Colossians 1

PAUL He who of a Persecutour was become a Preacher, and that amongst the Gentiles laid aside his Hebrew Name Saul, and made use of this, which was more familiar amongst the Gentiles, viz. Paul, Act. 13.2, 3, 9. an apostle of Jesus Christ, by the will of God One of those extraordinary Persons immediately deputed by the special command of our Lord himself, with Sovereign authority to Preach the Gospel, and establish his Church, which is the highest charge ever God gave to men, Mat. 10.2. Luk. 6.13. 1 Cor. 12.28. Gal. 1.12. see on, Eph. 1.1. & 4.11., and Timotheus our brother He joins Timothy as elsewhere Sosthenes, 1 Cor. 1.1. by the Title of Brother, as being of the same Faith, labouring in one and the same work which might be more for their satisfaction..

To the saints See on Phil. 1.1. and faithfull brethren in Christ See on Phil. 4.21., which are at Coloss See the Argument., Grace be unto you, and peace from God our Father, and the Lord Jesus Christ See on Eph. 1.2. and Phil. 1.2..

We give thanks to God See on Phil. 1.3. He does here take in Timothy, and others, in acknowledging of God's Grace to them which might express his great good will to them., and the Father of our Lord Jesus Christ Describing God to whom they render thanks both absolutely and relatively as the Father of Jesus Christ according to both natures, see on 2 Cor. 1.3. with Eph. 1.3., praying always for you Always when they did address themselves to God by Prayer making mention of them, as he also wrote to the Philippians, see on ch. 1.3, 4..

Since we heard of your faith in Christ Jesus He instanceth in principal graces, as the matter of his thanksgiving, beginning with Faith described and differenced from the special object of it, Christ Jesus implying not a bare knowledge or assent, but a trust in him alone for Salvation, so Rom. 1.8. understanding this Saving grace with the consequent was wrought in them as he heard it was in the Ephesians, and Philemon, 'twas a cogent motive to engage them in solemn thankfulness to God, see on Eph. 1.15. compared with Philem. v. 5., and of the love which ye have to all the saints He joins love or charity to all the Saints, with Faith to our Saviour, because they are in effect inseparable, there being no real embracing of Christ without loving of him and all his Members for his sake, Gal. 5.6. 2 Tim. 1.13. not as if Believers were not to show love or charity to others who are of the same nature and so bear the Image of God, for this Christ requires of them, Mat. 5.44, 45. but by how much the nearer any are brought to God by Sanctification, by so much the more a special love is to be showed to them, as Fellow-citizens of the houshold of God, and the houshold of Faith, Rom. 15.26. with Gal. 6.10. Eph. 2.19..

For the hope which is laid up for you in heaven Hope here in this description of it seems chiefly by a Metonymie to be put for the glorious eternal Salvation hoped for, Rom. 8.24. Eph. 1.18. which may also include that lively grace whereby we lay hold of eternal life contained in the Promise, Tit. 1.2. This indeed is set before Believers here to encourage them to fly unto Christ for refuge, Heb. 6.18. and reserved in the Heavens for them, 1 Pet. 1.4. which may well quicken in Christian love to all the Members of Christ in every condition: yet not with a mercinary affection, 2 Cor. 5.14. as if any by Offices of Christian love to Brethren could merit what is laid up for those who exercise Faith, Love, and Hope, but that God of his mere grace and undeserved love is pleased to reward such as diligently seek him, and thereby gives an exact evidence of his admirable liberality, Heb. 11.6. which will abundantly weigh down those light afflictions they sustain here, 2 Cor. 4.17., whereof ye heard before in the word of the truth of the gospel Hereupon he puts them in mind of the means whereby they attained to this good Hope when they first embraced the Gospel, viz. by hearing, Rom. 10.14. the Word of Truth eminently, 2 Cor. 6.7, Eph. 1.13. not only because it is the Word of Jesus Christ, who is the Truth, and the Life, Ioh. 14.6. but because the Gospel (which is here put appositively) is the most excellent of all Truths, surpassing all in Philosophy, and the law, Ioh. 1.17..

