Colossians
Instructor's Notes

EXPOSITION OF COLOSSIANS —
Chapter 1

INTRODUCTION[1]

chapter contains the inscription of the epistle; the apostle's usual salutation; his thanksgiving to God on behalf of the Colossians for grace received; his prayers, that more might be given them; an enumeration of various blessings of grace, which require thankfulness, in which the glories and excellencies of Christ are particularly set forth: and it is concluded with an exhortation to a steadfast adherence to the Gospel, taken from the nature, excellency, and usefulness of the ministry of it. The inscription, and the salutation, are in Colossians 1:1, and are the same with those in the epistle to the Ephesians, only Timothy is joined with the apostle here, and the Colossians have the additional character of brethren given them. The thanksgiving is in Colossians 1:3, the object of it is God, the Father of Christ; the time when made, when in prayer to him; its subject matter, the faith and love of the saints; to which is added, their happiness secured for them in heaven, their hope was conversant with: and whereas the Gospel was the means by which they came to the hearing and knowledge of it, this is commended from the subject of it, the doctrine of truth; from the spread of it in the world; and from its efficacy in bringing forth fruit in all, to whom it came in power, and that with constancy (Col. 1:5), and also from the testimony of Epaphras, a faithful minister of Christ, and theirs, who was dear to the apostle, and of whom he had the above account of them (Col. 1:7). And then follow his prayers for them, that they might have an increase of spiritual knowledge, and that they might put in practice what they knew; and for that purpose he entreats they might be blessed with strength, patience, and longsuffering (Col. 1:9). And in order to excite thankfulness in himself and them, he takes notice of various blessings of grace; of the Father's grace in giving a meetness for eternal glory and happiness, by delivering from the power of darkness, and translating into the kingdom of his Son (Col. 1:12), and of the Son's grace in obtaining redemption by his blood, and procuring the remission of sins (Col. 1:14), which leads the apostle to enlarge upon the excellencies of the author of these blessings, in his divine person, as the image of God, and the first cause of all created beings (Col. 1:15), which he proves by an enumeration of them, as created by him, and for his sake, by his pre-existence to them, and their dependence on him (Col. 1:16), and in his office capacity, as Mediator, being the head of the church, the governor of it, and the first that rose from the dead; by all which it appears that he has, and ought to have the preeminence (Col. 1:18). And this is still more manifest from his having all fullness dwelling in him, to supply his body the church, of which he is the head (Col. 1:19), and from the reconciliation of all the members of it to God by him (Col. 1:20), which blessing of grace is amplified partly by the subjects of it, who are described by their former state and condition, aliens and enemies, and by their present one, reconciled by the death of Christ in his fleshly body; and partly by the end of it, the presentation of them holy, blameless, and irreprovable in the sight of God (Col. 1:21). Wherefore it is a duty incumbent on such to abide by the Gospel of Christ, which brings the good tidings of peace and reconciliation, and is the means of faith and hope; and the rather, since they had heard it themselves, and others also, even every creature under heaven; and the apostle was a minister of it (Col. 1:23), and on his ministration of it he enlarges, by observing his sufferings for the church on account of the Gospel, which he endured with pleasure; and therefore they should, by his example, be encouraged to continue in it (Col. 1:24). Moreover, he argues the same from his commission of God to preach it for their sakes (Col. 1:25), and from the nature and subject matter of it, being a hidden mystery, and containing riches and glory in it; yea, Christ himself, the foundation of hope of eternal glory (Col. 1:26), and from the end of preaching it, which was to present every man perfect in Christ; which end the apostle labored and strove to obtain through the power and energy of divine grace, which wrought in him, and with him (Col. 1:28).

· Paul, an apostle of Jesus Christ by the will of God—Paul was an apostle whom God willed to appoint and writes as an official ambassador of Christ. Paul’s authority to write this letter to the church at Colosse was due to his being an "apostle" although he had never visited this church.

· and Timotheus [our] brother—According to Philippians 1:1 Timothy was with Paul in Rome and is supportive of the fact that Paul was at the time of this writing in a Roman prison ca. 63A.D. Timothy, although an honored companion of Paul, was not an apostle.

Synthesis:[2] Paul here address the Church at Colosse as an "apostle" due to the fact that they had never met him and to emphasize his authority. Paul was an apostle of Jesus Christ and as such, Paul was qualified to refute the Gnostic error that confronted the Church. He also uses both names together (Jesus Christ) in this epistle to show the ennobled position of Christ (something that Gnostic teachings attempted to deprive Christ of).

· To the saints and faithful brethren in Christ—All Christians are "saints" in Christ and are so by position and Paul does not separate Christians within the Church. However, Paul may make a distinction with the phrase faithful brethren. He may refer to those who haven’t embraced the false teaching that concerns Paul so much in this letter.

