Συγκριτικής αξιολόγησης - συγκρίνοντας κάθε μετάφραση

Jamieson Fausset Brown Bible Commentary
 1   ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
by the will of God--Greek, "through," &c. (compare Note, see on 1Κορ. 1:1).
Timothy--(Compare Notes, see on 2Κορ. 1:1 and Φιλ. 1:1). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Κολ. 2:1); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Φιλ. 1:2), who when converted brought the Gospel to their native city.

 2   Colosse--written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL].
and the Lord Jesus Christ--supported by some oldest manuscripts omitted by others of equal antiquity.

 3   Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Εφεσ. 1:15-Εφεσ. 1:16).
We--I and Timothy.
and the Father--So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Εφεσ. 1:3.
praying always for you--with thanksgiving (Φιλ. 4:6). See Κολ. 1:4.

 4   Since we heard--literally, "Having heard." The language implies that he had only heard of, and not seen, them (Κολ. 2:1). Compare Ρωμ. 1:8, where like language is used of a Church which he had not at the time visited.
love . . . to all--the absent, as well as those present [BENGEL].

 5   For--to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN].
laid up--a treasure laid up so as to be out of danger of being lost (2Τιμ. 4:8). Faith, love, and hope (Κολ. 1:4-Κολ. 1:5), comprise the sum of Christianity. Compare Κολ. 1:23, "the hope of the Gospel."
in heaven--Greek, "in the heavens."
whereof ye heard before--namely, at the time when it was preached to you.
in the word, &c.--That "hope" formed part of "the word of the truth of the Gospel" (compare Εφεσ. 1:13), that is, part of the Gospel truth preached unto you.

 6   Which is come unto you--Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.
as it is in all the world--virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Ματθ. 13:38; Ματθ. 24:14; Ματθ. 28:19). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world.
heard of it--rather, "heard it."
and knew--rather, "came to know"; became fully experimentally acquainted with.
the grace of God in truth--that is, in its truth, and with true knowledge [ALFORD].

 7   As ye also learned--"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.
of--"from Epaphras."
dear--Greek, "beloved."
fellow servant--namely, of Christ. In Φιλ. 1:23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Κολ. 4:10, as to MEYER'S conjecture).
who is for you, &c.--Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (Col. 2:1-23). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.

 8   your love-- (Κολ. 1:4); "to all the saints."
in the Spirit--the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Ρωμ. 8:9). Yet even they needed to be stirred up to greater love (Κολ. 3:12-Κολ. 3:14). Love is the first and chief fruit of the Spirit (Γαλ. 5:22).

 9   we also--on our part.
heard it-- (Κολ. 1:4).
pray--Here he states what in particular he prays for; as in Κολ. 1:3 he stated generally the fact of his praying for them.
to desire--"to make request."
might be filled--rather, "may be filled"; a verb, often found in this Epistle (Κολ. 4:12, Κολ. 4:17).
knowledge--Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Κολ. 1:6).
of his will--as to how ye ought to walk (Εφεσ. 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Εφεσ. 1:9-Εφεσ. 1:10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Κολ. 2:18) [ESTIUS]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Κολ. 1:28; Κολ. 2:2-Κολ. 2:3; Κολ. 3:10, Κολ. 3:13; Κολ. 4:5-Κολ. 4:6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.
wisdom--often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Κολ. 2:8, Κολ. 2:23; compare Εφεσ. 1:8).
understanding--sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [BENGEL]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when seasoned by "spiritual understanding."

 10   Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.
worthy of the Lord-- (Εφεσ. 4:1).
unto--so as in every way to be well-pleasing to God.
pleasing--literally, "desire of pleasing."
being fruitful--Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (Κολ. 1:6) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (Κολ. 1:9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [ALFORD]. The third manifestation of their walk is (Κολ. 1:11), "Being strengthened with all might," &c. The fourth is (Κολ. 1:12), "Giving thanks unto the Father," &c.

 11   Greek, "Being made mighty with (literally, 'in') all might."
according to his glorious power--rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Εφεσ. 1:19; Εφεσ. 6:10; as its exuberant 'riches,' in Εφεσ. 3:16) of His glory." His power is inseparable from His glory (Ρωμ. 6:4).
unto all patience--so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.
long-suffering--towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [CHRYSOSTOM].
with joyfulness--joyful endurance (Πράξ. 16:25; Ρωμ. 5:3, Ρωμ. 5:11).

 12   You "giving thanks unto the Father." See on Κολ. 1:10; this clause is connected with "that ye may be filled" (Κολ. 1:9), and "that ye may walk" (Κολ. 1:10). The connection is not, "We do not cease to pray for you (Κολ. 1:9) giving thanks."
unto the Father--of Jesus Christ, and so our Father by adoption (Γαλ. 3:26; Γαλ. 4:4-Γαλ. 4:6).
which hath made us meet--Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (Κολ. 2:10). Compare Ιωάν. 17:17; Ιούδ. 1:1, "sanctified by God the Father"; 1Κορ. 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.
to be partakers, &c.--Greek, "for the (or 'our') portion of the inheritance (Πράξ. 20:32; Πράξ. 26:18; Εφεσ. 1:11) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (Κολ. 1:13; compare 1Πέτ. 2:9).