Which is come unto you, as it is in all the world And passing the narrow bounds of Iudaea, unto all or most of the regions of the World, v. 23. Mat. 24.14. Act. 2.5. Rom. 1.8. & 10.18. So admirable was the progress of it East, West, North, and South, welnigh over the World as it was then known to the Greeks and Romans, whereupon the Apostle might well write, Christ was believed on in the world, 1 Tim. 3.16. As Christ had said he was the light of the World and by a figure of part for the whole, would upon his death draw all men to him, Ioh. 12.32, 46. yet let not the Rhemists or any other Romanist think that the promulgation of the mysteries of the Gospel then is any proof of the verity of the Romish Religion in these latter ages when by Tyranny they impose for doctrines the traditions of men: they do not bring forth that genuine fruit which the Colossians did., and bringeth forth fruit Viz. becoming the Gospel (as the Philippians did, c. 1.27.) and title repentance, Mat. 3.8. & 13.23. Ioh. 15.16. and real holiness abiding in the hearts and lives of men, and effectually working in them that believe it, Is. 55.10. Act. 5.14. & 6.7. & 12.24. & 16.17.19.20. 1 Thess. 2.13. which the practical Religion of the Papists generally bears no proportion to, being contrary to that., as it does also in you, since the day ye heard of it Which from the first receiving of the Gospel, was found growing amongst the true converts at Colosse, though it should seem false teachers crept in to choke the good fruit with their tares., and knew the grace of God in truth However they who had real experience of the grace of God and the excellency of the knowledge of Christ, Psal. 3.8. did hold bringing forth fruit in old age, Psal. 92.14..

As ye also learned of Epaphras To maintain the truth it did much concern them to have a good opinion of him, who was an eminent instrument in communicating to them, and therefore Paul does here very opportunely commend Epaphras in opposition to those false Teachers, who likely might insinuate somewhat to his disparagement., our dear fellow-servant The respect they bare, and relation he stood in to them, being dearly beloved of him for his sincerity in promulging the gospel; and being engaged with them in the service of the same Master, c. 4.7. Rev. 6.11.2., who is for you a faithfull minister of Christ His office which he discharged with fidelity and affection unto them. He did with all honesty and integrity as became one entrusted by his Master Christ, discharge what was incumbent on him for their good, c. 4.13. Ioh. 12.26. 1 Cor. 4.1, 2. Eph. 4.12. 1 Tim. 4.6. Heb. 13.17..

Who also declared unto us Having with kindness and delight reported to Paul and Timothy, &c. your love in the spirit What a spiritually fervent affection not moved by carnal considerations, but inwrought by the spirit, Gal. 5, 6.22. arising from a renew'd heart, 1 Tim. 1.5. & 2 Tim. 1.7. they had for Christ, for the Gospel, the Apostle, and all that did love the Lord Jesus in sincerity, Gal. 6.10. 1 Pet. 22, 23..

For this cause we also He does here suggest the motive mentioned in the precedent verses, viz. their faith and love, v. 4 5. and their special love, v. 8. to him, why he and his brethren had them so much upon their hearts, see on Ephes. 1.15, 16, 17., since the day we heard it, do not cease to pray for you It seems from the time they were refresh'd with these tidings they did (as he exhorts the Colossians here, c. 4.2.) always upon all solemn occasions wait upon God for the Colossians spiritual prosperity, as Paul himself did for the Philippians, see on Luk. 18.1. Rom. 12.12. Phil. 1.4, 9 with 1 Thess. 5.17., and to desire that ye ight be filled with the knowledge of his will And the subject matter of their instant prayer was that they might attain to a more distinct, clear, and practical knowledge of the mind of God in Christ, and a greater measure of conformity to what he requires in the gospel. v. 6. Eph. 5.15.16, 17., in all wisedom In (rather than with) all necessary knowledge of the things of faith and manners according to the prescript of the Gospel: for sapience or wisedom does properly respect the most excellent things, and such we learn most distinctly and satisfactorily from the revealed will of God, which we have in the Bible: this is that which Paul and other holy men spake as taught of God amongst the perfect or grown Christians in opposition both to the wisedom of Man and of the World, 1 Cor. 2.4, 6. being agreeable to the will of God, Iob. 28.28. Prov. 28.7. Ioh. 6.40. 1 Thess. 4.3., and spiritual understanding And with this Christian wisedom some would render the following words in spiritual prudence, but if we render it understanding or intelligence it may be expounded to the same sense, for which there may be very good reason, for the Philosopher does sometime by the Greek word mean that power or habit whereby men judge aright of things presented conducing to happiness, so as upon a due expence of circumstances to discern the good from the evil, the true from the false, and the real from the apparent: such a gift as Paul prays the Lord would give unto Timothy, 2 Tim. 2.7. compared with 1 Cor. 1.5. that they might rightly distinguish 'twixt the simplicity and purity of the Gospel, and those false glosses and colours that false teachers went about to sophisticate it with not be without understanding) as some who follow'd our Saviour, Mat. 15.16.) what course they should take in the practice of piety; but be able to discern the times, 1 Chron. 12.32. and other circumstances, Psal. 39.1. & 50.23. Eccles. 5.1. Luk. 8.18. for the ordering their actions aright, so as they may adorn the doctrine of God our Saviour in all things as becomes the Gospel, Eph. 1.8. with Phil. 1.10.27. Col. 4.5. Tit. 2.10. Ignorance then can be no Mother of true devotion, nor the inventions of men acceptable service to the living God, whose will alone is the rule of his worship..

