Colossians
ANNOTATIONS ON THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS.
THE ARGUMENT AND ANALYSIS.
Saint Paul according to his apostolical function, taking care of all Churches, and hearing that at Colosse divers weeds sprang up, which hindered the growth of the Gospel; namely, heathenish opinions, concerning the mediation of angels, and Jewish superstitions in the observation of legal rites, writes this Epistle to them, wherein he roots up these weeds, proving to them, that Christ is our only Mediator, by whom we have access to God; and that the body being come, the legal shadows are to vanish away.
The godly instructions treasured up in this Epistle, partly tend to,
The confirmation of the Christian faith in the Deity and kingdom of Christ, and his triumph over principalities and powers, and our redemption, regeneration, and justification by him, Chap. 1.2.
The regulating a godly life and conversation, by performing all such duties as are required of all that embrace the Gospel.
Absolutely, and in general, as to mortify the lusts of the flesh, to speak the truth, to avoid scandal, and to do works of mercy and charity.
Relatively, and in particular, as namely, such as are required from;
Fathers to children.
Children to fathers.
Husbands to wives.
Wives to husbands.
Masters to servants.
Servants to masters.
CHAPTER 1
Vers. 2. {Which are at Colosse} Colosse is a city situated in Phrygia, not far from Hieropolis and Laodicea, on the side they bend towards Lycia and Pamphilia.
{and peace from God} See Rom. 1.7.
V. 4. {to all the Saints} See 2 Cor. 1.1.
V. 5. {For the hope} Hope is here taken by a metonymy, for the thing hoped for; to wit, those glorious things which our hope assures us are laid up for us in heaven, Rom. 8.24.
V. 8. {your love in the Spirit} Your spiritual love, or your love which comes from the Spirit.
V. 9. {in all wisdom} See Ephes. 1.8.
V. 10. {walk worthy of the Lord} See Ephes. 4.1.
{unto all pleasing} Or, to please him in all things.
V. 11. {his glorious power} Gr. the power of his glory.
{with joyfulness} Our patience must not be unwilling, and as it were, drawn from us by force, but proceed from a joyful mind, Act. 5.41. Rom. 5.3. Jam. 1.2.
V. 12. {unto the Father} We cannot otherwise consider of God to our salvation, but as he is Christ's Father in whom we are adopted: beside, the efficient cause of our salvation is the only mercy of God the Father, who makes us meet to be partakers of eternal life by the word and Spirit.
{to be partakers of the inheritance of the saints in light} Gr. for, or, to a part of the lot of saints in light.
{in light} In the kingdom of his grace and glory, which is called light, in regard of the true knowledge of God that shines therein; and because of the eternal glory and brightness in heaven which follows upon the same, Jam. 1.17.
V. 13. {his dear Son} Gr. the Son of his love.
V. 14. {we have redemption} See Rom. 3.24.
V. 15. {who is the image} See Heb. 1.3. Christ is here said to be the image of God, as well in respect of his eternal birth from the Father, being the express and eternal image of his person, Heb. 1.3. as also in respect that being made man, God the Father did in him, and by him, as a lively image set forth before our eyes his glorious attributes of wisdom, goodness, righteousness, and almightiness, &c. John 14.1. & 14.9. 1 Tim. 3.16.
{of the invisible God} The Father is called the invisible God, not only because his essence or being is invisible, 1 Tim. 6.16. but for that he has never revealed himself before the eyes of men, as the Son has done in his human nature, 1 John 18.
{the firstborn of every creature} Or, of all the creation. Some, as Isidorus Pelusiota, read not, πρωτότοκον, but πρωτοτόκον, with the accent in penultima, and accordingly render the word, not the firstborn, but the first bringer forth of all creatures. Others conceive that Christ is called the firstborn, in respect of his eternal birth from the Father before all creatures, John 1.2, 3. A third sort interpret the word, firstborn of every creature, the heir of all, and make this text parallel to the first of Hebrews the second.
