Chapter XXVII (continued, part 20)
legalist, and a term of reproach is substituted, " concision," or flesh-cutting. Once obligatory on all the covenant peo-
ple, then reduced to a mere national distinction, it was more and more associated In the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren. 3. "We are the (real) circumcision " (Romans 2. 25-29; Colosslans 2. 11). -worship God In the Spirit— The oldest MSS. read, "Worship bi/ the
faith.'' Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed Instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus Gou's providence fitly prepared him for the work of overthrowing all Idea of legal Justification. "The righteousness of faith," In Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the
Spirit of God:" our religious service Is rendered by the Spirit (,Iohn 4. 23, 21). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiriiJial, flowing from the inworklngs of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Romans 12. 1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of " the flesh " (" Having confidence," or "glorying in the flesh ") [NEANnEit] (Romans
objective ground of confidence for the believer, and also as a new sul^ective principle of life. Hence It Includes the essence of a new disposition, and may. easily pass into the idea of sanctiflcation, though the two ideas are originally distinct. It Is not any arbitrary act of God, as If he treated as sinless a man persisting in sin, simply because he believes In Clirist; but the objective on the part of God corresponds to the subjective on the part of man,
1. 9). rejoice in Jesus Christ— "make our boa.it in Christ Jesus," not in the law: tiie ground of their boasting, have no confidence In the flesh—but in the Spirit. 4. "Although 7 (emphatical) might have confidence even in the flesh." Lit., " I having," Ac, but not using, "confldeilce in the flesh." I more-have more " whereof I might have confldeilce in the flesh." 5. In three particulars he shows how he "might have confidence in the flesli '" (r. 4)
viz., faith. The realization of the archetype of holiness through Christ, contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ Is Imparted
(1.) His pure Jewish blood. (2.) His legal preciseness and high status as such. (3.) His zeal for tlie law. The Greek \9 "Being in circumcision an eighth-day person," t. c, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants, of the tribe of Benjmnln—son of Rachel, not of the maid servant. [Bengkl.] Hebrew of the Hebrews—neither one or other parent being Gentile. The "Hebrew," wherever lie dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek
to them in believing, although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life. fNEANDEU.] 10. That I may know him—experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (v. 8). To know Him is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself, the power of his resurrection—assuring believers of their Jnstlftcatloa (Romans 4. 25; 1 Corinthians 15. 17), and raising them up spiritually witli Illm, by virtue of their Identlficatiou with Him in this, as in all the acts of His redeeming work
city, calls himself a Hebrew. A "Grecian " or Hellenist, on the other liand, in tlio New Testament, is the term unetX for a Greek-speaking 3eyf. [Trench.] touching the law i. e., as to legal .status and strictness, a Pharisee —"of the strai test sect " (Acts 26. 5). 6. concerning— translate as before and after, "As touching zeal" (cf. Acts
for us (Roma ns 6. 4 ; Colosslans 2. 12; S. 1). The power of the Divine Spirit which raised Him from literal death, Is the same which raises believers from spiritual death now (Kphesians 1. 19, 20), and shall raise their bodies from literal death hereafter (Romans 8. 11). the fellowship of his sufferings—by identification with Him In HlssutTerIngs and death, bi/ imputation; also. In actually bearing
22.3; 20.9). blamelessWrcefc, "Having become blameiesB" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to tlie holiness before God, which is the Inner and truest spirit of the
3G6
niiLirriAXS iii.
but yel the Pkilippians are to Follow him.
Paul Acknowledges his oicn Imperfection,
thifs unlnded—having the mind which he had described,
the cross whatever is laid on us, after His exninplc, and so "filling up tliat which is behind of the afflii'timis of Christ" {C'olossians I. 21); and in tlie trill to bear aught
f. 7-14. otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfec-
tion. "He who thinks that he has attained everything, hath nothing." [Chrysostom.] Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Galatians 3.3): who needed the warning (v.
for His sake (Matthew lU. 38; IG. 21; '2 Timothy 2. 11). As He bore all our sufferings (Isaiah 53. 4), so we participate
in His. made conformable unto Ills death—"conformed
to tlie likeness of His death," viz., by continued sufferings
3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Galatians 5.
for His .sake, and mortifying of the carnal self (Komans 8.
29; 1 Corinthians 15. 31; 2 Corinthians 4. lU-12; Galatians 2.
20). H. If by any means—Not Implying uncertainty of the issue, but the earnestness of the struggle of faith (1 Corintliians 9. 26, 27), and the ui-geut need of jealous selfwatchfulness (1 Corinthians 10. 12). n«tain unto tUe rceurrectiou of the dead—The oldest MSS. read, "... the resurrection from (out of) the dead," viz., the first resurrection ; that of believers at Christ's coming (1 Corin-
10) that God wlU reveal the path of right-minuedness to
tliera. Paul taught externally; God "roveals" tlie truth internally by His Spirit (Matthew 11. 25; 16. 17; 1 Corinthians 3. 6). unto you—who sincerely strive to do God's will (John 7. 17; Eplieslans 1. 17). 16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of Divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Hosea 6. 3). rule, let us mind the same thing—Omitted in the oldest MSS. Perhaps partly inserted from Galatians 6. 16, and ch. 2. 2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in th'e same" (the measure of knowledge already attained). 17. followers Greek, " imitators together." of me—as I am an imitator of Christ (1 Corinthians 11. 1): Imitate me no fartlier than as I imitate Christ. Or as Bengel, " My fellow-imitators of God" or "Christ:"' "imitators of Christ together with me" (Note, ch. 2. 22; Ephesiaus 5. 1). mark —for imitation, which walk so as ye hav« us for an ensainple—In English Version of the former clause, the translation of this clau.se is, "those who are walking so as
tliians 15. 23; 1 Thessalonians 4.15; Revelation 20.5,6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Romans 1.
4), ensures the believer's attainment of tlie " resurrection frnm the (rest of the) dead" (cf. v. 20, 21). Cf. "Accounted worthy to obtain the resurrection from the dead" (Luke 20.
35). "The resurrection of the just" (Luke 11. H). la.
Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.) attained—"obtained," viz., a, perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity
to His death, eitlier were already perfect—"Or am already perfected," i. e., crowned with the garland of vic-
tory, my course completed, and perfection absolutely reached. The image is that of a race-course througliout. See 1 Corinthians 9.24; Hebrews 12.23. See Tkench, Synonyms
of New Testament. I follow after—" I press on." apprehend . . . apprehend—"If so be that I may lay hold on that (Viz., the prize, v. 14) for which also / was laid Itold on by Christ" (viz., at my conversion, Song of Solomon 1. 4; 1 Corinthians 13.12). Jesus—Omitted in the oldest MSS, Paul was close to "apprehending" the prize (2 Timothy
j'e have an example in us." But in Bengel's translation, "iMasiiiucli as," or "since," instead of "as." 18. many walk—in sucli a manner. Follow not evil-doers, because they are "many" (Exodus 23. 2). Their numbers are rather a presumption against their being Christ's "little flock" (Luke 12. 32). often—There is need of constant warning. weeping—(Romans 9. 2.) A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psalm 119. 136), and Jeremiah's (Jeremiah 13. 17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scofl'ers. enemies of the cross of Christ—jn their practice, not in doctrine (Galatians 6. 14; Hebrews 6.6; 10.29). 19. destruction—everlasting at Christ's coming. Ch. 1. 28, "perdition:" tlie opposite word is "Saviour" (v. 20). end —fixed doom, whose god is their belly—(Romans 16. 18) —hereafter to be destroyed by God (1 Corinthians 6. 13). In contrast to our "body" (v. 21), which our God, the Lord Jesus, shall " fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed, glory is in tlielr shame—As "glory" is often used in the Old Testament for "God" (Psalm 106. 20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Judges 6. 32, Margin). Hosea 4. 7 seems to be referred to by St. Paul (cf. Romans 1. 32). There seems no allusion to circumcision, as no longer glorious, but a shame to them
4.7,8). Christ tlie Author, is also the Finislier of His people's "race." 13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin Infirmity (1 John 1.8); at the same time, each must aim at perfection, to be a Christian at all (Matthew 5. 48). forgetting those things
. . . behind—iyOoAi/ifl' book is sure to end in goiny buck (Luke 9. 62): So Lot's wife (Luke 17. 32). If in stemming a current we cease pulling the .oar against it, we are carried back. God's word to us is as it was to Israel, " Speak unto the children of Israel that they go forward" (Exodus 14. 15). The Bible is our landmark to show us whether we are progressing or retrograding, reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always bumbled by the contrast between what he is and what he desires to be. The eye readies before and draws on the hand, the hand reaches before and draws on the foot. [Bengel.] unto—towards (Hebrews 6. 1). 14. high calling — "the calling that is above" (Galatians 4. 26; Colossians 3. 1) : "the heavenly calling" (Hebrews 3.1). "The prize" is "the crown of righteou.sness" (1 Corinthians 9.24; 2 Timothy 4. 8). Revelation
2. 10, " crown of life.'' 1 Peter 5. 4, " A crown of glory that I'adeth not away." "The high," or " heavenly calling," is not restricted, as Alfobd thinks, to St. Paul's own calling as an apostle by the summons of God from heaven ; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to lieaven, wliither accordingly our minds ought to be uplifted. 15. therefore—Resuming w. 3. "As many of us then, as are per-
(V. 2). The reference of the immediate context is to sensuality, and carnality in general, mind earthly tilings —(Romans 8. 5.) In contrast to u. 20; Colossians 3. 2. 20, our conversation—rather, "our state" or "country:" om citizenship. Our life as citizens. We are but pilgrims oa earth ; how then should we " mind earthly things" (v. 18 Hebrews 11.9,10,13-16)? Roman citizenship was then liigliiy prized ; liow much more should the heavenly citizenship (Acts 22. 28; cf. Luke 10. 20)? ia—G7-eek, "has
fect," i. e., full grown (no longer "babes") in the Chrisiian
its existence." in heaven &i eek, " in the lieavens." look for the Saviour, the Lord Jesus Christ—" We wait for (so the same Greek is translated, Romans 8. 19) the Lord Jesus as a (i. e., in the capacity of a) Saviour" (Hebrews 9.
life (v. 3, " woi-shipping God in the Spirit, and having no conHdeuce in the flesli"), 1 Corinthians 2. 6, fully established in things of God. Here, by "perfect," lie means one fully fU for running [Bkvgel.]; knowing and complying with the laws of tlie course (2 Timothy '2. 5). Though "perfect" in this sense, he was not yet "made perfect"
28). Tliat He is "the Lord," now exalted above every name, assures our expectation (ch. 2. 9-11). Our High Priest is gone up into the Holy of Holies not made witn hands, there to atone for us; and as the Israelites stooC
(.Oreek) in the sense intended in v. 12, viz., "crowned with
eontplete vticory," and having attained absolute perfection.
Particular Admonitions. PHILIPPIANS IV. General Ejhortations.
"Alway;" even amidst the afflictions now dislrpssing you (ch. 1.28-30). again—as he had already said, " Rejoice'' (ch. 3. 1). Joy is the predominant feature of the Epistle. I say Greek, rather, " I ivill say." 5. moileratlon—From a Greek root, " to y \vV\," \v\ienc(! yieldingness [Trench], or from a root, "It is fitting," whence " reasonableness of dealing" [Alford], that cousiderateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psalm 130. 3, 4)
bntside the tabernacle, expecting Aaron's return (cf. Luke
I. 21), so must we look unto the heavens expecting Christ thence. 31. Greek, " Wlio shall transfigure the body of our humiliation {viz., \n which our humiliation has place,
2 Corinthians i. 10; Ephesians 2. 19; 2 Timothy 2. 12), that
it may be conformed unto the body of His glm-y {viz., in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifler. even—Not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming ft-att?/!S"t»'afo« on the mount (Matthew 17. 1, &c.). Not a change of identity, but of fasliion or form (Psalm 17. 15; 1 Corinthians 15. 51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter {v. 20; Romans 8. 11). As Christ's glorified body was essentially identical with His body of humiliation ; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1 Corinthians
though having exacted the fullest payment for us from our Divine Surety. There are included in " moderation," candour and kindliness. Joy in the Lord raises us above rigorism towards others {v. 5), and carefulness {v. 6) as to one's own afl'airs. Sadness produces ?«f»-ose Aaj's/iHew towards others, and a carking spirit in ourselves. Let . . . be known i. e., in your conduct to others, let notliing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in words (v. ti). unto all men—even to the "perverse" (ch. 2. 15), that so ye may win them. Exercise " forbearance" even to your persecutors. None is so ungracious as not to be kindly to some one, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Loitt is at hand—The Lord's coming again speedily is the grand motive to every Christian grace (James 5.8,9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1 Corinthians 4. 5) ; and so provoking God to judge us by the strict letter of the law (James 2. 12,13). G. Translate, "Be anxious about nothing." Cai'e and prayer are as mutually opposed as fire and water. [Bengel.] by prayer and supplication Greek, "hy the prayer and the supplication" appropriate to each case. [Alford.] Prayer for blessings; and the general term. SuppUcatioJi, to avert ills; a special term,
15. 42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Micah 2. 13).