· Which are at Colosse— Who are in Colosse: The city of Colosse was probably the smallest and least "important" city that Paul wrote to. It might surprise us that Paul would turn his attention to the Christians in Colosse, at a time when he had so many other trials. But he apparently thought the situation in Colosse was important enough for apostolic attention.

· Grace to you—Paul’s greeting is from the heart and this greeting is customary in most of Paul’s epistles. Grace is God’s unconditioned goodwill or unmerited favor toward men and women which is decisively expressed in the saving work of Christ.

· And peace from God our Father[And the Lord Jesus Christ]—This "peace" has a special meaning to it. It is a peace derived from grace given by Christ. It is a peace that the world knows nothing of.

Synthesis: Paul addresses his letter to the "saints" which refers to the status of the recipients of this epistle and they may be understood to be "faithful brothers" in Christ. The very fact that they are "in Christ" designates their present and eternal position in the domain of the kingdom.

· We give thanks to God—Paul and Timothy were thankful due to their faithfulness to their calling…Paul refers to them (1:1) as "faithful brethren." Notice should be given here to whom thanks was extended. It is given unto God (for both temporal, positional or eternal blessings) who is worthy of such praise, adoration and thankfulness.

· and the Father of our Lord Jesus Christ—This is better rendered "God, even the Father of our Lord Jesus Christ." Therefore, thanks are due also unto Christ due to his equality with the Father. "Moreover, as all their blessings come from God, as the Father of Christ, and through Christ, and for his sake, so it is very proper that thanks should be returned unto him under that character" [J. Gill].

· praying always for you—Paul, Timothy, as well as others, prayed for the church at Colosse. In their prayers, they were grateful and thanked God for faith, love and hope of these faithful brethren. This shows the affection that Paul held for faithful brethren regardless of their geographical location or his present condition.

Synthesis: Paul here offers thanks unto God for the position of the believers in Colosse (Notice that Paul precedes his prayer by first thanking God).

· Since we heard of your faith in Christ Jesus—Although Paul had not had the privilege of preaching to this church, he had heard of their faith and love in Christ. They had assented to the doctrine of the Gospel, they were sound and steadfast in it, had a sincere and constant profession of it and all of which was directed toward Christ as its object and not to some heresy that confronted the church. Notice might here be given to the fact that if Paul had little or no contact with these faithful brethren, then it must be assumed, that they had been properly taught the truths of the faith by a sound teacher.

· And of love [which ye have] to all the saints—These brethren loved the saints and esteemed all saints in like manner without distinction of status. They even had consideration for those who were being persuaded by the adulterating Judaizers with their Gnostic teachings. The church today has largely moved in the direction that many think feelings and emotions are more important than following the truth. They are emphasizing emotions over logic and the plain truth of Scripture. The result has been disastrous because "love" is been the banner and gospel obedience has been disregarded to the point that doctrinal truth is no longer emblematic but the exception.

Synthesis: Paul here identifies two things about the Colossians that he was thankful unto God. First, Paul was thankful because their faith was placed firmly in Christ Jesus. Second, Paul was thankful for the consistent love that they had for him and his associates. This church acted on the faith that they had in Christ and the resultant love was directed towards the apostle.

· For the hope which is laid up for you in heaven—Only the faithful Christian may aspire to such a hope of heaven. Such hope includes both expectation and desire, confidence and joy. The Christians hope (Christ) is in heaven and laid up in heaven (eternal fellowship). Notice (beginning in verse 4) the familiar triad of faith, hope, and love. We hold fast our profession of faith based on the hope of our eternal reward and the love for the saints. "Faith is the soil from which the fruit of love springs, and hope is the sunshine which ripens the fruit of love" [Lenski]. Faith, hope, and love are not to be understood as rigid but rather they are active, working and motivating.

· whereof ye heard before—They had heard these things from their faithful teacher Epaphras.

· in the word of the truth of the Gospel—It was not just any man generated promise that they rested their hope in but rather the Gospel. Their hope was based upon the solid truth of the word of God. Therefore, fighting gnosticism, it did matter what they believed for it was imperative that they believed in the truth. If it made no difference Paul would not have wasted his time to correct the doctrinal errors. The Gospel of truth is from the Source of truth. It is from the God of truth, from Him who is truth and from the Spirit of truth and which contains nothing but the truth. It is such truth that bring encouragement and hope to man.

Synthesis: Paul here identifies the third thing that he is thankful for concerning the Colossians. The faith and love present in the church is based on the hope received through the reception of the Gospel. The Colossians hope was the result of faith in that God would consummate His promises to them.

· Which is come unto you—That which is come unto them is the Gospel, the truth from God. Here we might take notice of the fact that the name of the preacher is of little importance as compared to the truth of the Gospel and it came to them. They did not seek it , inquire for, or go after it; it came to them through the grace of God. "…and so Christ was found of them by it, who sought him not, and made manifest in his person, grace, and righteousness to them that asked not after him: for this Gospel came not to them in, word only, but with the power of the Holy Spirit" [J. Gill].

