all its inhabitants, called, the bosom of the Father, he hath declared him. See (Heb. xi. 3,) ra ßheroueva, the things which are seen, the notes on John i. 14, 18. In which sense Christ's including the visible splendour of the celestial lumiwords to Philip also (John xiv. 9) are to be under- naries, the sun, moon, and stars, even all the hosts stood: He that hath seen me hath seen the Father, as of these lower heavens; and invisible-The differour Lord manifestly shows, when he adds, I am in ent orders of angels, both those that stood and those the Father, and the Father in me: the Father that || that afterward fell; called, in the following part of dwelleth in me, he doeth the works. And 2 Cor. iv. 4, the verse, thrones, dominions, &c. Because, in after he is plainly styled the image of God, for the like || times, false teachers would arise and affirm, some, reason, because (verse 6) the light of the knowledge that the world was made by angels; others, that it of the glory of God is reflected from his face, or per- was made by an evil principle; the apostle may have son, as πроowпw signifies. See the notes there. been directed by the Spirit to declare, in the most express manner, that all things were created by God's beloved Son, that the sincere might be preserved from these pernicious errors. All things were created by him and for him-They are the produc tions of his unsearchable wisdom and almighty power, and were made by him, that he might possess and govern them, and be glorified in and by them. To interpret this, as the Socinians do, of the new creation in a spiritual sense, is so unnatural, that one could hardly believe, if the evidence were not so undeniably strong, that any set of learned commentators could have imbibed such an opinion. And he is before all things-In the duration, as well as in the dignity of his nature; or, as Micah expresses it, (chap. v. 2,) he is from everlasting; and by him all things consist-Or subsist in that harmonious order of being which renders this universal system one beautiful whole. For the original expression, ovvεnke, not only implies that he sustains all things in being, or, as it is expressed Heb. i. 3, upholdeth all things by the word of his power, but that all things were, and are, compacted in him into one system, and preserved therein; and that he is the cement, as well as support, of the universe. This description of the Son, as the first Maker and continual Preserver of all creatures in earth and heaven, even of the various orders of angelic beings, was most pertinent to his purpose of showing the Colossians the folly of the false teachers who were endea The firstborn-Or first-begotten, (TртотокUS,) of every creature-Or rather, of the whole creation, as Ħaσa KTL is translated Rom. viii. 22, existing before it, and the heir and Lord of it, "According to the Arians, the firstborn of the whole creation is the first-made creature. But the reason advanced to prove the Son the firstborn of the whole creation overturns that sense of this passage; for surely the Son's creating all things doth not prove him to be the first-made creature; unless his power of creating all things originated from his being the first-made creature; which no one will affirm. As little does the Son's creating all things prove that he created him- || self. Yet these absurdities will be established by the apostle's reasoning, if the firstborn of the whole creation signifies the first-made creature. But it is proper to observe, that πрwтоTоkos, the firstborn, or first-begotten, in this passage, may signify the heir, or Lord, of the whole creation. For, anciently, the firstborn was entitled to possess his father's estate, 2 Chron. xxi. 3. The firstborn was likewise lord of his brethren, who were all his servants. This appears from what Isaac said to Esau, after he had bestowed the rights of primogeniture on Jacob, Gen. xxvii. 37. Hence, among the Hebrews and other nations, firstborn, heir, and lord, were synonymous terms. See Gal. iv. 1. According to this interpretation of the terms firstborn and heir, the apostle's reasoning is perfectly just: for the creation of all Christ is the head of the church, COLOSSIANS. in whom all fulness dwells. A. M 4069. 18 And he is the head of the body, 20 And, having made peace A. M. 4068. the church who is the beginning, through the blood of his cross, by A. D. 64. A. D. 64. " the firstborn from the dead; that 2in all things|| him to reconcile all things unto himself; by he might have the pre-eminence. him, I say, whether they be things in earth, or 19 For it pleased the Father that in him things in heaven. should all fulness dwell; 21 And you, that were sometime alienated ently of the will of the Father; contrary to the whole tenor of Scripture, in which the Son is said, in the affair of our salvation, to act in subordination to the will of his Father."