Ver. 1-23. Exhortations : Thanks for the Supply FROM Philippi: Greeting; and Closinq Benediction. 1. "Wherefore;" since we have such a glorious hope (ch. 3. 20,21). dearly beloved—Repeated again at the close of the verse, implj'ing that his great love to them should be a motive to their obedience, longed for— "yearned after" in j'our absence (ch. 1. 8). crown—in the day of the Lord (ch. 2. IG; 1 Thessalonians 2. 19). so—as I have admonished you. stand fast—(Ch. 1. 27.) 2. Enodia and Syntyclie were two women who seem to have been at variance; probably deaconesses of the Church. He repeats, "I beseech," as if he would admonisli each separately, and with the utmost impartiality, in tlie Loi-d— the true element of Christian union; for tliose "in the Lord" by faith to be at variance, is an utter inconsistency.
sujipliant entreaty (JS'ote, Ephesians G. IS), thanlcsgl ving—
for every event, prosperity and artliction alike (1 Thessalonians 5. 18; James 5. 13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Acts 10. 25). Thanksgiving gives elt'ect to prayer (2 Chronicles 20. 21), and frees from anxious carefulness by making all God's dealings matter for prais(', not merely tor rcsignatio7i, much less murmuring. "Peace" is the companion of " tlianksgiving" (t>. 7; Colossians 3. 15). let yonr requests be made known unto God—with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow-nion. So Jacob, when fearing Esau (Genesis 32. 9-12); llezekiah fearing Sennaclierib (2 Kings 19.14; Psalm 37. 5). 7. And —The inseparable conseciuenco of thus laying everything before God in "prayer with thanksgiving." peace—the dispeller of "anxious care" {v. 6). of God—coining from God, and resting in God (John 14.27; IG. 33; Colossians 3,
3. \nA— Greek, "Yea." tnie yoke-fellow—yoked with me in the same Gospel yoke (Matthew 11. 29, 30; cf. 1 Timothy 5. 17, 18). Either Timothy, Silas (Acts 15. 40; 16. 19, at Thilippi), ov the chief bishop of Philippi. Or else the Greek, Uunzugus, or Synzygm, is a proper name: "Who art truly, as thy name means, a yoke-fellow." (Certainly not Patd's wife, as 1 Corinthians 9. 5 implies he had none, help tItOKe women — rather, as Greek, "help thcin,"
viz., Euoilia and Syntyche. "Co-operate witli them" [BiRKS] ; or as Alfokd, " Help in the work of their reconciliation." which laboured with me " inaxmvc/i as they laboured with me." At Pliilippl, women were the
first hearers of the Gospel, and Lydia tlie first convert.
It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who laboured with Paul in the Gospel. In sele('ting tlie
first teachers, those first converted would iiatifrally be
15). passeth—A»;-j)(e.s".sr/A, or euceedeth, all man's notional powers of understanding its full blessedness (1 Corinthians 2. 9, 10; Ephesians 3.20; cf. Proverbs 3. 17). shall keep—rather, "shall guard;" shall keep as a well-garrisoned stronghold (Isaiah '26. 1, 3). The same Greek verb
fl.\ed on. Kuodia and Syntyche were doulitless two of "the women who resorted to the river side, where prayer was wont to be made" (Acts IG. 13), and being early converted, would naturally take au active pai't in teaching other women called at a later period; of course not in public preaching, but in a less prominent spliere (1 Timothy 2. 11, 12). Clement—bishop of Uoine shortly after thedeathof Peter and Paul. His Epistle from theChureh
Is used, 1 Peter 1.5. There shall be peace secure within, whatever outward troubles may besiege, hearts and mindsrather, "hearts (the seat of the thoughts) and thoughts" or purposes, through—rather as Greek, "in Clirist .lesus." It is in Christ that we are "kept" or "guarded" secure. 8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbours, men In the inlercourse of the world, ti-ue—sincere, in icords. Iionest —Old English for "seemly," viz., in action, lit., grave, digni-
of Rome to the Cliurch of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Ai.ford thinks that the Clement here was a Philippian, and not
necessarily Clement, bishop of Rome. But Oiuohn {Commmt. John 1. 29) identities the (Jlrment here with the bishop of Rome. In the book of life—the register-book of those whose "citizenship Is in heaven" (Luke 10.20; PlilJIpplans 3.20). Anciently, free cities had a roll-book containing the names of all those having the right of citizenship (cf. Exodus 32. .a; Psalm BO. 2S; Kzeklel 13.9; Daniel 12. 1 • Rcvclatioi: 20. 12; 21. 27). 4. (Isaiah 61. 10.) 3G3
fied. Just—towards others, pure—"chaste," in relation to ourselves, lovely—lovable (cf. Mark 10. 21 ; Luke 7.4, 5). of good report—Referring to the absent (ch. 1. 27); as " lovely" refers to what is lovable fare to face, it there b« any virtue — " whatever virtue there is." [Alfouix]
TJianJcs for Supplies from PhUippi. PHILIPPIANS IV Prayer and Salatalions.
Philippi. M-hen I departed from Macedonia—(Acts 17
"Virtue," the standing word in heathen ethics, Is found once only lu St. Paul's Epistles, and once in' St. Peter's (2 Peter 1.5); and this in uses diflerent from those in heatlien
14.) The Philippians liad followed Paul witli their bounty when he left Macedonia and came to Corinth. 2 Corinthians 11. 8, 9 thus accor<ls with the passage here, the dates assigned to the donation in botli Epistles agreeing, viz., " in tlie begin7iing of the Gospel " here, and there, at the time of his first visit to Corinth. [Pai-EY's Hoi-ce PauUr\ce.\ However, tlie supply meant here is not that whicli lie received at Corinth, but the supply sent to him when "in Thessaloiiica, once and again " (y. 16). [Alford.] as concerning giving and receiving—In the account between
authors. It Is a term rather earthly and human, as compared with the names of the spiritual graces which Chris-
tianity imparts; hence the rarity of its occurrence in tlie New Testament. Piety and true morality are inseparoble. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let It keep its due place, praisewhatever is praiseworthy; not that Cliristians should make man's praise their aim (of. John 12.43); but they should live so as todeserve men's praise, tliiiik on—have a continual regard to, so as to "do" these things (ti. 9) whenever the occasion arises. 9. both — rather, "The things aUo which ye ha%'e learned, &c.,&c., these prac-
us, "tiie giving" was all on your part; "the receiving"
all on mine, ye only—We are not to wait for others in a good v,-ork, saying, " I will do so, when others do it." We must go forward though alone. IG. even iu Thessalonica —" even " as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more tlian once. 17. WL gift— Greek, "the gift." Translate, "It is not that T seek after Wiegifl, but I do seek after the fruit that aboundeth to your account;" what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Hetirews 6. 10). 18. But—Though " the gift " is not what I cliiefly " seek after" (v. 17), yet I am grateful for the
tice;" the things which besides recommending them in words, have been also recommended by my ezamjjle, carry Into practice, heard—though ye have not yet sutKciently "received" them, seen—though ye have not as yet sufficiently " learned" them. [Bengel.] and—"and then," as the necessary result (u. 7). Not only " the peace of God," but "the God of peace" Himself "shall be with you."