· as [it is] in all the world—the Gospel has come into all of the world and as such it finds its operation in the general call as well as the effective call. The "Gospel" is to be preached by every faithful minister and is to be the same Gospel that was preached at Colosse and by the apostles.

· and bringeth forth fruit—The gospel is the power of God unto salvation (Rom. 1:16). It has such power that it will bring forth fruit worth of repentance.

· as [it doth] also in you, since the day ye heard [of it]— as soon as the Gospel came among them they heeded an attentive ear to it, they were inclined to hear it externally, and a divine power going along with it, giving them hearing ears, and understanding hearts, they heard it, so as to know it, love it, and believe it; and from that time it brought forth fruit, and increased in them, and they continued in the faith and profession of it. This is that change that is brought about by regeneration and conversion.

· and knew the grace of God in truth—This is the blessings of grace revealed in the Gospel, as free justification by the righteousness of Christ, a full pardon of sin, according to the riches of grace, and adoption of children, arising out of the love and free favor of God, of which they had had a real application made to them through the Gospel, by the Spirit of God. There had been an increase in the fruits of righteousness because the proper seed had been planted and through the power of God there had been an increase. Such increase is illustrated by generous giving that results in various fruits of righteousness.

Synthesis: Fourthly, The Gospel was producing fruit in the Colossians. There is a logical progression seen in the lives of the Colossians. Faith, hope, and love which resulted in fruit. God’s grace grows in the lives of those in which is planted and manifests itself in fruit and will continue to do so if it is continually fed through belief in the truth (Gospel).

· As ye also learned of Epaphras— They had come to know the grace of God, believe the truth of the Gospel, and to own and profess it sincerely by the preaching of a faithful and doctrinally strong minister.

· Our dear fellow servant—Epaphras was a fellow servant with Paul in that he was faithful to the truth and he wavered not by false doctrine. It must be understood that Epaphras suffered the same imprisonment as did the apostle.

· who is for you a faithful minister of Christ—There is a distinction made here by Paul. Epaphras was a minister made by Christ and not by man. He was faithful unto his calling and preached Christ crucified and risen not out of self aggrandizement, but rather he preach for the love of Christ and the brethren at Colosse.

Synthesis: Epaphras is here first referred to and is designated as a "fellow slave" and a minister (deacon) of the Gospel (probably trained or taught by Paul).

· Who also declared unto us your love in the Spirit—Epaphras had declared the love of the brethren at Colosse for the Lord to Paul. This love was one for Paul that was in the Spirit; it was spiritual love and it is distinguished from a carnal and worldly love; they loved him for the spiritual grace that was in him, the spiritual gifts bestowed on him, the spiritual service he was engaged in, and for his spiritual usefulness: they loved with their spirits, with all their hearts, sincerely, and without dissimulation [J. Gill]. This denotes the greatest degree of any mental quality which describes an exalted degree of love.

Synthesis: Epaphras was most likely the pastor of the church and therefore in tune with the feelings of the Church and therefore able to tell Paul of their faith. "Spirit" not preceded by the definite article, refers to the Holy Spirit and not the human spirit.

· Who also declared unto us your love in the Spirit—Paul when hearing of the love of the brethren at Colosse took immediate action. Although separated by many miles they were kindred brethren and Paul added them to his prayer list. This was the result of their faith in Christ, their love for the saints, and their hope of eternal happiness. What they had heard of the Gospel they accepted and applied.

· since the day we heard [it], do not cease to pray for you, and to desire—When Paul and Timothy prayed they did not forget the Colossians. They mentioned them day after day in their morning and evening prayers.

· that ye might he filled with the knowledge of his will—This is the "will of God." The truths that are revealed in the Gospel supply the total knowledge of God’s will for the Christian. As Christians we are always to seeking more knowledge of God and Paul prayed the his readers might be filled with the knowledge of God’s will. Yet, every Christian ought to have the same desire. Not inasmuch that we have a knowledge of religious theories or theological concepts, but it should be our objective to know the will of God.

· in all wisdom and spiritual understanding—In addition to knowledge, spiritual wisdom and understanding are needed. If God is willing to give his people an understanding about himself (which is made in the Gospel), and if angels desire to look into it, it is then our duty to apply ourselves to the revealed word of God so as to gain a fuller knowledge of which we should never depart from. [Continual study is required in order to adequately understand the Bible]. As a result of diligent study the "Holy Ghost searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them…" [J. Gill].

Synthesis: This is the beginning of a 208 word sentence (Greek) that begins in verse 9 and continues through verse 20. Here Paul prays that the church will receive a thorough and greater knowledge of God’s will as revealed in the word so that they may be filled unto completeness. Paul wanted them to heightened their spiritual perception (wisdom and understanding) so that they might not fall victim to false doctrine.