That ye might walk worthy of the Lord They pray'd for the above mentioned gracious habits that the Colossians might exercise them in a course of life as it becomes those who are effectually called by the Gospel, to be the Sons of God, and the servants of Christ; suitable to the members of the body of Christ, see on, Eph. 4.1. Phil. 1.27. compared with, Rom. 16.2. 1 Thess. 2.12. & 2 Thess. 1.11. As the word God alone ordinarily connotes the Father, so Lord does Christ: answerable to whose wisedom, holiness, and example, Christians professing a relation to him, and expecting benefit by his purchase should behave themselves, so that the Papists cannot from this walking worthy of the Lord justly infer a merit of condignity, behaving our selves as Christians being so far from any merit, or desert of ours that it is a debt, we being indispensably oblig'd to do so, practice being the end of our knowledge. unto all pleasing And this end we are to respect unto all pleasing, i. e. designing and endeavouring not in one thing only or in few things, but in all things whatsoever are incumbent on us, we may find acceptance with our Lord and Master, c. 3.20. 1 Cor. 7.32. & 10.31. 1 Thess. 2.4. Heb. 12.28. all should be great and generous such as may best like our Lord, keeping themselves from the defilements of the age, Rev. 3.4., being fruitfull in every good work Particularly fructifying, which in the sense may be joyned with being filled, v. 8. being fruitfull is a metaphorical expression borrow'd from fruitbearing Trees unto which Godly men & real Christians are compared, Psal. 1.3. Ioh. 15.8. and every good work is the fruit which these plants of the Lord, having his spirit as the seed remaining in them, 1 Ioh. 3.9. do bring forth of every sort from a right principle, 1 Tim. 1.5. according to rule warranted by God, Is. 29.13. Gal. 6.16. or having a call from him, for his glory, see 2 Cor. 9.8. Phil. 1.11. 2 Thess. 2.17. Heb. 13.21., and encreasing in the knowledge of God The Colossians were not yet perfect in knowledge, and therefore they pray'd that they might go on, and grow in grace and knowledge of God and Christ, 2 Pet. 3.18. the best here knowing but in part, 1 Cor. 13.9. therefore they desired these Christians as the Philippians, c. 3.10.12. and the Ephesians might come to their stature, Ephes. 4.13. see on the Texts..

Strengthened with all might according to his glorious power Whereunto that they might be enabled it was needfull to pray for a power from above, for the best Christians here below are but infirm as well as imperfect, not able to perform what is required of them for doing and suffering the will of God till enstrengthened, see on Phil. 4.13. compared with Rev. 7.17. we have here great need of all might, special aids of God, to discharge difficult duties, to mortifie strong corruptions, to co temn worldly allurements, to repulse frequent temptations, to bear manifold crosses, and to improve daily mercies, derived from exceeding great and mighty power, see on Eph. 1.19, 20. with 3.16. an excellent glorious power, 2 Cor. 4.7, 13. needfull to consummate and complete as well as begin the work of Grace, 2 Thess. 1.11. a great reality (and not a metaphor) to sincere converts and sound believers., unto all patience Every way to bear the things which come hard upon them or continue long: Philosophy with all its prescriptions is ineffectual to form the Soul to true patience & contentment under sufferings, it must be given on the behalf of Christ, Phil. 1.29. to a believer to suffer patiently in tongue and heart without a prevailing mixture of passion, so that evils do not make an impression upon him, but he does possess his Soul with patience to the end., and long-suffering with joyfulness. Which he could not do with a becoming Christian chearfulness, when surcharg'd with a weight of troubles he finds himself a-sinking, if he were not supported with the hands of Heaven which relieve with present comfort, and raise up to believe a future reward, Mat. 5.12. Act. 5.41. Rom. 5.3. 1 Cor. 11.32. 2 Cor. 1.5. Heb. 11.27. Heb. 12.10, 12. Iam. 1.2, 4.

