--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 596 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/596/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 596. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/596/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 596. Colossians · 3 of 9 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/596/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/596/#p-N ### Verse 19 [¶1] For it pleased the Father that in him should all fullness dwell - As the words, the Father are not in the text, some have translated the verse thus: For in him it seemed right that all fullness should dwell; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The πληρωμα, or fullness, must refer here to the Divine nature dwelling in the man Christ Jesus. ### Verse 20 [¶3] And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement. [¶4] To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on [2Cor 5:19], etc. [¶5] Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race. ### Verse 21 [¶7] And you, that were sometime alienated - All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word απαλλοτριοω, which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb αλλοτριοω, to alienate, being compounded here with the preposition απο, from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry. [¶8] Enemies in your mind - They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See the note on [Rom 5:10]. The mind is taken here for all the soul, heart, affections, passions, etc. ### Verse 22 [¶10] In the body of his flesh - By Christ's assumption of a human body, and dying for man, he has made an atonement for sin, through which men become reconciled to God and to each other. [¶11] To present you holy - Having saved you from your sins. [¶12] Unblamable - Having filled you with his Spirit, and written his law in your hearts, so that his love, shed abroad in your hearts, becomes the principle and motive to every action. The tree therefore being good, the fruit is also good. [¶13] And unreprovable - For, being filled with love, joy, peace, meekness, gentleness, and goodness, against these there is no law; and as they were called to love God with all their heart, soul, mind, and strength, and their neighbor as themselves, the whole spirit and design of the law was fulfilled in them, for love is the fulfilling of the law. [¶14] In his sight - At the day of judgment. None can enjoy heaven who have not been reconciled to God here, and shown forth the fruits of that reconciliation in being made holy and unblamable, that, when they come to be judged, they may be found unreprovable. ### Verse 23 [¶16] If ye continue in the faith - This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled - made firm and perseveringly steadfast, in that state of salvation. [¶17] And be not moved away - Not permitting yourselves to be seduced by false teachers. [¶18] The hope of the Gospel - The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel Hope. [¶19] To every creature which is under heaven - A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race. ### Verse 24 [¶21] Rejoice in my sufferings for you - St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance - his asserting that God had chosen the Gentiles, and called them to enjoy the very same privileges with the Jews, and to constitute one Church with them. [¶22] It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See on [Col 4:2] (note). [¶23] That which is behind of the afflictions of Christ - I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people. [¶24] It is worthy of remark that the apostle does not say παθηματα, the passion of Christ, but simply θλιψεις, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him. [¶25] His body's sake - Believers, both of Jews and Gentiles, who form that one body, of which Christ is the head. ### Verse 25 [¶27] Whereof I am made a minister - Having received especial commission from God to preach salvation to the Gentiles. [¶28] According to the dispensation - Κατα την οικονομιαν· According to the Gospel economy or institution; the scheme or plan of salvation by Christ crucified. [¶29] To fulfill the word of God - The Greek πληρωσαι τον λογον του Θεου may be translated, fully to preach the doctrine of God. See [Rom 15:19], and the note there. Were we to take the word in its common meaning, it might signify to accomplish the purpose of God, as predicted by the prophets. ### Verse 26 [¶31] The mystery which hath been hid - The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the mystery, see [Eph 3:3], etc. [¶32] Made manifest to his saints - It is fully known to all who have embraced the doctrine of Christ crucified; to all Christians. ### Verse 27 [¶34] The riches of the glory - God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes. [¶35] Which is Christ in you, the hope of glory - In this and the following verse there are several remarkable particulars: - [¶36] I. We find here the sum and substance of the apostle's preaching. [¶37] 1. He preached Christ, as the only Savior of sinners. [¶38] 2. He proclaimed this Christ as being in them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition εν should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them. [¶39] 3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ. [¶40] II. We see the manner in which the apostles preached. [¶41] 1. They warned every one - they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation. [¶42] 2. They taught every man in all wisdom - they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man's self and his God constitutes all that is essentially necessary to be known for present and eternal happiness. [¶43] III. The end which the apostles had in view in thus preaching Christ: to present every man perfect in Christ Jesus. The words τελειον εν Χριστῳ, perfect in or through Christ, signify two things: [¶44] 1. That they should be thoroughly instructed in the doctrines of Christianity, so that they should know the truth as it is in Jesus. [¶45] 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fullness. The succeeding chapter amply proves that nothing less than this entered into the apostle's design. Men may dispute as they please about Christian perfection, but without it no soul shall ever see God. He who is not saved from all sin here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he labored to bring all men, was something to be attained in and through Christ. The apostles preached Christ in the people; and they preached him as crucified for mankind. He who died for them was to live in them, and fill their whole souls with his own purity. No indwelling sin can be tolerated by an indwelling Christ; for he came into the world to save his people from their sins.