V. 16. {For by him were all things created that are in heaven} See John 1.3.
{thrones, or dominions, &c.} This name together with those that follow, signify the angelical creatures with their several degrees and dignities as well among themselves, as in regard of the inferior world, and the government thereof. See Rom. 8.38. Ephes. 6.12. In particular, by thrones, many probably conceive the Cherubins to be meant, over whom it is said, that God is sitting as upon a throne, by a figure taken from the Cherubins that were over the Ark, whereupon appeared the glory of God, 1 Sam. 4.4. 1 Chron. 28.18. Psal. 68.1. Ezek. 10.1.
V. 17. {And he is before all things, &c.} See 1 Cor. 8.6. John 1.3.
V. 18. {head of the body} That is, of the Church, his spiritual body, receiving from him spiritual life, and being governed by him as the head, Ephes. 1.22. & 4.15, 16.
{the firstborn from the dead} See 1 Cor. 15.20. Revel. 1.6. The firstborn among those that are to rise from the dead to eternal glory, whereby, as by the word beginning is intimated, not only that he is the first in order, and the cause of the resurrection of the rest; but besides this also, that he shall himself according to his human nature in glory far surpass them all, as the firstborn in the Old Testament had a preeminency above the rest, 1 Cor. 15.20.
{in all things} Or, among all. As in the creation and natural estate of the world; so also in the redemption and spiritual estate of the Church. Or, among all, viz. the children of God, Rom. 8.29.
V. 19. {all fulness dwell} All perfection of grace, wisdom, power, goodness, and mercy: see Ephes. 4.10.
V. 20. {having made peace} Or, making peace.
{blood of his cross} By his bloody oblation made upon the cross, Heb. 10.10.
{reconcile all things} By sin heaven and earth were set at variance, and the creatures in them: but by Christ there is unity set not only betwixt God and man, but also betwixt men and the angels that are in heaven, as also the creatures that are upon the earth.
V. 21. {in your mind by wicked works} Or, by your mind in wicked works.
{now hath he reconciled} See 2 Cor. 5.18.
V. 22. {the body of his flesh} The flesh is added either to distinguish his natural body from his mystical body, of which he spoke, verse 18. or, to teach us, that his human body was not a fantastical, but a true substantial body.
V. 23. {grounded} Gr. founded.
{settled} Or, stable.
{every creature which is under heaven} Mark 16.15.
V. 24. {rejoice in my sufferings} See vers. 11.
{for you} For your profit and good, to strengthen and confirm you by my example.
{behind of the afflictions} This is not to be understood of Christ's sufferings for our sins, as if there should be something wanting for our redemption, for that is perfect and complete in all parts thereof, and nothing wanting. Vers. 20. Heb. 10.14. 1 John 1.7. & 2.2.2. But of the sufferings of Christ's members for his sake, 2 Cor. 1.5. Heb. 11.26. For we must conceive of Christ and his Church, as of one body and person, whose afflictions are limited by the providence of God. Now, Christ the head having suffered already, it remains now that the Church and every member thereof do suffer their share likewise in their turn, according to his example; albeit to different ends; inasmuch as the sufferings of Christ are the price of our redemption, whereas those of the faithful are nothing else but exercises and trials of their faith and patience.
{of Christ} The afflictions of the Church are said to be Christ's afflictions by reason of the sympathy between the Head and the members, Acts 9.4. 2 Cor. 1.5. & 4.10. Heb. 11.26.
V. 25. {to fulfil the word of God} Or, fully to preach the word of God, Rom. 15.19.
V. 26. {the mystery, &c.} See Rom. 16.25. 1 Cor. 2.7. Ephes. 3.9.
V. 27. {In you} Or, amongst you.
V. 28. {in all wisdom} Or, with. Perfect and sound wisdom, which is perfection itself, and shall in the end make them perfect, that follow it. See vers. 9.
V. 29. {mightily} Gr. in power.
CHAPTER 2
Vers. 1. {Conflict} Or, fear, or, care.
{for you} Gr. concerning you.
{face in the flesh} Or, person.
V. 3. {In whom} Or, wherein.
{hid all the treasures of wisdom} Either the meaning is, that Christ has in him the perfection of all wisdom and knowledge; or that all saving knowledge and true wisdom consists in this, that we rightly know Christ, out of whom there is no precious knowledge.