· That ye might walk worthy of the Lord—Paul here implies that the mere acquisition of knowledge is not enough. It is the practical application that makes a "worthy walk." A walk that is guided by faith or having a conversation worthy of the Gospel. For those that keep his word, in them is the love of God perfected and this enables them to know that they are in him (1 John 2:5).

· unto all pleasing—This "pleasing" is a pleasing God unto all good works. On the contrary "an unregenerate man cannot please God in anything; without faith in Christ it is impossible to please him by anything man can do" [J. Gill].

· being fruitful in every good work—Good works bring forth good fruit. Such fruit is based on a Christian conversation or a worthy walk. Such fruitfulness is pleasing to God and bring glory unto him.

· and increasing in the knowledge of God—The "knowledge here spoken of is of God’s mind, and will, and the mysteries of his grace, as they are revealed in the Gospel; of the knowledge of him in Christ, as the God of all grace, and as a covenant God and Father" [J. Gill] unto us. Yet any advance in spiritual knowledge is a direct result of God himself and "therefore we have no reason to boast of our knowledge, nor depend upon our works, for we are at best unprofitable servants" [J. Gill]. We should consider what the Scriptures say and the Lord will give us understanding in all things (2 Tim. 2:7).

Walking in sunlight, all my journey;
Over the mountains, thru the deep vale;
Jesus has said, "I’ll never forsake thee,"
Promise divine that never can fail.

[H. J. Zelley]

Synthesis: The acquisition of knowledge is not an end in itself. It is imparted by God to enable believers to live worthy of their position and walk in Christ. Such a "worthy walk" means that the believer is expected to live a life commensurate with their calling and what Christ has done for them. For Paul, doctrine and ethics were inseparable; right knowledge leads to correct behavior. The worthiness of the Christian walk is based on fruitfulness and an ever increasing knowledge of God.

· Strengthened with all might—Strength is the ability to resist temptation, endure suffering and hard labor. Such strength is required of the Christian so that what has been learned may be put into practice. We as "believers are weak in ourselves, and insufficient to do or bear anything of ourselves, and we stand in need of strength from The God of "all might;" of all kind of spiritual might and strength, proportionate to the various kinds of services, temptations, and trials we are called unto. We have need of every kind, degree, and supply of strength, to enable us to resist the temptations of Satan, to stand against them, and bear up under them" [J. Gill]. We require strengthening of the inner man by the might of the Spirit of God (Eph. 3:16). Each Christian requires differing degrees of strength based on the challenges that each are permitted to experience. Such strength comes as one puts on the full armor of God, by increasing the knowledge of God, and by reasons of use for "strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil" (Heb. 5:14).

· according to his glorious power—From the "glorious power" of God, saints are assured that they will be supplied with strength sufficient to meet the challenges that they encounter. We shall have strength to "turn back the battle at the gate" (Isa. 28:6). It was because of the power from above that all great men of God were enabled to do the things they did.

· unto all patience and longsuffering—Strength manifests itself in patience. Such strength is seen in the saint as they patiently endure the challenges, afflictions and tribulations of a faithful and worthy walk. When patience has its perfect work, Christians can endure without anger, without revenge, and they shall find themselves complete and in the need of nothing (Jam. 1:4).

· with joyfulness—The Christian is to rejoice when confronted with suffering for the sake of Christ (as did Paul). "This requires strength above that of nature, and a renewed supply of that of grace" [J. Gill]. There is unrestrained joy in steadfast endurance and mature Christians joyously endure knowing that their pain is momentary for "They that sow in tears shall reap in joy" (Ps. 126:5).

Synthesis: A worthy walk will lead to a strengthened life; the believer will manifest their strength through their inherent ability which will be apparent through patience (perseverance regardless of the obstacles or steadfast determination), longsuffering (forbearance of others), and joy (not always present in Christians).

· Giving thanks unto the Father—Paul thanks God for all the promises, joys, privileges, strengths, afflictions, tribulations, endurance and patience that accompany being a Christian.

· which hath made us meet to be partakers of the inheritance of the saints in light—This statement is in allusion to the land of Canaan where the Jews were given a land flowing with milk and honey not because of their works but due solely to the grace of God. Such is our inheritance that has been bequeathed to us solely by the grace of God. Whereas the Jews inheritance was temporal the Christian inheritance is one of perfection, joy, and holiness. Such inheritance affords eternal fellowship with God who is light and the Father of lights.

[Palmer Hartsough]

Synthesis: As God has qualified believers to live the right life; they have been made fit for their inheritance due to the fact that they were removed from the realm of darkness and placed, by Christ’s sacrificial death, into eternal light.