Giving thanks unto the Father He passeth from petitioning, v. 9. to Thanksgiving to God the Father, upon the consideration of his grace manifested in his Son for our Redemption, in the Ephesians, 1.3, 4. he began with Election, here with effectual vocation he acknowledgeth God the Father to be the object and authour of what was wrought for us by his Son, and in us by his Spirit., which has made us meet Who has made us capable of Communion with himself, or ready and fit, which implies that by nature we are unready, and unfit; so that merit cannot be drawn hence, and the Rhemists have done ill, contrary to the Translation of the Syriac, to translate it, made us worthy: one Copy has, who has called us. The original word in that we follow seems to be an idiom of the Apostle (as the learned think) borrowed from the Hebrew, we find it used only in one other Text by the Apostle, 2 Cor. 3, 5, 6. and there he shows we are insufficient for, and incapable of saying good things till God do capacitate us by making us accepted in the beloved, Eph. 1.6. we cannot understand things of the Spirit of God, nor affect God, Ioh. 12.39. Rom. 8.5. 1 Cor. 2.14. till God do draw and capacitate us, Ioh. 6.44, 45. Phil. 2.13. and form and work us by his Spirit unto this self same thing, Rom. 4.17. 2 Cor. 5.5. to be partakers of the inheritance of the saints in light To have a part in the lot of the purchased Inheritance with them that are Sanctified, Act. 26.18. Eph. 1.14. The Apostle seems to allude to the Land Canaan, wherein a portion was assigned to every one by lot for his inheritance, that being a type of the rest which remaineth to the People of God, Heb. 4.9. and this is here said to be of the Saints in light, as allegorically connoting the joy and glory of that state and place, in opposition to the power of darkness..

Who has delivered us from the power of darkness The power of darkness, which signifies the sadness and despair of the damned, Eph. 6.12. Iude, v. 8. that they who are made meet to walk in the light as Children of the light, Eph. 5.8. are eternally freed from. The word which the Apostle useth to express God's delivering of Believers from the power of sin and Satan is very emphatical, signifying a gratuitous freedom where a Stranger has delivered him from slavery who did not deserve it, nor then desire it, Mark 3.27 Luk. 1.74, 79. Eph. 2.2, 5, 6. Heb. 2.14, 15. though he was held fast as in fetters of Iron. And which is more,, and has translated us into the kingdom of his dear Son He adds another word, intimating he did not leave us as Adam was before the Fall, but transport us without any precedent will of ours, by the effectual Call of his insuperable Grace, Ioh. 6.44. 1 Thess. 2.12. 1 Pet. 2.9. from the dominion of Satan, into that of his own Son, the Son of his love, Mat. 3.17. & 17.5. Eph. 1.6. amongst his Subjects and Servants where he Reigns, in his Kingdom of Grace, Mat. 13.11. where Christ dwells in the heart by his Spirit that is united to him by faith, Eph. 3.17. & 4.12, 13. Heb. 12.22, 23. and of glory indeed in our head, v. 24. with Eph. 2.6. by right of Adoption, Rom. 8.17. and hope of Salvation through him promised by the omnipotent and true God, Rom. 8.24. 1 Thess. 5.23, 24. Tit. 1.2. who may well call it the Kingdom of his dear Son, in that he admits none into it but by the mediation of his Son, who makes his Subjects willing, Psal. 110.3. and received this Government of his Father, Mat. 28.18. Luk. 22.29. Eph. 1.6, 7. of whose dear Son Paul has more to say, to the comfort of his faithfull Subjects at Coloss, and every where..

In whom i. e. In the person of Christ alone God-man, deputed of his Father to dye for our Salvation, Act. 4.12. & 20.28. we As we are in him, made meet, v. 12. have redemption We have eternal deliverance, Heb. 9.12. effected by a full ransom paid, 1 Cor. 6.20. & 7.23. 1 Pet. 1.18, 19. for the freeing us indeed out of a state of sin and misery, Ioh. 8.36. of eternal death the wages of sin, Rom. 6.23. & 16.20. so that by Redemption here is not meant barely laying down the price, Luk. 2.38. nor consummate Redemption at the l st, Eph. 1.14. & 4.30. but efficacious Redemption, through his bloud Upon the account of Christ's offering himself an expiatory Sacrifice to God, without which is no remission, Heb. 9.22. Rev. 5.9. effusion of his bloud by a Synecdoche takes in his humiliation to the death of the Cross, and the pains of the second Death he underwent for us, Isa. 53.5, 6. Act. 2.24. Gal. 3.13. Phil. 2.8., even the forgiveness of sins Plenary remission of offences, is by apposition to, or follows redemption as a necessary effect, ch. 2.13. Luk. 1.77. Act. 10.43. by a Metonymie transferring the cause to the effect, see more on Eph. 1.7..