10. But—Transitional conjunction. But "npw" to pass
to another subject. In the liord—He views everything with reference to Christ, at the last—"at last;" implying he was expecting their gift, not from a selfish view, but as a " fruit" of their faith, and to " abound"
gift, and hereby acknowledge it as amplefor all myneeds.
Translate, "I have all" that I want, "and more than enough," lit., as English Version, "I abound" over and above my needs. lam full Greek, " I am filled fuU." the odour of a s%veet smell (Note, Ephesians 5. 2.) The figure isdrawn from tliesweet-smelling incense which wasburnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Matthew 25. 40), before whom
to their account {v. 11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late, your care . . . hath flourished agjiln — Greet, "Ye have flourished again (?-ei'tuerf, as trees sprouting forth again in spring) In your care for me." wherein ye were also careful— In respect to which (reuttiai, viz., the sending of a supply
it "came upfora memorial" (Acts 1(5. 4), sweet-smelling in God's presence (Genesis S. 21 ; Revelation 8. 3, 4). sacrifice acceptable—(Hebrews 13. 16.) 19. my—Paul calls God here " my God," to imply that God would reward tlieir bounty to His servant, by " fully supplying " (translate so, lit., fill
to me) " ye were also (all along) careful, but ye lacked opportunity;" whether from want of means or want of a messenger. Your " lack of service " (ch. 2. 30), was owing to your having "lacked opportunity." 11. 1 have learned —The/in Greek is emphatical. I leave ittoothers if they
to the full) their every " need " (2 Corinthians 9. 8), even as tliey had "fully" supplied his "need" (r. 16, 18). My Master will fully repay you, I cannot. The Philippians invested their bounty well, since it got tliem such a glorious return, according to his viclies—^The measure of His supply to you will be the immeasurable "riches of His grace " (Ephesitins 1. 7). in glory—Tliese words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element in which He will " supply fully ail your need." by Christ Jesus—by virtue of your being " in " (so Greek, not " by") Christ Jesus, the Giveraiul Mediator of all spiritual blessings. 20. God and our Fatlxer—translate, " Unto our God and Father." be glory—rather as the Greek, " be the glory." Not to us, but to Him l)e " t/ie glory " alike of your gift, and of His gracious recompense to you. 81. Salute every saint iirdividiially. greet—salute you. The brethren which arewUh me—Perhaps Jewish believers are meant (Acts 28. 21). I think ch. 2. 20 precludes our thinking of " closer friends," "colleagues in the ministry " [Alford] ; he had only one close friend with him, viz., Timothy. 83. they that are of Csesar's household—tlie slaves and dependants of Nero who had been probably converted through Paul's teaching whilst he was a prisoner in the PrsBtorian barrack attached to tlie palace. Philippi was a Roman " colony," hencu there might arise a tie between the citizens of tlie mother cit5' and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apos-
will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Hebrews 5. 8), to be content in every state, content —The Greek, lit., expresses "independent of others, and having sujfficiency inone's self." ButChristianity has raised the term above the hauglity self-sufficiency of the heatlien Stoic to the contentment of the Christian, whose sufficiency
Is not in self, but in God (1 Corinthians 3. 5; 1 Timothy 6. 6, 8; Hebrews 13. 5; cf. Jeremiah 2. 36; 45. 5). 13. abased—in low circumstances (2 Corinthians 4. 8; 6. 9, 10). everywhere—riitlier [Ar,F0RD], "in each, and in all things." Instructed-in the secret. Lit., "initiated" in a secret teaching, which is a mystery unknown to the world. 13. lean do all tUtngs— Greefe, "J have strengthfor \ things;" not merely " liow to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [Meyer.] through Christ which strcngtheneth me—The oldest MSS. omit "Christ;" then translate, "In i/im who giveth me poiver,"
i. e., by virtue of my living union and identification with
Him, who is my strength (Galatians 2. 20). Cf. 1 Timothy
1. 12, whence probably, "Christ" was inserted here V)y transcribers. 14. He here guards against tlieir tl)inking from what he has just fta\(i, that he makes lis;lit of their bounty, ye did communicate with my afilicdon—i. e., ye made yourselves sharers with me in my present aflllction, 112., by sympathy; of which sympatliy your contribution is the proof. 15. Now—"Moreover." Arrange as Greek, " Ye also know" (as well as I do myself), in the beginning of tlie Gospel—dating from tlie Philippian Christian era; at the first preaching of tl'e Gospel at
tle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome. 23. (Galatians
fi. 18.) be with you all. Amen—The oldest MSS. read, " Be witli your spirit," and omit " Amen.'
Addreu. COLOSSIANS I. Introduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
COLOSSIANS.
The QENtriiTENESS of this Epistle is attested by Justin Martyr, Contra Tryphonen, p. 311, b., who quotes "the flrstborn of every creature," in reference to Christ, from cli. 1. 15. Theophilus of Antioch, to Aulolj/cJius, 2. p. 100. IbeN^us, 3. 14, 1, quotes expressly from this " Epistle to the Colossians " (ch. 4. It). Clement of Alexandria, Stromala,
1. p. 325, quotes ch. 1. 28 ; also elsewhere he quotes ch. 1. 9-11, 28; 2. 2, &c. ; 2. 8; 3. 12, H; 4. 2;3,&c. TERTULLiAN,X>e Preea-
criplione ?icereticorum, ch. 7., quotes ch. 2. 8 ; and De Reaurreeiione carnis, ch. 23., he quotes ch. 2. 12, 20, and ch. 3. 1, 2. Obigen, Contra Celsus, 5. 8, quotes ch. 2. 18, 19.