V. 6. {received Christ} As you have received the doctrine of Christ, so persevere you in it, and live according to it: or, as you have received Christ by faith, so walk you in him, who is the Way to eternal life.
V. 7. {with} Gr. in.
V. 8. {spoil you} Carry you away for a spoil, or a prey, namely, from Christ and his truth, to other doctrines or means of salvation without Christ: a comparison taken from such thieves, or pirates, as do not only take and carry away the goods of those they rob, but their persons also, to make them their own, or other men's slaves.
{through Philosophy} Or, by. Hereby is not meant true philosophy, which is a gift of God, and a great help to the knowledge of divinity: but he means sophistry, and captious subtleties of some heathen philosophers, as the following words, vain deceits, do explain it, and as Paul speaks thereof, Rom. 1.21, 22. Which philosophers had propounded divers matters in their vain speculations, measuring heavenly mysteries by their natural reason.
{rudiments of the world} Or, elements. Ceremonies of the Law, forasmuch as it pleased God in the infancy of the Church to lead the Israelites, and consequently in them the rest of the world that were saved unto Christ by this means, even as a child is led to read by learning the A.B.C. or a scholar by his Accidence to his Grammar. See Gal. 4.9.
{not after Christ} Not according to the doctrine and institution of Christ, which only ought to take place in the Church, Gal. 1.6, 8, 9. & 2.21. & 5.2.4.
V. 9. {in him dwelleth} By the union of the divine nature with the human in the unity of his person; the Godhead dwells in Christ as the soul in the body.
{all the fulness of the Godhead} Or, the whole fulness. The perfect Deity of the Son with all his attributes, and not only in regard of some particular gifts and graces, as he dwells in the Prophets, Apostles, and other saints.
{bodily} That is, personally, as the Greek word σῶμα, sometimes signifies; or substantially, in opposition to the shadows and figures of the Old Testament, as the word is taken in this very chapter, verse 17. yet the meaning is much at one, in whether of the two senses we take the word. For God is said in the Old Testament, to dwell in the Tabernacle, Ark of the Covenant, and Temple, but only as in the shadows and figures of Christ's human nature, which he should take on him in the fullness of time, to dwell in the same personally, or really and substantially with all his fullness: from whence the Apostle infers, that we must not look for any salvation without him; neither in the ceremonies of the Law, nor in any human institution, but only in him and his word.
V. 10. {Principality and power} See Col. 1.16.
V. 11. {Circumcision made without hands} Not a carnal and outward circumcision, but an inward; not whereby a small part of the flesh or skin, but the whole body of sin is taken away. Rom. 6.6.
{the body of the sins of the flesh} Gr. Tec. the body of the flesh.
V. 12. {Buried with him in baptism} See Rom. 6.4.
V. 13. {dead in your sins} See Ephes. 2.1.
V. 14. {Blotting out} The Law was as the writ or the obligation, the use of the ceremonies the ratification and acknowledgment of the debt, the blood of Christ the payment thereof, whereupon the obligation was cancelled.
{handwriting} The Greek word χειρόγραφον, some take for a writing by God's own hand in tables of stone, Exod. 34.1. and thereby understand the Moral Law, or Ten Commandments, said here to be against us, in regard of that severe requiring of perfect obedience, which we were not able to perform; and thereby became subject to the curse thereof, which Christ did bear on the cross on our behalf, and thereby redeemed us from it; Gal. 3.13. Yet forasmuch as the Apostle here purposely disputes against circumcision and other ceremonies of the Law, it seems most probable, that by the handwriting we are to understand the ceremonies of the Law, which are called a handwriting against us, because they were as an obligation or bond whereby men did daily acknowledge their trespasses and debts unto God, and that they deserved the same death which the beast did endure; and could not by the outward use thereof be acquitted of the debt, as the Apostle declares to the Hebrews, c. 10. v. 1, 2.