Who Having touch'd on the benefit of Christ's Sacrifice which implies his humane nature, he does here rise higher to set forth the dignity of his person (which made it satisfactory) both with respect to his Father and the Creature. As to the former he styles him his Image, is the image Which is not to be understood of an artificial, accidental, or imperfect Image, as that of the King on his Coin, or as Man was the feeble Image of God, Gen. 9.6. 1 Cor. 11.7. Col. 3.10. for the Apostle's arguing Christ's dignity to redeem, would have no force in it, if Christ were no more than a mere man; but of a natural, substantial, and perfect Image, as Seth was the natural Image of his Father Adam, of the same substance with him, Gen. 5.3. so Christ the eternal word, the only begotten Son of God by nature, Ioh. 1.1, 18. see on Phil. 2.6. very God of very God, Ioh. 17.3, 5. does exactly resemble, perfectly and adequately represent his Father, of whose person he is the express character, Heb. 1.3. or perfect Image; yet more distinctly Christ is the Image of God. Either (1) As he is the second Person in the blessed Trinity, from an intrinsical Relation to the Father, in regard of the same essence with him by eternal Generation before the World was made. He being eternally in the Father, and the Father in him, Ioh. 14.10. so he is in respect of his Father, his essential Image, and in that regard to us as invisible as the Father himself; no Creature could be the eternal Image of the Creator, as that Son of the only true God, the living God was, and is, Mat. 16.16. Ioh. 6.69. in respect of his Father. (2) As he is God-man in whom the fulness of the Godhead dwells bodily, ch. 2.9. whereby he does infinitely exceed and surpass Angels and Man at first, Heb. 1.5, 6. & 2.5. The Apostle in this place does not say simply Christ the Image of God, but of the invisible God, (considered personally) i. e. the Father; because the Father cannot be known to us, but in his Son, as in an Image, in which he would represent or manifest himself to be seen or known, Ioh. 1.14, 18. & 14.8, 9. 2 Cor. 4.4. And in this latter respect (which imports the manifestative, not essential Image) is Christ the Image of his invisible Father únto us; unto whom in all his Offices and works of mediation, the attributes, affections, and excellencies of God clearly shine forth, they being otherwise incomprehensible and invisible by a Creature: but Christ is the complete Image of them, in a transcendent way; for as they are in him, they are incommunicable to any mere Creature, and therefore he is the Image of the Invisible God, of the invisible God In that he makes him visible unto us. God is a pure Spirit, without body, or bodily parts, but yet was clearly manifested in Christ tabernacling amongst us, Ioh. 1.14. 1 Tim. 3.16. he represents him to us in his understanding and wisedom, Prov. 8.14, 15. almightiness, and eternity, Isa. 9.6. Ioh. 1.1. & 8.58 permanency and unchangeableness, Heb. 1.11, 12. & 13.8. omnipresence, and omnisciency, Ioh. 2.24, 25. & 13.18. Rev. 2.13. Not (as the Lutherans strangely imagine) that Christ is omnipotent with the omnipotency of the divine nature, or omniscient with that omnisciency, as if the manhood did instrumentally use the attributes of the Godhead; but such perfections are really inherent in, and appertaining to the manhood, by virtue of its union with the Divine nature in the second Person of the Trinity, that though they are vastly short of the attributes which are essential to the Godhead, yet they are the completest image of them, and such as no mere Creature is capable of. Hence 'tis said, we beheld his glory, the glory of the only begotten Son of God, who did further represent and manifest his Father to us, in the works of Creation and Preservation which he did, Ioh. 1.3. & 5.19. Heb. 1.10. Hence the Apostle in this verse considers the dignity of Christ, with respect to the Creature., the first-born of every creature Adding to the forementioned intrinsick, an extrinsick Royalty, which a learned Man would render, Begotten before all the Creation, or Born before every Creature, which is an Hebrew phrase. The Greek Scholiast, and several of the Greek Fathers go this way, not as if the ineffable Generation of Christ had any beginning as some falsly conceited