· Who hath delivered us from the power of darkness—By regeneration and conversion the believer has been delivered out of darkness into the light. They have been delivered from the dominion and power of Satan and we no longer serve him.

· and hath translated [us] into the kingdom of his dear Son—Christians have been translated into the kingdom of grace out of the darkness and power of Satan. "He hath translated us into the kingdom of his dear Son, brought us into the gospel state, and made us members of the church of Christ, which is a state of light and purity" [M. Henry]. He delivered us from the authority of the darkness and transplanted us into the kingdom of the Son of his love. Note also should be given to the fact that the kingdom existed at this time or how could one be transplanted into it.

Synthesis: Prior to regeneration a person finds himself to be in total spiritual darkness which a characteristic of the lost condition. The change is facilitated as one is "snatch" out of one condition and placed in a new condition. This "translation" is accomplished solely by the "authority" or "power" of God!

· In whom we have redemption—Christians have been delivered from sin both original and actual. Also it consists of a deliverance from the law which includes the curse and bondage of it under which we are held on account. Also not all are so delivered but some among men in the sense that some are redeemed from every kindred of man or from among all the peoples of the earth.

· through his blood—Here again there is a distinction made between the law and grace. Paul here brings into view that fact that the Gnostic requirement of keeping the law were of no value. For it is not by the keeping of the blood law of the old economy that one is redeemed but it is the blood of Christ himself. There was sufficient efficacy in the blood of the Lamb of God.

· [even] the forgiveness of sins—As Christ’s blood is efficacious so all sins have been forgiven both original and actual. Christ’s propitiatory sacrifice has provided satisfaction unto God for the complete, once for all, washing away of sin. The required price has been paid, and is an act of justice as well as grace, and we are now without fault before the throne of grace. NOTHING else is required! We can now proclaim it. We are redeemed by the blood of the Lamb, his child and forever I am.

Synthesis: Paul here reminds the Colossians of the redemptive ("the redemption") work of Christ. As Paul closes his prayer for the Colossians (vv. 9-14) he reminds them that there must be a proper balance between knowledge and experience.

· Who is the image of the invisible God— Christ is the image of the invisible God in essence (essential quality) and substance. Again we must recall the purpose of this epistle. Paul was heading off Gnoticism. So he states here what he stated in Hebrews:

· the firstborn of every creature—Christ as the firstborn is in the highest of all positions in the kingdom of God. Christ was "begotten of the Father in a manner inconceivable and inexpressible by men, before any creatures were in being" [J. Gill]. This is not to imply that Christ was the firstborn in order of time nor that he was the first to be created, but rather that he is greater than all of creation "For in him all things were created."

Synthesis: This verse begins the main theme of the epistle: the preeminence or the supremacy of Christ. The main infection of the Gnostic heresy was the depreciation of the Person of Christ. Paul begins his defense or argument that Christ was the very image of the invisible God or the very essence and substance of God. "Express image" denotes both representative likeness and manifestation. Christ is also described as "firstborn" which indicates his priority and sovereignty over all creation; all things being made by him and for him.

· For by him were all things created—The creative will and the creative energy are in the person of Christ for all things were made through him and by him (John 1:3). Therefore, if Christ be the Creator of all things he preceded all things. The sense is that all things are created by Christ, not by him as an instrument, but as the efficient cause of their creation. The creation was a joint effort of the Father, Son, and Spirit of the triune Godhead. The point here is that Christ, being the Creator of all things, is not a creature for he would have had to create himself. "…consequently he must be God, for he that made and built all things is God" [J. Gill].

· that are in heaven, and that are in earth—Through Christ the entire universe has been created. Through him are all things.

· visible and invisible—"Through faith we understand that the worlds were framed by the word of God, so that what is seen was not made out of things which appear" (Heb. 11:3). Things visible include the tangible, perceptible creation. Things invisible include the atmosphere, cosmic rays, the ozone layer, energy, dominions, powers, our very spirits, the things in heaven, under the earth and angels.

· whether [they be] thrones, or dominions, or principalities, or powers—Some thought that Christ was a mere angel and probably not the highest in rank. "Now the apostle’s sense is, that the angels, the invisible inhabitants of the upper world, are all created by Christ, let them be called by what names they will, that the Jews, or the false teachers, or any sort of heretics of those times thought fit to give them, whether they called them thrones or dominions" [J. Gill], they were all part of that which Christ created.

· all things were created by him—The Gnostics taught that the creation was accomplished by a sub-ordinate deity called a "Demiurge."

· for him—All of creation has been created for the righteous purposes of Christ. The whole world was created and maintained until Christ has finished his good work for the salvation of the elect.

Synthesis: Christ is not part of creation but rather he is the cause of it, bringing all things into existence. There is a progression: Christ’s deity and then His relationship to creation. Christ is the agent of creation because it is "by him" and "of him."