V. 15. {spoiled} Taken from the devil the unrighteous prey of so many souls, or stripped and unfurnished them of their power and armor, which were sin and death, whose strength was the Law, 1 Cor. 15.55, 56. Luke 11.22. A metaphor taken from conquered and subduced soldiers and commanders, who were wont to be stripped bare of their arms, and to be publicly led in triumph, to be a spectacle to all men, until they were brought to prison, and either there kept in bonds, or put to death.
{a shew of them} Bringing them to open shame.
{in it} Or, in himself. The cross was a chariot of triumph, no conqueror could have triumphed so gloriously in his chariot, as Christ did on his cross; there he took away from Satan, that had the power of death, all ability to hurt us: for although he does assault us still, yet we are assured of an absolute victory. Luke 10.17. Rom. 8.37. & 16.20. Rev. 22.10.
V. 16. {in meat} Or, for eating and drinking.
{in respect} Gr. in part.
V. 18. {beguile you of your reward} Or, judge against you. Permit no man to usurp a power of domineering over your consciences, and to judge them guilty in these things; or, let no man take the prize which is laid ready at the goal for you, by drawing you aside, under pretense of voluntary humility to those opinions and observances, which are not warrantable, as to use the angels for your mediators, under a color of awful modesty, in not making your immediate address to God.
{in a voluntary humility} Gr. being a voluntary humility.
{intruding into those things} Usurping upon Christ's office, and speaking as confidently of those his doctrines and laws, concerning God's worship, as if they had come down from heaven, whereas they were nothing else but human devices and speculations, without any solid ground at all.
V. 19. {not holding the head} Not holding himself to the true knowledge of Christ, who is the only head of the Church, from whom all the body of the universal Church, being knit together by the joints and hands of one common spirit, receives spiritual nourishment and augmentation, with the increasing of God, that is, which comes of God.
V. 20. {from the rudiments of the world} Or, from the elements of the world.
{subject to Ordinances} Or, burdened with opinions, or, traditions. The word δογματίζεσθαι, signifies as well an enthralling ourselves to doctrinal errors, as superstitious rites and ordinances.
V. 21. {Touch not, taste not} These are the speeches of superstitious men, which Paul here inserts, showing thereby, that superstition does grow from one degree to another. For first, they forbid to touch, that is, to eat or to drink; then, to taste; and lastly, to handle at all; for that the speech is here only of such things wherewith the body is fed, appears by the two next following verses. Or, because touch not, and handle not, seem little to differ, or not at all; it may be here said to one, touch not; to another, taste not; to a third, handle not, such or such meats.
V. 22. {to perish} Gr. to corruption.
{with the using} Gr. in the consumption of them.
V. 23. {neglecting of the body} Or, punishing, or, not sparing of the body.
CHAPTER 3
Vers. 1. {Seek those things that are above} Give yourselves to the study and practice of a spiritual and angelical life, elevating your hearts and thoughts into heaven, without setting any more your affections upon the things on the earth, or putting any opinion of holiness in any outward earthly thing whatsoever. By the things that are above, he means everlasting happiness and glory, whereof Christ has taken possession for us in heaven, together with all spiritual gifts, requisite for salvation, which Christ at the right hand of his Father does impart and distribute to his Church, Acts 2.11. Eph. 4.8.
{sitteth on the right hand of God} Or, at. See Mark 15.19. Luk. 24.51. Acts 7.55. Rom. 8.34.
V. 2. {affection} Or, mind.
V. 3. {ye are dead} Dead to the world, dead to the flesh, dead to all the vain and sinful motions and desires thereof.
{your life is hid} Your life of grace and of glory is hid and laid up in Christ with God, as out of the knowledge, so out of the danger of the world. Or, it is hid with Christ, that is, as Christ's life and glorious reign in heaven, so your spiritual life is concealed from the eyes of worldly men.
V. 4. {When Christ who is our life} That is, in whom, and by whom we live, who is not only the efficient and meritorious cause, but the pattern also of our spiritual life.
V. 5. {your members} Those members which we made weapons of unrighteousness, or the evil affections and motions of corrupt nature, which is as it were a mass of sin, called expressly the body of sin, Rom. 6.6. Col. 2.11. These motions may be called members, because the reason and will of corrupt man does use them, and produce operations by them, as the body does use the members.