Colosse (or, as it is spelt in the best MSS., "Colassaa") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (cf. ch. 2. 13). Alford infers from ch. 2. 1 (see note
there), that Paul had not seen its members, and tlierefore could not have been its founder, as Theodoret tliought. Ch. 1. 7, 8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must liave been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrj'gia (Acts 18. 24); for otherwise he must have visited tlie Colossians, whicli ch. 2. 1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1 Corinthians 3. 6, 10; 4. 15; 1 Thessalonians 1; 5;
2.1. It is only in the Epistles, Romans and Ephesians, and tliis Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of tlieir conversion ; in that to the Ephesians, owing to the general nature of the Epistle. Probably during tiie " two years" of Paul's slay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Acts 19. 10, 26), Epaphras, Philemon, Arcliippu.s, Apphia (Philemon 2. 13, 19) and other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. Tliis will account for their personal acquaintance with, and attachment
to, Paul and liis fellow-ministers, and for his loving language as to them, and their counter salutations to liim. So also with respect to " them at Laodicea" (ch. 2. 1).
The Object of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and tlie completeness of the redemption wrought by Him ; hence tliey ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life. Ch. 2. 16, " new moon, sablxith days," shows that the false teaching opposed in this Epistle is that of Judaizing Cliristians. Tliese mixed up with pure Cliristianity Oriental theosopliy and ange! worsliip, and the asceticism of certain sections of the Jews, especially the Essenes. Cf. Josepiics, Bell. Jiid., 2. 8; 2. 13. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to
neavenly purity and intelligence, tlian llie simple Gospel affords. CoNYBEARBand Howson think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek pliilosphy of Pliilo's school, combining with it tlie Rabbinical theosophy and angelology which al'terv/ards was eml)odied in the Cabbala. Ct. JoSEVUVH, Anticjuitiex, VI.
4, from whicli we know that Alexander tlie Great had garrisoned the towns of Lydia and Phryyia witli 2000 Mesopotamian and Babylonian Jews in tlie time of a threatened revolt. The Plirygiaiis themselves liad a mystic tendency in tlieir worsliip of Cybele, which inclined them to receive the more readily the incipient Gnasticisin of Judaizers, which afterward developed itself into tlie strangest heresies. In tlie Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1 Timothy 4. 1-3; 6. 5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.
The Place from whicli it was written seems to have been Rome, during his first imprisonment there (Acts 28). In my Introduction to the Epistle to the Epliesians, it was sliown that tlie three Epi«tles, Epliesians, Colossians and Philemon, were sent at the same time, viz., during the freer portion of his imprisonment, before tlie death of Burrus. Ch.
4. 3, 4; Ephesians 6. 19, 20, imply greater freedom tlian he had whilst writing to the Pliilippians, after the promotion of Tigellinus to be Prretorian Prefect. See Introduction to Philippians. This Epistle, though ca-n-ied by the same bearer, Tychicus, wlio bore that to the Ephesians, was vrriltm previously to that Epistle ; for many plirases similar in both appear in the more expanded form In the papistic to the Ephesians
(cf. also 7iote, Ephesians 6. 21). The Epistle to the Laodiceans (ch. 4. 16) was iirritten before that to the Colossians, but probably was sent by him to Laodicea at the same time witli that to the Church at Colosse.
The Style is peculiar : many Greek phrases occur here, found nowhere else. Cf. ch. 2. 8, " 4/>oii yon;" "making a show of them openly" (ch.2. 15); "beguile of your reward," and " intruding" (y. 18); "will-worship;" " sall-irying"
(t). 20); "filthy communication" (ch. 3. 8); " rule" (cli. 3. 15) ; " comfort" (ch. 4. 11). The loftiness and artifielal elahoiatlon of style correspond to the majestic nature of his tlieme, the majesty of Christ's person and olllce, in conlrM.t to the beggarly system of the Judaizers, the discussion of which was forced on him by the controVeisy. Hence i.imes his use of unusual phraseology. On the other hand, in the Epistle to the Epliesians, subsequently written, in whU:h he was not so liampered by the exigencies of controversy, he dilates on the same glorious truths, so cong4'nial to lum, more at
large, freely and uiicontroveislally, in the fuller outpouring of his spirit, with less of the elaborate anil .mtlMiellcal language of system, such as was needed in cautioning the Colossians against the particular errors tlireaiening llieni. Hence arises the striking similarity of many of the phrases in the two Epistles written aViout the same I line, and generally in the same vein of spiritual tliought; whilst the peculiar phnises of the Epistle to the Colossians are sncb
as are natural, considering the conlroverwiul purpose of that Epistle.
OWN Ministry of tjie Mystekv. 1. t»y <l»«' will of OoU — Hreek, " Ihrou;//!," Ac. (cf. note, 1 Corinthians 1. 1). Timo» thy— (Cf. notes, 2 Corinthians 1.1; Philippians 1.1.) He was with Paul at the time of writing in Home. He tiaj been coiupanion ol Paul In ills llrst tour tUrou|.jli Pliry-
Ver. 1-29. Address: Introduction: Confirming Epaphras' Tbaohing: The Glories of Christ: THANKSOI VINO AND I'UAYEU FOR THE COLOS.SIANS : lIlS 370
Pavi Confirmelh the Doctrine oj Epaphras, COLOSSIANS I. and Prayeth for their Increase in Grace.
gla, In which Colosse was. Hence the Colossians seem to have associated him with Paul in their aflections, and theapostlejoinshim with himself in the address. Neither, probably, had seen the Colossiau Church (cf. ch. 2. 1); but had seen, during their tour through Phrygia, individual
In your behalf as a minister of Christ;" hinting that he la one not to be set aside for the new and erroneous teachers
(ch. 2). Most of the oldest MSS. read, " for (or in behalf of) VS." Vulgate, however, with one of the oldest MSS., supports English Version. 8. your love— (ti. 4)— "to all the saints." in tlie Spirit—the sphere or element in which alone true love is found ; as distinguished from the state of those "in the flesh" (Romans 8. 9). Yet even they needed to be stirred up to greater love (ch. 3. 12-14). Love
C!olossians, as Epaphras, Philemon, Archippus, and Apphla (Philemon 2), who when converted brought the Gospel to their native city. 3. Colosse—Written in the oldest MSS., "Colasse." As "saints" implies union with God, •o 'the faithful brethren" union with Christian men. [Bengel.] and the Lord Jesus Christ—Supported by some oldest MSS., omitted by others of equal autiquity.