 13   from--Greek, "out of the power," out of the sphere in which his power is exercised.
darkness--blindness, hatred, misery [BENGEL].
translated--Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Εφεσ. 2:2; Εφεσ. 6:12). But the term "kingdom" is rarely applied to his usurped rule (Ματθ. 12:26); it is generally restricted to the kingdom of God.
his dear Son--rather as Greek, "the Son of His love": the Son on whom His love rests (Ιωάν. 17:26; Εφεσ. 1:6): contrasted with the "darkness" where all is hatred and hateful.

 14   (Εφεσ. 1:7.)
redemption--rather as Greek, "our redemption."
through his blood--omitted in the oldest manuscripts; probably inserted from Εφεσ. 1:7.
sins--Translate as Greek, "our sins." The more general term: for which Εφεσ. 1:7, Greek, has, "our transgressions," the more special term.

 15   They who have experienced in themselves "redemption" (Κολ. 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Κολ. 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Κολ. 1:15-Κολ. 1:17); (2) in relation to the Church (Κολ. 1:18-Κολ. 1:20). As the former regards Him as the Creator (Κολ. 1:15-Κολ. 1:16) and the Sustainer (Κολ. 1:17) of the natural world; so the latter, as the source and stay of the new moral creation.
image--exact likeness and perfect Representative. Adam was made "in the image of God" (Γέν. 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Τιμ. 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Κορ. 11:7 [TRENCH]. (Ιωάν. 1:18; Ιωάν. 14:9; 2Κορ. 4:4; 1Τιμ. 3:16; Εβρ. 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Ιωάν. 1:1-Ιωάν. 1:3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is."
first-born of every creature-- (Εβρ. 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Ψαλ. 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Κολ. 1:16-Κολ. 1:17) [TRENCH]. This expression is understood by ORIGEN (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit ALFORD'S translation, "the first-born of all creation."

 16   For--Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Κολ. 1:15), begotten as "the Son of God's love" (Κολ. 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him.
by him--rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence (Κολ. 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Γέν. 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [BENGEL].
all things--Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Κολ. 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (1Χρ. 29:11; Νεεμ. 9:6; Αποκ. 10:6).
invisible--the world of spirits.
thrones, or dominions--lordships: the thrones are the greater of the two.
principalities, or powers--rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Εφεσ. 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Ψαλ. 68:17). The existence of various orders of angels is established by this passage.
all things--Greek, "the whole universe of things."
were--rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing.
by him--as the instrumental Agent (Ιωάν. 1:3).
for him--as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Κολ. 1:15-Κολ. 1:18 is best, whereby "the first-born of every creature" (Κολ. 1:15) answers to "the first-born from the dead" (Κολ. 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him . . . and He is," and "By Him all things . . . and He is."

 17   (Ιωάν. 8:58.) Translate as Greek, "And He Himself (the great HE) is (implying divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" (Κολ. 1:15).
by him--Greek, "IN Him" (as the conditional element of existence, Κολ. 1:16) [ALFORD].
consist--"subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [PEARSON]. BENGEL less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Ησ. 41:4; Αποκ. 22:13). Compare as to GOD, Ρωμ. 11:36 : similar language; therefore Christ must be God.

 18   Revelation of Christ to the Church and the new creation, as the Originator of both.
he--emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Κολ. 2:10, Κολ. 2:18).
head of the body, the church--The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], (Εφεσ. 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church.
who is--that is, in that He is the Beginning [ALFORD]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Κολ. 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Κολ. 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church.
the beginning--namely, of the new creation, as of the old (Παρ. 8:22; Ιωάν. 1:1; compare Αποκ. 1:8): the beginning of the Church of the first-born (Εβρ. 12:23), as being Himself the "first-born from the dead" (Πράξ. 26:23; 1Κορ. 15:20, 1Κορ. 15:23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Κολ. 1:15); (2) As the first-born of His mother (Ματθ. 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Ρωμ. 8:21-Ρωμ. 8:22) (Ματθ. 19:28; Πράξ. 13:33; Αποκ. 1:5). Sonship and resurrection are similarly connected (Λουκ. 20:36; Ρωμ. 1:4; Ρωμ. 8:23; 1Ιωάν. 3:2). Christ by rising from the dead is the efficient cause (1Κορ. 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Μιχ. 2:13; Ρωμ. 6:5; Φιλ. 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.
that in all things--He resumes the "all things" (Κολ. 1:20).
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 (Κολ. 1:15). "Begotten before every creature, or "first-born of every creature" (Ψαλ. 89:27; Ιωάν. 3:13).