· And he is before all things—Christ was before all things in existence. {Compare John 8:58 to what God said to Abraham: Christ as God is from everlasting to everlasting.

· and by him all things consist—Christ not only created everything but also maintains or sustains that which he created. …"every created being has its support from him, and its consistence in him; and all the affairs of Providence relating to all creatures are governed, directed, and managed by him, in conjunction with the Father and the blessed Spirit" [J. Gill].

Synthesis: Here Paul confirms the supremacy of Christ over all things. Thus Paul argues against the Gnostic assumption that all matter is evil by stating that Christ was the Creator of all matter. Therefore this teaching is wholly unscriptural.

· And he is the head of the body, the church—This verse makes it clear that the body of Christ is the church. The One who created all things is the head of the body. Christ is the head of all those that are the elect by grace that form the general assembly of the kingdom and the church. He is the head of all whose names have been written in the book of life for all eternity.

· who is the beginning—Christ is the beginning of all things; of all powers and principalities. He is the efficient cause of all created things and the beginning of the church.

· the firstborn from the dead—By his own power as the creator he is the first to be raised from among the dead to a state of immortality and as such designates Christ as the most important One to be raised from the dead. As the firstfruits his resurrection is a pledge to those that follow.

· that in all [things] he might have the preeminence—Due to Christ’s position as Creator and resurrection he has precedence and primacy over all things and all creatures {emphasis is on "all things"}. Therefore Christ, "ought to have the pre-eminence and first place in the affections of our hearts, in the contemplation of our minds, in the desires of our souls, and in the highest praises of our lips" [J. Gill].

Synthesis: As Christ is supreme over creation, He is also supreme over the new creation (He is supreme in the material and spiritual realm). Note should be directed toward the term "body." The use of this term denotes a living organism and all the members of a living organism are important for its survival. Therefore, it is through the living Body (the Church) that Christ accomplishes His objectives.

· For it pleased [the Father]—It is the Father that makes the saints suitable for the heavenly glories and delivers them from the powers of sin and translates them into the kingdom of Christ [J. Gill].

· that in him should all fullness dwell—The emphasis here is on the fact that all of the fullness of the Godhead resides in Christ. That Christ "naturally and necessarily enjoys by a participation of the same undivided nature and essence with the Father and Spirit" [J. Gill]. All of the fullness includes all that is necessary for the salvation of the elect which would include everything from regeneration through glorification and in the preservation of all that have been given unto him.

Synthesis: Here Paul argues against the Gnostic teaching that "fullness" resided only in their so-called divine emanations or intermediary beings (the communication device between God and man, and man and God). Paul says here, that all the fullness of the Godhead dwells in Christ Jesus. There was no apportion of deity when it came to the Person of Christ; He was very God. Christ is the ONLY Mediator between God and man!

· And by him to reconcile all things to himself—The sense is "that it was the good will and pleasure of God from all eternity, as to lay up all fullness in Christ for his chosen people, so to reconcile them to himself by him… that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections" [J. Gill].

· having made peace through the blood of his cross—This is something man thinks he can do but fools himself in attempting to reconcile himself to God through self-righteous acts. This was the appointed mission of Christ "as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them" [J. Gill]. Such "peace" has been made by the blood of the Lamb of God which shows the malignant nature of sin.

· by him, [I say], whether [they be] things in earth, or things in heaven—This is a reconciliation of things to God or all the elect of God (not including unfallen angels). "All the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ" [J. Gill].

Synthesis: Reconcile means to bring back to a proper relation and Christ is the instrument, provided by God, that we as believers have been brought back to God. Through the cross of Christ, the believer has been made right with God.

· And you that were sometime alienated—Those things the were spoken of in the preceding verse is here applied to the Colossians. "…the apostle takes notice of what they were before the coming of Christ in the flesh, before the Gospel came among them, and while in a state of unregeneracy, as that they were ‘alienated’:" [J. Gill]. So is the case of all the elect of god. Prior to the act of regeneration we are alienated from God due to our Adamic nature. At the time of regeneration there is an ontological change brought about by the power of God. The source of this alienation is sin!

· and enemies in [your] mind by wicked works—At one time we were all enemies of God, but now we are reconciled to God by the death of his Son, and being so reconciled, we shall be saved by his life (Rom. 5:10). Thus the Colossians were lovers of idols and lovers of self by denying the rights of God and fancying themselves gods. They also denied the person of Christ and his offices as Prophet, Priest and King. Yes, rejecting the sacrifice of the cross and the salvation offered through his atoning blood.

· yet now hath he reconciled—All of this may be seen in the "NOW" for what Christ accomplished on the cross in time comes applicable in the "NOW" for his elect. There is an efficacy of it in the application of Christ’s sacrifice in that reconciliation is consummated.

Synthesis: Paul reminds the Colossians of their pre-Christ condition and the evil that existed in them prior to the reconciliation.