i^ thelirst and chief fruit of the Spirit 'Galatiaus 5.22). 9. we also—on our part, heard it—(f. 4). pray—Here he states what in particular he prays for ; as In v. 3 he stated generally the fact of his prajnng for them, to desire-" to make request." miglit be filled—rather, " may be filled ;"
3. &c.—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 (Ephesians 1. 15, 16). We—I and Timothy, and the Father—So some of the oldest MSS. read. But others better omit the "and," which probably crept In from Ephesians 1. 3. praying altvays for yon—with thanksgiving (Philippians -1. 6). See next verse. 4. Since we heard lit., " Having heard," &c. The language implies that he had only heard of, and not seen them (ch. 2. 1). Cf. Romans 1. 8, where like language is used of a Church which he had not at the time
a verb often found in this Epistle (ch. 4. 12, 17). knowledge— GVee/c, ''full and accurate knowledge." Akin to the Greek for " knew" {Nole, v. 6). of his will—as to how ye ought to walk (Ephesians 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" (Ephesians 1. 9, 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 (ch. 2. 18). [Esticjs.] There seems to have been a want of knowledge among the Colossians, notwithstanding their general excellencies; hence he so often dwells on this subject (v. 28; ch. 2. 2, 3; 3. 10, 15; 4. 5, 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
Visitpd. 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 (lit., on account of ) the hope," Ac. 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
(false) "philosophy" and "show of wisdom" (ch. 2. 8, 23;
cf. Ephesians 1. 8). understanding—sagacity to discern what on each occasion is suited to the place and the time;
Is more effectual for this purpose than the sense of God's free grace. [Calvin.] laid uji-a treasure laid up so as to be out of danger of being lost (2 Timothy
Its seat is "the understanding" or intellect; wisdom is more general, and has its seat in the whole compassof the faculties of tlie 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," &c. ; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of tlie Ijord—(Ephesians 4. 1.) unto—so as In every way to be well-pleasing to God. pleasing lit., " 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 MSS. read, " gr'owing BY the full knov/ledge of God") ; thus, as the Gospel word
4. 8). Faith, love, and hope (v. i, 5), comprise the sum of Christianity. Cf. v. 23, "the hope of the Gospel." lit heaven Greek, " in the heavens." -whereof ye heard before— v/z., at the time when it was preached to you. in the -word, <fcc.—That "hope" formed part of " the word of the truth of the Gospel" (cf. Ephesians 1. 13), i. e., part of the Gospel truth preached unto you. 6. Wliich is come unto yon— Oreek, " Which is present among you," i. e., which has come to, and remains with, you. He speaks of the word as a living person present among thein. 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 (Matthew 13. 38; 21. 14; 28. 19). However, the true reading, and that of the oldest MSS.,
(v. 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 kno^vledge of God, the more of that "Itnowledge" (v. 9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer. [Alfobd.] The third manifestation of their walk is (v. 11), "Being strengthened with all might," &c. The fourth is (v. 12), " Giving thanks unto the Father," &c. 11. Greek, " Being made mighty with (lit., in) all might." according to his glorious power—rather, "according to the power (the characteristic of ' His glory,' here appropriate to St. Paul's argument, Ephesians 1. 19 ; 6. 10; as its exuberant ' riches,' in Ephesians 3. 16) of His glory." His power is Inseparable from His glory (Romans 6. 4). unto all patience—so as to attain to all patient endurance: persevering, enduring continuance in the faith, in spite of trials of persecu-
is that which omit-s the following " and," thus (the "it iV oi English Version is not in the original Greek): "As in all the world it is bringing forth fruit and groxviiiy (so the oldest MSS. read ; English Veision 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—i.e.. In Its truth, and with true knowledge. [ALFORD.] 7. Ab ye also learned—"Also" is omitted in the oldest MSS. The insertion implied, that those inserting
it thought that Paul had preached the Gospel to the Colossians, «« weii as Epaphras. Whereas the omission in the oldest MSS. implies that Epaphras alone was the founder of the Church at Colosse. of—" from Epaphras." ^a.T— Greek, " beloved." fellow-gervant viz., of Christ. Xn Philemon 23 he calls him " my fellow-prisoner." It is possible that Epaphras may have been apprehended for his zealous labours In Asia Minor; but more probable that Paul gave him the title, as his faitliful compiinion in his Imprisonment (cf. Note, ch. 4. 10, as to Mkyer's conjecture), who U for 3'ou, &c,—translate, " who Is faithful
tors, 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. [Ciiuysostom.] with Joyfulness—joyful endurance (Acts 16. 2.5; Romans 5. 3, 11). lit. Foii" giving thanks unto the Father." See Nole, v. 10; this clause is connected witli "that ye may be filled" (o. 9), and "that
j/e may walk" (v. 10). The connection Is not, "ITe do not cease to pray for you (v. 9) giving thanks." unto thm 371
Paul Describeih Ike True Christ, COLOSSIANS I. through whose Blood we have Redemption.