 19   Greek, "(God) was well pleased," &c.
in him--that is, in the Son (Ματθ. 3:17).
all fulness--rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Κολ. 2:9; Εφεσ. 3:19; compare Ιωάν. 1:16; Ιωάν. 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 (Κολ. 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Κολ. 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Κολ. 1:20) what He has done for the Church gives Him the right to preside over it.
should . . . dwell--as in a temple (Ιωάν. 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [BENGEL]. Hence the "and" (Κολ. 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 Εφεσ. 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2Κορ. 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 Ρωμ. 5:10; 2Κορ. 5:18). So the Septuagint, 1Σαμ. 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Ματθ. 5:23-Ματθ. 5:24.
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 (Ιούδ. 1:6). 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 (Εφεσ. 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 (Ιώβ 4:18; Ιώβ 15:15; Ιώβ 25:5), 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. Λουκ. 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 (Λουκ. 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. Εφεσ. 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 (Ζαχ. 3:8-Ζαχ. 3:9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Ιώβ 1:6; Αποκ. 12:10); hence he was in heaven till the ban on man was broken (compare Λουκ. 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 Εβρ. 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 (Αποκ. 12:7-Αποκ. 12:10) and his angels can cast out of heaven Satan and his demons (compare Κολ. 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 Εφεσ. 2:1, Εφεσ. 2:12).
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 Ρωμ. 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" (Εφεσ. 2:3; Εφεσ. 4:18).
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 Κολ. 1:20).

 22   In the body of his flesh--the element in which His reconciling sufferings had place. Compare Κολ. 1:24, "afflictions of Christ in my flesh" (1Πέτ. 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, Εβρ. 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 Κολ. 1:24; Εφεσ. 2:15).
to present you-- (Εφεσ. 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, 1Πέτ. 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 (Εφεσ. 1:4; Εφεσ. 5:26-Εφεσ. 5:27; Τίτ 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" (1Κορ. 1:30; 1Πέτ. 1:2; Ιούδ. 1:1): 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 (Κολ. 1:22).
grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on Εφεσ. 3:17; Λουκ. 6:48-Λουκ. 6:49).
settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (1Πέτ. 5:10). 1Κορ. 15:58 has the same Greek.
not moved away--by the false teachers.
the hope of the gospel-- (Εφεσ. 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," Κολ. 1:6; "all things . . . in earth," Κολ. 1:20 (Μάρκ. 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 (Ματθ. 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" (Κολ. 1:7), is the same of which "I was made a minister" (Κολ. 1:25; Εφεσ. 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 (Κολ. 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 (Εφεσ. 3:1).
fill up that which is behind--literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on 2Κορ. 1:5). Christ is "afflicted in all His people's afflictions" (Ησ. 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 (Ψαλ. 56:8). All her members have thus a mutual interest in one another's sufferings (1Κορ. 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 Κολ. 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 (Λουκ. 12:42; 1Κορ. 4:1-2; 1Κορ. 9:17; Εφεσ. 3:2).
which is given--Greek, "which was given."
for you--with a view to you, Gentiles (Κολ. 1:27; Ρωμ. 15:16).
to fulfil--to bring it fully to all: the end of his stewardship: "fully preached" (Ρωμ. 15:19). "The fulness of Christ (Κολ. 1:19), and of the times (Εφεσ. 1:10) required him so to do" [BENGEL].

 26   the mystery--(See on Εφεσ. 1:9-Εφεσ. 1:10; Εφεσ. 3:5-Εφεσ. 3:9). 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" (Κολ. 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, "Ćons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (Κολ. 2:18), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare Εφεσ. 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 (Εφεσ. 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 Κολ. 2:3, "all the treasures" of wisdom; Εφεσ. 3:8, "the unsearchable riches of Christ"; Εφεσ. 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 (Κολ. 3:4; Ρωμ. 5:2; Ρωμ. 8:17-Ρωμ. 8:18; Εφεσ. 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" (Εφεσ. 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 (Εφεσ. 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, Κολ. 3:3; Γαλ. 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 (Ρωμ. 10:12-Ρωμ. 10:13).
in all wisdom--with all the wisdom in our method of teaching that we possess: so ALFORD. But Κολ. 1:9; Κολ. 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 1Κορ. 2:6-7; 1Κορ. 12:8; Εφεσ. 1:17).
present--(See on Κολ. 1:22); at Christ's coming.
every man--Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value.
perfect in Christ--who is the element in living union with whom alone each believer can find perfection: perfectly instructed (Εφεσ. 4:13) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts.

 29   Whereunto--namely, "to present every man perfect in Christ."
I also labour--rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.
striving--in "conflict" (Κολ. 2:1) of spirit (compare Ρωμ. 8:26). The same Greek word is used of Epaphras (Κολ. 4:12), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Λουκ. 22:44): so "strive" (the same Greek word, "agonize"), Λουκ. 13:24. So Jacob "wrestled" in prayer (Γέν. 32:24-Γέν. 32:29). Compare "contention," Greek, "agony," or "striving earnestness," 1Θεσ. 2:2.
according to his working--Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (Εφεσ. 3:20; Φιλ. 4:13).
mightily--literally, "in power."