Christ to be made in time, just in the beginning before he world, by whom as an instrument all the rest were created; but the Apostle does not say he was first made, or first crated; but, v. 17. was, or did exist before all things besides; (as Iohn Baptist said, He was before me, Ioh. 1.15.) and therefore none of the rank of all them, but of another, viz. equal with his Father whose Image he was, above all that was made, or created: he was not created at all, though first-born, or first-begotten, yet not first-created, (being distinguished here from created, as the cause from the effect) as it refers to him that begets, so it may to only begotten, Christ being so begotten as no other was or could be, Prov. 8.22. Mic. 5.2. Heb. 1.5, 6. even from eternity. The word first may either respect what follows, and so notes order in the things spoken of, he who is first being one of them, 1 Cor. 15.47. or things going before, in which sense it denies all order or series of things in the same kind, as God is first before whom none, Is. 41.4. & 43.11. Rev. 21.6. so Christ may be said to be first-born because the only begotten Son of his Father, Ioh. 1.14. so the Apostle may consider him here, in order to establish the consideration of him as mediatour and head of his Church, v. 18. he speaking before v. 16. of those things more generally whose creation are assign'd to him in contradistinction to those of the Church or new creation, v. 18. Agreeable to our translation first born of every creature (note here's a difference in the Greek, 'twixt first-born of, and for, v. 18.) we may consider. 1. Negatively. 'Tis not to be understood properly for the first in order, so as to be one of them, in reference to whom he is said to be the first-born. But, 2. Positively, yet figuratively in a borrowed speech, so primacy and primogeniture may be attributed to him in regard of the creatures [1] By a Metonymie of the antecedent for the consequent, he who has the privileges of enjoying and disposing of his Father's goods and inheritance, is accounted the first-born; Gen. 27.29. Gal. 4.1. so is Christ being owner, Lord, and Prince, of every creature, as he is God-man, or ordain'd to humane nature he has the preheminence of the whole creation and is the chief, Psal. 2.7, 9. Heb. 1.2, 6. The heir amongst the Hebrews was reckoned the Prince of the Family (and so amongst the Romans the heir was taken for the Lord) so God said he would make David his first-born, Psal. 89.27. compared with Iob. 18.13. Isa. 14.30. Ier. 31.9. This Sovereign Empire which Christ has over all the creation and the parts of it his primogeniture or that he is first-born sith there is left nothing that is not under him, Heb. 2 8. (as Adam in this lower world in regard of his dominion the state of innocency might be first-born of them created for him) for the Apostle brings in the next verse as the fundamental reason of this assertion. (2) By a consideration of Christ in God's eternal decree, and purpose as the common womb of him who is God-man, and all creatures; being fore-ordain'd before the foundation of the World, 1 Pet. 1.20. He may be look'd upon as the first-born amongst those who are predestinated to be conformed to his image, Rom. 8.29. with Eph. 1.4, 5. for upon this account he is the first-born of the first-born creatures or Church (but this as hinted before is considered more specially, v. 18.) Heb. 12.23. therefore the first-born of all others: and this may be one respect in which he is before them, v. 17. with Prov. 8.27. yea all of them of the old, as well as the new creation. The Socinians are so daringly bold as to restrain this extensive expression of every creature or all the creation, to the new creation of men or the faithfull only, by perverting some texts of scripture to strain them that way: when 'tis plain by what follows the spirit of God means all created beings, either in the first or second world, Christ being the principal cause both of the one and the other; the Apostle by the general term every creature simply, without any additament, does import all created things, viz. the Heavens and the Earth, with all that is made in them neither Angels, nor inanimate and irrational creatures are excluded; as in the Apostle's reason immediately following this expression..