{upon the earth} Thus the Apostle calls these vicious desires, in regard they do ever move men to earthly things; viz. to the lusts of the flesh, the lusts of the eye, and the pride of life, 1 John 2.16. whereof we shall be altogether freed in heaven. Rev. 21.27.
{fornication} See Ephes. 5.3.
{inordinate affection} Gr. passion. The word πάθος, in the original signifies some kind of uncleanness, in which men are rather passive than active; such as the Apostle intimates, Rom. 1.26. παρέδωκεν αὐτοὺς εἰς πάθη ἀτιμίας.
{covetousness, which is idolatry} Some conceive the Apostle here to speak by way of aggravation; as when in 1 Sam. 15.23. rebellion is said to be the sin of witchcraft, and stubbornness to be idolatry; not that they are so properly, but that they are most heinous and execrable sins, as witchcraft and idolatry were deservedly esteemed. Yet farther, how covetousness may be termed idolatry, see the note upon Ephes. 5.5.
V. 6. {children of disobedience} An Hebraism, unbelieving or disobedient children, properly such as no good persuasion can work upon. Ephes. 5.6.
V. 7. {the which ye also} Gr. Tec. these ye also.
{in them} Or, among them.
V. 8. {you also put off all these} Or, put you also from you all these.
V. 9. {old man with his deeds} Our unregenerate condition, or our old depraved nature, with the sinful works thereof. See Rom. 6.6. & Augustinum de vera relig. c. 26. Vetus homo exuitur primum in Baptismo, deinde quotidiano profectu novitatis.
V. 10. {put on} He uses the metaphor of putting on, to show that these graces are an addition to our nature, and that we are naked without them, and that they are as a beautiful ornament to our soul. Ephes. 4.24.
{new man} See Ephes. 4.24.
{in knowledge} Gr. to knowledge.
V. 11. {Greek nor Jew} From these words Epiphanius notes four sects or sorts of religion which one after another bore sway in the world; from Adam to the Flood, Barbarism; from the Flood to Abraham, Scythism; and after that, Hellenism, and Judaism: but whether S. Paul had reference unto these, it is uncertain. His plain meaning is this, that if we speak of renovation and salvation in Christ, there is no respect of persons at all; (Act. 10.34.) for every man is accepted according to that measure of grace, by which Christ dwells and works in him. Gal. 3.28.
{Christ is all, and in all} See Gal. 3.28.
V. 12. {Put on} See V. 10.
V. 13. {quarrel} Or, complaint.
V. 14. {which is the bond of perfectness} Whereby all the members of the Church are perfectly united together, and do show one another all due and brotherly affection. Or, the bond of perfection, that is, the bond which ties all Christian virtues together, and perfects them. Rom. 13.8.
V. 15. {peace of God} See Phil. 4.7.
V. 16. {dwell in you richly} Be familiarly acquainted with the word, let it not pass by you as a stranger, or lodge and sojourn with you for a short space; but let it continually abide with you, and give it rich, that is, liberal entertainment, by frequent reading, hearing, meditating upon, and conferring about the Scriptures.
{teaching and admonishing} Teaching the ignorant, admonishing and warning the careless. He seems not here to speak of public teaching and admonition, by the explication and application of the Scriptures, in sermons, homilies, and other exhortations, which particularly appertain to the pastoral function; but a private instruction, advice, direction, or admonition out of Holy Scriptures, whereby all the faithful are to impart their knowledge to others, and edify and comfort one another.
{in Psalms and Hymns} See Ephes. 5.19.
{with grace} Gr. in grace; or, gracefully.
V. 17. {And whatsoever ye do} See 1 Cor. 10.31.
{in the name of the Lord} Call upon the name of Christ when you do it; or do it to Christ's praise and glory. 1 Cor. 10.31.
V. 18. {Wives submit yourselves} See Ephes. 5.22. Tit. 2.5. 1 Pet. 3.1. Either the meaning is, that it is fit and agreeable to God's word, that they should submit; or submit in such sort, and with such a kind of submission, as is fit for wives, not with a servile, but with a conjugal submission.