FBtlitr—of Jpsiis Christ, and so our Father by adoption (Galatians 3. 26 ; 4. 4, 5, 6). which hath made us meet—
gotten (lit., born) before every creature," as the context shows, which gives the reason why He is so designated "For," &c. (t). 16, 17). [Tkench.] This expression is understood by Origen (so far is the Greek from favouring Socinian or Arian views) as declaring t?ie Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood (B. 2., sec. contra
Ch'eek, " vvlio made us meet." Not " is making us meet" by progressive growtli in holiness; but once fo7< 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 worli in putting us by adoption, ouce for all, in a new standing,
viz., that of children. The believers meant here were iu different stages of progressive sanctification ; but in respect to the meetness specified here, they all alik€ had it from the Father, iu Christ His Son, being " complete in
Celsus). The Greek does not strictly admit Alford'3 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" {v. 15), begotten as " the Son of God's love" (v. 13), antecedently to all other emanations
Him" (ch. 2. 10). Cf. John 17.17; Jude 1, "sanctified by God the Father ;" 1 Corinthians 1. 30. Still, secondarily, this onoe-for-all meetuess 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
"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 diflerent fact from the present one, though implied in it. [Alford.] God revealed Himself in the Son, the Word of the Father,
Is a judicial meetness.' to be partakers, &c. Greek, " for the (or our) portion of the inheritance (Acts 20. 32; 26. IS; Ephesians 1. 11) of the saints in light." "Light" begins In the believer here, descending from " the Father of
before all created existence {v. 15). That Divine Word car-
ries IN Himself the archetypes of all eiistences, so that " IN Hihi 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
lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, pu-
rity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (v. 13; cf. 1 Peter
2.9). 13. froia— Greek, "out of the power," out of the sphere in which his power is ' exercised, 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 (Ephesians 2.2; 6. 12). But the term "kingdom" is rarely applied to his usurped rule (Matthew 12.26); it is generally restricted to the kingdom of God. darltness—blindness, hatred, misery. [Bbngel.] his dear Son—rather as Greek, "the Son of His love:" the Son on whom His love rests (,Tohn 17. 26 ; Ephesians 1. 6): contrasted with the "darkness" where
is the ground of it. The original relation of the Eternal Word to men "made in His image" (Genesis 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, tlie progress, and the end. [Bengel.] all things— (SreeA;, "the universe of things." That t\\e new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new ci-cated by Christ; and he does not speak of the new creation till
all is hatred and hateful. 14:. (Ephesians 1. 7.) redemption—rather as Greek, "our redemption." throngh his Wood—Omitted in the oldest MSS. Probably inserted from Ephesians 1. 7. sins—translate as Greek, " our sins." The more general term: for which Ephesians 1. 7, Greek, has, "our transgressions," the more special term. 15. They who have experienced in themselves "redemption"
V. 18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the haavens them-
selves: the former are rather named, since the inhaliitants are more noble than their dwellings. Heaven and earth and all tliat is in them (1 Chronicles 29. 11 ; Nehemlah 9. C; Revelation 10.6). invisible—the world of spirits, thrones, or (loiHinioiis—lortlships: the thrones are the greater of the two. principalities, or powers—rather, "rules, or authorities:" the former are stronger than the latter (cf
(v. 14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (ch. 2. 18) taught worship was to be paid. Paul describes Him (1.) in relation to God and creation (v. 15-
17); (2.) in relation to the Church (v. l.S-20). As the former regards Him as the Creator(D. 15, lC)and theSustainer (v. 17) of the natural world ; so the latter, as the source and slay of the new moral cVeation. Image—exact likeness and perfect Representative. Adam was made " in tlie image of God" (Genesis 1. 27). But Christ, the second Adam, perfectly reflected visibly "tlie invisible God" (1 Timothy 1. 17), wliose glories the first Adam only in pa^t represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not Involve "image." "Image" always supposes a prototype, which it not merely resem-
A'o;e, Ephesians 1. 21). The latter pair refer to oflices 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 (Psalm 68. 17). Tlio existence of various orders of angels is established by this passage, all tilings— G'^wA', " the whole universe of things." were—ratlier, to distinguish the Greek aorlst, 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
bles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child tlie living ima^ of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derimition as " image" expresses ; hence it is nowhere applied to the Son, whilst "image" Is here, cf. 1 Corinthians 11. 7. fTRENcn.] (Jolin 1. 18; 14.9; 2 Corintliians 4. 4 ; 1 Timothy 3. 16; Hebrews 1. 3.) Even before His incarnation He was the image of tlie Invisible God, as the Word (.John 1.
is viewed, not merely as one historic act of creation In the past, liutas {.he permanent re.'iult now and eternally con-
tinuing. Vty him—as the Instrumental Agent (John 1. 3). for liim—as the grand End of creation; containing in Himself the reason why creation is at all, and wliy it is as
it is. [Alfokd.] He is the final cause as well as the efficient cause. Lachm ANN'S punctuation of v. 15-18 Is best, whereby "the first-born of every creature" (v. 15) answers to " tlie first-born from the dead" (v. 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 tilings consist, and He is the Head of the body the Cluircli") intervening as a parenthesis. Tlius Paul puts Virsl, the origination by Him of the natural creation; secondly, of lite new creation. The parenthesis falls into four clauses, two and two: the former two support the
1-3) hywhom 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 tlie verb "is." firMt-born of every creature-Hebrews 1.6, "the firstbegotten:" "licgotten of His Fatlicr before all worlds." [NiCENE Creed.] Priority and superlative dignity is Implied (Psalm 89. 27). English Version might seem to favour Arlanlsra, as If Christ were a creature. Translale, " Be372
first assertion, " the first-born of every creature ;" the lat-
ter two prepare us for " the first-born from the dead the former two correspond to the latter two in their form—
Paul Prayelh /or thei7 Increase ITU Faith, COLOSSIA NS I. and Describcth the True Christ.
"All things by Him . . . and He Is," and "By Him all things . . . and He is." 17. (John 8. 58.) 7'ranslate as Greek, "And He Himself (the great He) is U'np'.V'ing Divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even
sons Christ is Lord of the Church : (1.) Becau.se the fulnesa of the Divine attributes (v. 19j dwells in Him, and so He has the pmver to govern the universe; (2.) Because (v. 20) what He has done tor the Church gives Him the light to preside over it. should . . . dwell—as in a teriiple (John
time, i. e.,from eternity. Cf. "the first-born of every creature" (r. 15). by Vtlm— Greek, "in Him" (as the conditional element of existence, v. 16). [Alford.] consist "subsist." Not only are called into being from nothing, but are maintained in their present stale. 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" (Isaiah 41. 4; Revelation 22. 13). Cf. as to God, Romans 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, lie—Empliatical. Not angels in opposition to the false teachers' doctrine concerning angel-wor-
2. 21). This indwelling of the Godhead in Christ is the foundation of C/ie reconeitoii'o^ by Him. [Bengel.] Hence the "and " (v. 20) connects as cause and effect the two things, th^ Godhead in Christ, and the reconciliation by Christ. 30. The Greek order is, "And through Him (Christ) to reconcile again completely (see Note, Ephesians 2. 16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2 Corinthians 5. 19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," i. e., 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 (cf. Note, Romans
Ship, and the power of Oions or (imaginary) spirit-emanations from God (ch. 2. 10, IS). Iiead of (lie body, tlie
5. 10; 2 Corinthians .5. 18). So the LXX., 1 Samuel 29. 4, " Wherewith should He reconcile himself unto his master," r. e., reconciVe his master unto him by appeasing his wrath. So Matthew 5. 23, 24. by him—" through Him "
Cliitrcli—The Church is His body by virtue of his entering into communion corporeally wilh human nature [Neander] (Ephesians 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
(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 efl'ects on the world of spirits unknown to us. Of course. His reconciling us, and His reconciling them, must be by a ditTerent process, as He took not on Him the nature of angels, so as to offer a propiliation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brougfU nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (Ephesians .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; 15. 15; 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 Satau 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, a.re 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 presei-vation to angels." Some conjecture that Satan, when un fallen, ruled Ihis 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. Luke 19. 38 states expressly " peace in heaven "
first-fruits " of the new creation among men, the Head of the Church, wh.o is— i.e., in that He is the Beginning. [Alford.] Rather, this is the beginning of a new paragraph. As the former paragraph, which relateil to His originating ihe physical creation, began with "Who is"
(t). 15); so this, which treats of His originating the new creation, begins with "Who is;" a pareiitliesis preceding, which closes the former paragraph, that parenthesis (see Note, V. 16), including from "all things were created by Him," to "Head of the body, the Church." Tlie 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 J/eftrew etymology). So Jesus by His unction was designated as the Head of the body, the Church, the beginning—i'i2., of the new creation, as of the old (Proverbs 8. 22; John 1. 1 ; cf. Revelation 1. 8) : the beginning of the Church of the flrst-born (Hebrews 12. 23), as being Himself the " first-born front the dead" (Acts 26. 23;
1 Corinthians 15. 20, 23). Christ's primogeniture is threefold: (1.) From eternity the " first-begotten " of the Father
(t). 15); (2.) As the first-born of His mother (INIatthew 1. 2.5);
(3.) As the Head of the Cliurch, 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 peo-
ple's coming resurrection will be their "regeneration"
(i. e., the resurrection which was begun in the soul, extended to the body and to the whole creation, Romans 8.
