he might have the pre-eminence--Greek, "He Himself may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation ([Col 1:15]). "Begotten before every creature, or "first-born of every creature" ([Psa 89:27]; [Joh 3:13]).
19. Greek, "(God) was well pleased," &c.
in him--that is, in the Son ([Mt 3:17]).
all fulness--rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father ([Col 2:9]; [Ep 3:19]; compare [Joh 1:16]; 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature ([Col 1:15]). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes ([Col 1:19]) dwells in Him, and so He has the power to govern the universe; (2) Because ([Col 1:20]) what He has done for the Church gives Him the right to preside over it.
should ... dwell--as in a temple ([Joh 2:21]). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [Bengel]. Hence the "and" ([Col 1:20]) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.
20. The Greek order is, "And through Him (Christ) to reconcile again completely (see on [Ep 2:16]) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, [2Co 5:19]), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on [Ro 5:10]; [2Co 5:18]). So the Septuagint, [1Sa 29:4], "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So [Mt 5:23], .
by him--"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.
things in earth ... in heaven--Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jude 6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God ([Ep 3:10]). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity ([Job 4:18]; ; ), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. [Lu 19:38] states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth ([Lu 2:14]). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. [Ep 1:10] accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed ([Zec 3:8], ) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night ([Job 1:6]; [Re 12:10]); hence he was in heaven till the ban on man was broken (compare [Lu 10:18]). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare [He 11:23]). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through Him," and "the blood of His cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael ([Re 12:7-10]) and his angels can cast out of heaven Satan and his demons (compare [Col 2:15]). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [Auberlen].
21. The Colossians are included in this general reconciliation (compare [Ep 2:1], ).
sometime--"once."
alienated--from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare [Ro 5:10]), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [Bengel].
in your mind--Greek, "in your understanding" or "thought" ([Ep 2:3]; ).
by wicked works--rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).
yet now--Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on [Col 1:20]).
22. In the body of his flesh--the element in which His reconciling sufferings had place. Compare [Col 1:24], "afflictions of Christ in my flesh" ([1Pe 2:24]). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood.
through death--rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, [He 2:14]). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare [Col 1:24]; [Ep 2:15]).
to present you--([Ep 5:27]). The end of His reconciling atonement by death.
holy--positively; and in relation to God.
unblamable ... unreprovable--negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, [1Pe 1:19]) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded ([Ep 1:4]; 5:26, 27; [Tit 2:14]). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" ([1Co 1:30]; [1Pe 1:2]; Jude 1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.
in his sight--in God's sight, at Christ's appearing.
23. If--"Assuming that," &c.: not otherwise shall ye be so presented at His appearing ([Col 1:22]).
grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on [Ep 3:17]; [Lu 6:48], ).
settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness ([1Pe 5:10]). [1Co 15:58] has the same Greek.
not moved away--by the false teachers.
the hope of the gospel--([Ep 1:18]).
which ye have heard ... which was preached to every creature ... whereof I ... am ... a minister--Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," [Col 1:6]; "all things ... in earth," [Col 1:20] ([Mr 16:15]): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself ([Mt 24:14]). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."
whereof I Paul am--rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" ([Col 1:7]), is the same of which "I was made a minister" ([Col 1:25]; [Ep 3:7]): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.
24. Who--The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time ([Col 1:23]).
for you--"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings ([Ep 3:1]).
fill up that which is behind--literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on [2Co 1:5]). Christ is "afflicted in all His people's afflictions" ([Is 63:9]). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [Vitringa]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost ([Psa 56:8]). All her members have thus a mutual interest in one another's sufferings ([1Co 12:26]). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.
25. am--Greek, "I was made a minister": resuming [Col 1:23], "whereof I Paul was made a minister."
dispensation--the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master ([Lu 12:42]; [1Co 4:1], 2; 9:17; [Ep 3:2]).
which is given--Greek, "which was given."
for you--with a view to you, Gentiles ([Col 1:27]; [Ro 15:16]).
to fulfil--to bring it fully to all: the end of his stewardship: "fully preached" ([Ro 15:19]). "The fulness of Christ ([Col 1:19]), and of the times ([Ep 1:10]) required him so to do" [Bengel].
26. the mystery--(See on [Ep 1:9], ; [Ep 3:5-9]). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" ([Col 1:27]).
from ages--"from," according to Alford, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those "ages." The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning ([Col 2:18]), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare [Ep 3:10]) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages ... the generations."
made manifest to his saints--to His apostles and prophets primarily ([Ep 3:5]), and through them to all His saints.
27. would--rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.
what--How full and inexhaustible!
the riches of the glory of this mystery--He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare [Col 2:3], "all the treasures" of wisdom; [Ep 3:8], "the unsearchable riches of Christ"; [Ep 1:7], "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come ([Col 3:4]; [Ro 5:2]; , ; [Ep 1:18]). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" ([Ep 2:12]). Now you have "Christ in you the hope of the glory" just mentioned. Alford translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you ([Ep 3:17]) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, [Col 3:3]; [Ga 2:20]) the hope of glory" (your manifested life). The contrast (antithesis) between "Christ in you" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.
28. preach--rather as Greek, "announce" or "proclaim."
warning ... teaching--"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching.
every ... every man--without distinction of Jew or Gentile, great or small ([Ro 10:12], ).
in all wisdom--with all the wisdom in our method of teaching that we possess: so Alford. But [Col 1:9]; [Col 3:16], favor Estius' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare [1Co 2:6], ; ; [Ep 1:17]).