· In the body of his flesh through death— As the Gnostics taught that Christ was some kind of "angelic emanation, who withdrew from Christ before he suffered on the cross" and had not come in the flesh, here Paul refutes this heresy stating that it was Christ that had sacrificed his body for their sins reconciling them to the Father. "These words express the means by which that reconciliation was made, which in the virtue and efficacy of it was applied…" [J. Gill].

· to present you holy and unblamable, and unreproveable in his sight—God considered the Colossians, due to their new position in Christ, to be both sanctified and justified. They were now without spot due to their perfect righteousness in Christ. We have been confirmed unto the end, that we may be blameless in the day of our Lord Jesus Christ (1 Cor. 1:8). Made perfect in the sight of God through the unselfish acts and the efficacious blood of Christ.

Synthesis: Notice the use of the words "body" and "flesh" to picture the actual humanity of Christ. Gnosticism emphasized that reconciliation could only be accomplished by spiritual beings but Paul’s emphasis was that through the sacrificial death of Christ’s physical body on the cross, reconciliation was made. Such reconciliation justifies and sanctifies and makes one perfect in Him.

· If ye continue in the faith—Faith and continuance in it are necessary means of presentation in unblemished holiness and righteousness. To continue in faith and the truths of the Gospel were necessary to dispel the onslaught of Gnostic teachings. There is a necessity for the saints to preserve unto the end in faith.

· grounded and settled—The prudent believer will follow the teachings of Matthew 7:24-27. We should build our foundation upon the Rock of Christ of which the gates of hell shall not prevail.

· and [be] not moved away from the hope of the Gospel—The Christians hope is set before them in the truths of the Gospel and to move away from those truths (Gnosticism) is to lose hope. To move back to the law brings fear; the fear that is attached by breaking the law; "but the Gospel encourages to hope in the Lord, from the consideration of rich mercy and plenteous redemption in him; and this hope of the Gospel is an anchor of the soul, sure and steadfast, and not to be let go" [J. Gill]. The warning here be not moved away from what has been revealed in the sacred pages of the word of God.

· which ye have heard—That is what they had heard by word of mouth from Epaphras concerning the truths of the gospel and that they should earnestly contend for the faith which was once delivered unto them (Jude 3). The emphasis here is on holding on to the truth or the gospel of salvation and that they should not be troubled by false teachings. Knowing the truth enables one to distinguish erroneous doctrines and be steadfast and continue in the faith.

· [and] which was preached to every creature which is under heaven—The truth that Epaphras had delivered unto them concerning salvation was the same truths being delivered to every creature. Yes, their sound went into all the earth, and their words unto the ends of the world. (Rom. 10:18). Nothing was expected of them that was not expected of all to whom the message had been delivered. The gospel being universally proclaimed by called and commissioned men of God was the same gospel Epaphras had preached to the Colossians.

· whereof I Paul am made a minister—Paul was made a minister of this same gospel by Jesus Christ and commissioned by Him unto the preaching of it. Therefore, that which Epaphras had delivered unto the Colossians was the same said gospel the Paul as a minister delivered unto the Gentiles. Paul would write to Timothy, "Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity" (1 Tim. 2:7).

Synthesis: Paul, after stating the biblical facts concerning reconciliation, warns the Colossians not to return to that which is unsatisfactory. There is a necessary "continuance" in the faith. Christ is not satisfied just to bring us to the initial point of reconciliation. We are expected to continue and grow in the faith.

· Who now rejoice in my sufferings for you—Paul, as a minister of the gospel, suffered due to his preaching of it. Notice "for you;" as a result of the preaching of the gospel to the Colossians Paul was suffering on their behalf.

· and fill up that which is behind of the afflictions of Christ in my flesh—Christ’s sufferings in the flesh were sufficient for salvation. There need not be anything added to Christ’s suffering to facilitate salvation. Christ now resided in glory at the right hand of the Father and is testimony that his suffering and sacrifice was sufficient and efficacious for the redemption of the elect. John 1:29—"The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world."

· for his body's sake, which is the church—Paul was allocated a certain amount of suffering for the furtherance of the gospel and additions to the Church. Paul’s sufferings confirmed the gospel truths and "they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man" [J. Gill].

Synthesis: Christ knows of the sufferings of His sheep and suffers when they suffer. However, all suffering falls out for the furtherance of the Gospel.

· Whereof I am made a minister—Paul endured afflictions for the sake of the church. Before his conversion Paul persecuted the church; after his conversion he served Christ and His church and here states that he is a minister of the same church Christ established.

· according to the dispensation of God—This is the stewardship, commission or administration established by God of his church (the Gospel). Paul’s commission to preach the gospel of grace and peace to the Gentiles was God’s dispensation, stewardship or economy but it was committed to Paul.