For He proves Christ to be before, and Lord over every creature, more excellent than them all with a prerogative, other Princes want, for none of them is a creatour of his subjects, who were not made by him or for him, as all creatures without exception were made by and for Christ. The Apostle here is as cautious, as may be, lest by speaking of Christ as the first born of every creature he should seem to put him in the order of creatures, which he shows do depend upon him for their creation and preservation, sith he brought them out of nothing into being, and therein does sustain them. by him In whom they have their beings, live and move, Act. 17.28. Some render the particle in, rather than by. But they disclaim the Philosophical notions about Platonick Ideas, only conceive all to be made in Christ, as the exemplary cause whom God had in his eternal decree set up as the pattern of all prefections being his image according to which 'twas agreed in the Council of the Trinity, Man should be made, Gen. 1.26. But the most do according to our translation, render it, (as in Hebrew phrase) by (being of the same import with that in the end of the verse) or through which is expressive of the principal efficient, not the instrumental cause, for al the things made were produced out of nothing into being immediately by him, Ioh. 1.3, 10. Heb. 1.8, 10. he might well be Lord over them, all who was the first founder of them, Act. 10.36. 1 Cor. 8.6. and whatever the adversaries alledge, 'tis plain in scripture that by is used of the principal cause, v. 1. Rom. 11.31, 36. 1 Cor. 1.1. & 12.8, 9. 2 Cor. 1.1. Gal. 1.1. 1 Thess. 4.2. & 2 Thess. 3.12. were all things created Creation is simply, universally, and absolutely attributed to him for whatever subtilties, some would suggest, all things created by him is equivalent to he created all things, compare Psal. 96.5. & 102.25. with Is. 44.24. & 48.13. Ier. 10.12. Act. 17.24. with Ro. 11.36. (like 1 Cor. 1.9. with 1 Thess. 2.12.) that are in heaven, and that are in earth The Apostle speaks extensively of all proceeding from not being into being, both generally and distributively agreeable to the common expression of all things that were made at the beginning, Act. 4.24. though in scripture where mention is made of the creation, Heaven and Earth be not always expressed, Is. 40.26. Mark 10.6. & 13.19. Act. 17.24. Rom. 1.20. 2 Pet. 3.4. Rev. 4.11. but here where all things in Heaven and Earth, visible and invisible are expressed 'tis evident that Heaven & Earth are together comprehended. visible and invisible These two adjuncts of visible and invisible do divide all creatures whatsoever, there being nothing made that is not one or the other., whether they be An Enumeration is particularly made of the latter, which for their excellency (if any) might seem to be exempted (by those in danger of being beguiled to the worshipping of Angels) from the state and condition of being created by Jesus Christ, particularly. thrones, or dominions, or principalities, or powers Those he here names as elsewhere, (Rom. 8.38. Eph. 1.20, 21. & 3.10. & 6.12.) in the Abstracts for the concrets the invisible inhabitants of the world, I know some would have dignities in humane policy to be meant as, Tit. 3.1. 2 Pet. 2.10. Iude. v. 10. But 'tis more rational with the generality of ancient and modern interpreters as, c. 2.15. to expound these Titles of incorporeal and Angelical creatures, whether by an Emphatical Synonymie, Angels generally by a Metonymie being Ministers of the heavenly state, or more probably as should seem from the scope of the place by such a subdivision of invisibles as the Apostle did conceive there was according to the properties wherein they were eminent, and the offices whereunto they were delegated of God which he expresseth disjunctively by borrow'd Titles from the distinctions of men in dignities and offices here below, as Dukes, Earls, Lords, and other magistrates, the scriptures elsewhere intimating, distinctions amongst the spiritual Ministers attending the commands of the heavenly Majesty upon his throne, represented shadow'd by the Cherubims, Gen. 3.24. Exod. 25.18, 22. 1 Sam. 4.4. & 2 Sam. 6.2. 1 Chron. 28.18. Psal. 80.1. Is. 37.16, 36. Ezek. 1.13. denominated Arch-Angel and Princes, Iud. v. 9. Dan. 10.13, 21. 1 Thess. 4.16. which imply some distinctions and orders amongst Angelical beings, but what that is we know not, (whatever is disputed in the Roman Schools from the spurious Denys) and therefore having no ground from scripture, account it no better than curiosity to enquire, and rashness to determine.: all things were created by him, After his enumeration and distribution of things created the Apostle does for further confirmation repeat the universal proposition or assumption with preposition expressive of the same absolute efficiency of causality that is attributed to God the Father and the Holy Ghost, all created things being made by him, i. e. by Christ whose works without are undivided from those of the other Persons in the Trinity; they were all brought out of nothing into being by him, not by Angels., and for him Which is more fully prov'd from his being the final (as well as efficient) cause of them: they all had their being in respect of him or for him, i. e. his Glory, Rom. 11.36. to manifest his divine power and infinite goodness, Ioh. 5.17.23. & 17.5. he is their end as well as founder, Rev. 5.13. the Apostle affirms the same of him that is affirmed of the Father, Iob. 9.8. Prov. 16.4. Isa. 44.24. he made them all for his own sake. The Socinians in derogation to Christ's Divinity would restrain, limit, and narrow what Christ says here in this verse to the new creation or reparation, but against manifest reason. For 1. The words creature and creation in the foregoing verse, and this, are used absolutely as was before suggested, and so created here repeated twice and joyned with the word all, and therefore to be understood as elsewhere absolutely of the old or first creation, Mark 10.6. & 13.19. & 16.15. Rom. 1.20.25. 1 Cor. 11.9. 1 Tim. 4.3. Heb. 4.13. 2 Pet. 3.4. Rev. 10.6. for when it is used of the second creation, or restoration the restrictive additament of new is joyned with it, Is. 65.17, 18. 2 Cor. 5.17 Gal. 6.15. Eph. 2.15. & 4.24. not left indefinitely as here. 2. In parallel places, the making and founding of the old creation is ascrib'd to Christ, both negatively and positively, Ioh. 1.3. Heb. 1.3, 10. not one thing is excepted, and therefore should not be restrained to men. 3. 'Tis most evident from the context the Apostle does in this verse discourse of creation, in contradistinction to what he speaks of afterwards in the 18th, and 20th. verses, when he comes to treat of Christ as head of his Church, and we have no reason to charge the Apostle with a useless repetition further. 4. The Apostles significant enumeration and distinction of things created does evidence that he understood the subject, the creation in the most extensive and unlimited consideration of it. He reckons up material as well as immaterial things, and those in Heaven which needed no restoration, aswell as those on earth which did, being polluted with sin. Those Angels who had not put off the honour of the first, did not belong to the New Creation; having not devested themselves of their original integrity, they needed not to be reinvested with that they never lost: and Devils cannot be ranked among New Creatures, neither can wicked Souls, Matt. 25.41. Rev. 22.15. neither are there new and old orders of Angels; so that the dominion Christ is here (as elsewhere) asserted as Founder of, is the whole, not only new Creation, Rev. 5.13..