21, 22) (Matthew 19. 28; Acts 13. 33; Revelation 1. 5). SonBhip and resurrection are similarly connected, Luke 20. 36; Romans 1. 4; 8. 23; 1 John 3. 2. Christ by rising from the dead is the efficient cause (1 Corinthians 15. 22), as having obtained the power, and the exemplary cause, as being the pattern (Micah 2. 13; Romans 6. 5; Philippians 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 " (d. 20). he might have the pre-eminence Greek, " He Himself win^/(tlius) 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 (v. 15). "Begotten before every creature, or "flrst-born of every creature " (Psalm
as the result of finished redemption, as " peace on earth " was the result of its beginning at Jesus' birth (Luke 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. Ephesians 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 reconcilia-
tion or restoration of peace in heaven, as well as on eartli,
is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zech« ariah 3. 8, 9) 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; Revelation 12. 10); hence he was in heaven till the ban on man was broken
89. 27; John 3.13). 19. Greek, "(God) was well pleased," 4c. In him—t. e., in the Son (Matthew 3. 17). all fulness —rather as Greek, "all the fulness," viz., of God, whatever Divine excellence Is in God the Father (ch. 2.9; EpheBians 3. 19; cf. John 1. 16; 3.31). The Gnostics used the term" fulness," for the assemblage of emanations, or an-
(cf. Luke 10. 18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony
gelic powers, coming from Goil. The .Spirit prescienlly by Paul warns the Church, that the true "fulness" dwells In Christ alone. This assigns the reason why Christ takes precedence of every creature (v. 13). For two rea-
after the conflict and the .lubjugation of all things lender ons Head (cf. Hebrews 11. 23). Sin introduced discord not only
The Colossian^ RcconcUialion by Christ. COLOSSIANS I. Pavl Comincndelh his omi 3/mis?ry.
on earth, but also. In heaven, by the fall of demons; it brought into tlie abodes of holy angels, tliough not posi-
prophecy of Christ Himself (Matthew 24. 14). P,y "tva$ preached," he means not merely "is being jn-eached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan (B. X., Ep. 97), writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition (Cliristianity) has spread over not only cities, but villages and the country." wliereof I Paul am—rather as Greek, "was made a min-
tive, yet privative loss, a retardation of their liighest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able tlian men by themselves to overcome the peace-disturbers, and cast out the devils; it is only "by," or "Uirough Him," and "the blood of His cross," that peace tva^ restored even in heaven; it is only after Christ has obtained yie victory fully and legally, that Michael (Revelation 12. 7-
ister." 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 Epaph-
10) and his angels can cast out of heaven Satan and his demons (cf. ch. 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.] 31. Tlie Colossians are Included In this general reconciliation (cf. Epliesians 2. 1,
ras, your "minister" (v. 7), is the same of which "I was made a minister" (v. 25; Ephesians 3. 7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers. 34. Wlxo—the oldest MSS. omit "who:" then translate, "Now
12). sometime—"once." alienated—from God and salvation: objectively banished /row God, through tlie bar-
I rejoice." Some very old MSS., 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 (v.
rier which God's justice interposed against your sin: subjectively e«fra?ig'ed through the alienation of your own wills from God. T)ie former is the prominent thought (cf. Romans 5. 10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies.'" [BENGEli.] In your mind Greek, "in your understanding" or "thought" (Ephesians 2. 3; 4. 18). by wicked works—rather as Greek, "in j/our wicked works" (wicked works were the element in which your enmity subsisted), yet now—Notwithstanding the forijier alienat ion, noiv that Christ has come, God hath completely reconciled, or restored to His friendship again (so tlie Greek, cf. JNWe, v.
23). for you—"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of. angel-worsliip) by the glorification of Christ in my sufferings (Ephesians 3. 1). till up tliat which is belilnd lit., "the deficiencies"—all that are lacking of the aflaictions of Christ (cf. Note, 2 Corinthians 1. 5). Christ is "afflicted in all His people's afflictions" (Isaiah 63.9). "The Church
is His liody 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 wliich is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sulferings 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 St. 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 suft'erings. It is in reference to the Cliurcli'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
20). 33. In tlie toody of liis flesli—the element in which His reconciling sufferings had place. Cf. v. 24, "afflictions of Christ in my flesh" (1 Peter 2. 21). Angels who have not a "body of flesh" are riot 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, tliroxigli death—rat lier as Greek, "through His death" (which could only take place in a body like ours, of flesli, Hebrews 2. It). This implies He took on Him our true and entire manhood. Flesh Is the sphere in which His human sull'erings could have place (cf. v. 24; Ephesians 2. la), to present you— (Ephesians 5. 27.) The end of His reconciling atonement by death, lioly—positively; and in relation to God. unblamable . . . nnreprovable — negatively. "Witliout blemish" (as the former Greek word is translated as to Jesus, our Head, 1 Peter 1. 19) in one's self. Irreprdachable (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