· which is given to me for you—Paul was commissioned by the pure grace of God as a minister of which the benefactors were the Gentiles as well as the Colossians.

· to fulfil the word of God—Paul fulfilled his commission by carrying out the will of God for he preached the whole counsel of God. His preaching resulted in the salvation of sinners, the planting of churches, and faithfully carrying forth the Gospel.

Synthesis: "Dispensation" may be translated as economy. Paul’s task as a minister of the Gospel was not only to extend the truths thereof, but also to ensure that those that had received the message were implementing it into their lives. The main issue for Paul was the supremacy of Christ in his ministry.

· [Even] the mystery which hath been hid from ages and from generations—The word mystery refers to the Gospel. The Gospel is a mystery because it is hidden from the natural man and can not be revealed unless it be revealed from above. Such truths were hidden in the heart of God and in the ceremonies and shadows of the law of which was wholly hidden to the Gentiles and somewhat darkly revealed to the Jews.

· but now is made manifest to his saints—Notice that the "mystery" is still referred to as a "mystery" even after it is revealed. However there is now an external manifestation of the "mystery" through Christ "and an internal revelation of it by his Spirit" [J. Gill] This "mystery" has been revealed to "his Saints," for "these have only a spiritual discerning of the Gospel, for the natural man neither knows nor receives it" [J. Gill].

Synthesis: Paul was faithful unto his calling and we are also responsible to be faithful unto our calling and the proclamation of the Gospel.

· To whom God would make known—God calls them of His choosing (Grace) and by His pure sovereign good will and pleasure.

· what [is] the riches of the glory of this mystery among the Gentiles—It is a glorious Gospel that the Gentiles have been called unto. It is the Gospel of salvation first to the Jew and then to the Gentile. It was God’s good pleasure to make it known unto the Gentiles. Now through the Gospel, the Gentiles have become rich and glorious, wise, knowing, and happy [J. Gill].

· which is Christ in you, the hope of glory—Both the works of creation and salvation reside in Christ which now resides in the hearts of the Gentiles. Keeping the O.T. Law did not provide hope because man could not keep it. In spite of that, Gnostic Judaizers urged literal circumcision and keeping portions of the law. This is not the hope that the Christian is called unto. All the secrets of divine glory, the hope of redemption and salvation that are hidden in Christ now reside in the believer and this is the hope of our glory not in the application of the law. The glory that now resides in the saint makes the things of the world faint by comparison; Christ being the very foundation of the believer’s hope there is need of nothing else!

Synthesis: That Christ actually indwells the believer is one of the great mysteries known to mankind.

· Whom we preach—"Whom" is Christ preached. He is the light of the world (John 8:12), the way, the truth and the life (John 14:6). He is the only hope for the glorious future. Christ is the ONLY hope for redemption and salvation for the lost sinner and this is the message that the apostles preached. False teachers presented esteemed traditions and interesting ideologies but when Christ is preached the attractiveness of human philosophies, Jewish traditions and pagan ritual are as appealing as death without Christ.

· warning every man—Paul’s warning came by his faithful preaching and teaching of the Gospel to all. Warning them of their danger regarding their position in the Lord. Their lack of salvation and their ultimate condemnation.

· and teaching every man in all wisdom—In contradistinction to the Gnostic philosophy, no special wisdom was reserved for the "inner circle" or "the initiated." All the insight required for salvation was revealed in Christ Jesus and taught in the Gospel. Paul was "teaching them to believe in Christ for salvation, to lay hold on his righteousness for justification, to deal with his blood for pardon, and with his sacrifice for the atonement of their sins" [J. Gill].

· that we may present every man perfect in Christ Jesus—Paul’s goal as a perfectionist was perfection, completeness and maturity. It was his aim or wish that all Christians be complete and mature in the perfection of knowledge in the grace, holiness, and righteousness of Christ and be thus presentable at the coming of the Lord.

Synthesis: Paul’s wanted others to know of the joy and fellowship that he had in the Lord. This was one of the reasons that he proclaimed Christ. Also, Paul proclaimed Christ and the truths of the Gospel so that the process of growth would continue in the believer so that they would be presentable unto the Lord at His coming and that such proclamation would lead others to the Light.

· Whereunto I also labour—Paul’s life work was for the saints of Christ and His church. Paul taught and preached the doctrines of the Gospel and the duties of those saved by the grace of God.

· striving according to his working, which worketh in me mightily—Paul continually fought the good fight through a fervent prayer life and in speaking out against the enemies of the faith. Paul did not do this in his own power but through the power of Christ and the enabling power of the Spirit performing the miracles of tongues (foreign languages), healing, inspiration, and raising of the dead. This was all done for the furtherance and confirmation of the Gospel.

Synthesis: Paul’s ministry did not cease due to his agonizing imprisonment, but he continue to labor and struggle for the Gospel. He was able to carry on his work due to the mighty power inherent in him.