V. 19. {Husbands love your wives} See Ephes. 5.25.
V. 20. {Children, obey your parents in all things} See Ephes. 6.1.
V. 21. {Fathers provoke not your children, &c.} See Ephes. 6.4.
{to anger} Gr. Tec. above that is fitting.
V. 22. {Servants, obey in all things} See Ephes. 6.5. Tit. 2.9. As the Apostle exhorts the children before, so here he will have servants obey their masters in all things; but with a limitation expressed, Ephe. 6.1. viz. in the Lord; in all things warrantable for the masters to command, and the servants to perform.
{with eyeservice} Gr. in eye-services. See Ephes. 6.6.
V. 23. {it heartily} Gr. from the soul.
V. 24. {the reward of the inheritance} He calls it a reward, because he speaks of servants; but adds, of an inheritance, because that if they faithfully serve their masters, or rather the Lord Christ in them, the time shall come, when they shall be made sons of servants, and partakers of the heavenly inheritance.
V. 25. {the wrong which he hath done} Gr. what he hath wronged.
{there is no respect of persons} See Rom. 2.11. Eph. 6.9.
CHAPTER 4
Vers. 1. {Just and equal} Gr. equity. Though there be a great inequality between masters and servants, in respect of their outward and civil condition; yet there is an equality in respect of their spiritual, having both one master. And thus much the heathen saw by the light of nature; Servi sunt? imò contubernales: servi sunt? imò humiles amici: servi sunt? imò conservi. Or it is equal for masters to do their office to servants, as well as for servants to do their duty to them.
V. 2. {Continue in prayer} See Luk. 18.1. 1 Thes. 5.17.
V. 3. {withal, praying for us, &c.} See Ephes. 6.19. 2 Thes. 3.1.
{door of utterance} He prays, not that God would open for him the gate of the prison, but a door of utterance; for he more desired the free passage of the Gospel, than his own enlargement. By the door of utterance is here meant a fair and happy opportunity of preaching the Gospel, or powerful assistance, or ability of speech, for which David prays, Psal. 51.15.
V. 5. {Walk in wisdom} See Ephes. 5.15. That is, advisedly and circumspectly, that you neither learn any evil by conversing with them that are without, nor give them any offense at all by your carriage. 1 Cor. 10.32.
{redeeming the time} See Ephes. 5.16.
V. 6. {with grace} Or, gracious.
{seasoned with salt} With discretion and prudence, that it may well relish in the palate of them that hear you; Mark 9.51. Or, let your discourse be savory, avoiding all corrupt communication; for by salt the meat is made savory, and preserved from corruption. 1 Cor. 15.33. Ephes. 4.29.
{answer every man} Whether he be within or without the Church, whether it be to give an account of your faith, 1 Pet. 3.15. or to comfort and exhort one another. 1 Thes. 5.11.
V. 7. {my state shall} Gr. things concerning me shall.
{Minister} Or, Deacon.
V. 8. {your estate} Gr. the things that concern you.
V. 12. {labouring} Or, striving.
{complete} Or, filled.
V. 13. {a great zeal for you} Gr. Tec. much labor for you.
V. 16. {cause that it be read, &c.} Laodicea was a neighbor Church to Colosse, and the same false Apostles, who introduced errors among the Colossians (it is very like) set them abroach also at Laodicea, against which the reading of this Epistle in their Church, might serve them as a sovereign antidote.
{from Laodicea} The Apostle does not here speak of any Epistle which himself had written to those of Laodicea, as some conceive; exhibiting also a certain Epistle which is yet to be found in divers Latin and Dutch Testaments, entitled, The Epistle of S. Paul to the Laodiceans; (which Epistle is spurious and apocryphal) but of an Epistle sent to him from Laodicea, either by the Church, or some apostolical men there; in which letter there was a further declaration of the aforesaid errors, or the authors of them, which might also serve the Colossians for further warning and instruction, being compared by them with this present Epistle.
V. 17. {say to Archippus} This Archippus seems to be the fellow minister of Epaphras in this Church, whom the Apostle would have admonished and quickened, because Epaphras being absent, the whole burden lay upon him.