-Macknight. That in him should all fulness dwell--All fulness of truth and grace, of wisdom, power, and love, and all divine perfections; or, as the expression may chiefly mean, all fulness of gifts and graces, to supply the wants of his church. That this fulness should reside in him constantly, and be always ready to supply the wants of those that in faith and prayer apply to him. Verse 20. And having made peace through the blood of the cross-The blood shed thereon, by which the design of the ceremonial law having been an Verses 18, 19. And he is the head of the body, the church-The apostle having displayed the greatness of the Son, as Creator of all things, visible and invi- || sible, in the heavens and upon the earth, proceeds, in this clause, to display his glory as head of the church, which is called the body, and his body, to intimate, that as the human body is influenced, directed, and governed by the head, so the church univer- || sal, including the whole body of believers, is influenced, directed, and governed by Christ its head.swered, the obligations of it were abolished, and the Who is The repetition of the expression (see verse 15) points out the entrance on a new paragraph; the || beginning-Apxn, the principle, or cause of all things; absolutely the Eternal. The Greek philosophers expressed the first cause, or efficient principle of things, || by this word apxn, beginning. In this sense Christ || called himself (Rev. iii. 14) apxп TKS KтLOEWS T8 Oce, the first cause of the creation of God. But though it be a high honour to the church that he is its head who is the first cause of all things, yet, as the apos- || tle in this verse is speaking of Christ as the head || of the church, it is probable that he is here called the first cause, or beginning, in respect of it, which began immediately after the fall, in the view of Christ's coming into the world to perform that one great act of obedience, by which the evil consequences of Adam's one act of disobedience were to be remedied. The firstborn, or first-begotten from the dead-From whose resurrection flows all the life, spiritual and eternal, of all his brethren. Christ is called the firstborn, from, or of, (as Ɛ may be here rendered,) the dead, both because he was the first who ever rose to an immortal life, and because he is the Lord of all the dead, (as well as the living, Rom. xiv. 9,) and will raise them at the last day. That in all things-Whether of nature or grace; he might have the pre-eminence-Suitable to the infinitely superior dignity of his nature above all created beings. For || it pleased the Father-"The words, the Father, are || not in the original; but they are very properly supplied by our translators. For, as the expression is elliptical, it must be completed, either as our translators have done, or as others propose, by adding the word him: It hath pleased him; namely, Christ. But, not to mention the confusion which this method of supplying the ellipsis occasions in the apostle's discourse, it represents the Son as taking the fulness of perfection and government to himself, independ || wall of partition between Jews and Gentiles broken down, in order to their being united in one church; by which blood of the cross also, the sins of men being expiated, peace is made between God and man; by him to reconcile all things unto himself, whether things in earth-Here the enmity began, therefore this is mentioned first; or things in heaven-Those who are now in paradise; the saints who died before Christ came. See notes on Eph. ii. 15, 16. Some commentators, under the expression things in heaven, suppose that the angels are included; therefore, instead of to reconcile all things to himself, Dr. Whitby reads, By him to make all things friendly in him, making peace between them by the blood of the cross; an interpretation which Doddridge thinks expresses "the true sense, and the only sense in which angels could be said to be reconciled; for if it were granted," according to what some have maintained, "that the angels received confirming grace in Christ, they could not be said, upon that account, to be reconciled: but when a breach commenced between man and the blessed God, the angels, as faithful subjects, must join with him against the rebellious creature, and be ready to act as enemies to him, while he continued the enemy of God." Macknight, who also thinks that the expression, things in heaven, includes angels, reads and paraphrases the clause, "By him to unite all things to him, whether they be men upon earth, or angels in heaven; that, being joined together in one body for the worship of God, they may be happy through all eternity by that union." Verses 21-23. And you-Colossians, in particular, with all other Gentiles; that were sometime—Greek, TOTE, once, formerly; alienated-Estranged from the knowledge, love, and life of the one living and true God, (see note on Eph. iv. 18,) being destitute not only of all conformity to him, and union with him, but of all fear of him, and acquaintance with his na |