And he is before all things To obv te all exceptions to what he had said before, the Apostle does expresly assert (what was implied before) Christ's preexistence to all the things that were created, and therefore that he himself was not made, but eternally begotten, and so did exist, and was actually before all Creatures in causality, dignity, and time; which proves his eternity, (consonant to other Scriptures, Prov. 8.22. Isa. 44.6. Mic. 5.2. Ioh. 1.1. & 17.5. Rev. 1.8, 11, 17. & 22.13.) because before all things there was nothing but proper eternity, Psal. 90.2., and by him all things consist Then follows this further argument of Christ's excellency and perfection, that he is not only the Creator or Founder, but likewise the Supporter or Upholder of all things whatsoever are created, yea even of the most excellent and usefull of them, who in him do live and move, Act. 17.28. Heb. 1.3. he being the conservant aswell as procreant cause of the Heavens and Earth, with all things therein, because in respect of God, 'tis the same action which is continued in conversation and providence which was in creation, not breaking off the same influence which was exerted in producing them out of nothing, into being, Isa. 46.4. Ioh. 5.19..

And he is the head of the body, the church Having spoken of Christ in reference to the Creatures in general, or old creation, showing how he is the Creatour, Preserver, and Governour thereof, the Apostle does here speak of him with a special reference to his Church, or the New-creation, whereof he shows here (as elsewhere, see on Eph. 1.22, 23. with 4.15. & 5.23.) that he is the Head and Governour, his chosen and called being the proper Subjects of his special Kingdom, the choice body, unto which he does more peculiarly relate, v. 24. for the guiding and governing of it, he being that to it which the head is to the natural body, and more especially in the two former respects. (1) Of their union to God which was chiefly designed and expressed in those words, who is the beginning.: who is the beginning i. e. The first foundation or principle of their union to God, whereupon the first corner stone of the Churche's happiness is laid, he being the beginning of the second Creation, as of the first, Rev. 3.14. And, (2) Of their restoration from sin and death, being brought into that first designed happiness, which is the great intendment of that union, as appears from the following expression., the first-born from the dead The first-born from the dead, in a special distinction from the dead, here too of the creature, v. 15. The Apostle does not Tautologize, but what he spoke of Christ there with respect to the Creature, he does here speak of him with respect to his Church, as 1 Cor. 15.20, 23. Rev. 1.5. by the particle from is implied not only that he was before the dead, but that he was numbred amongst the dead in respect of that nature, wherein he was once dead; from which he was demonstrated to be first-born: his Resurrection with a glorious body, (Phil. 3.21.) being a kind of new-birth, whereby upon the reunion of his holy Soul and Body he was born from the womb of the grave, the head in regard of the Members: Resurrection is called a Regeneration: Mat. 19.28. and as there is a gracious Resurrection of the Soul upon effectual calling in conversion, so there is a glorious regeneration of the body in the Resurrection, Luk. 20.36. in contradistinction to v. 34. Christ is the first-born of these, in reference to God, Act. 26.23. 1 Cor. 15.20, 23. as the first fruits, or first Ear of this blessed Harvest, that was carried up into the Sanctuary, and offered in due season to the eternal Father, untill the rest do become ripe: and in reference to the dead, i. e. in the Lord, 1 Cor. 15.18. 1 Thess. 4.14. Rev. 14.13. from whom he first rose in regard of time u ly and perfectly; and of whom, in regard of dignity and dominion, Psal. 89.27. Gal. 4.1. he is chief, and Lord, (has the preeminence as it follows) and is first in regard of Causality of those dead in him, standing in relation to him their Head, Rom. 11.15. with 1 Cor. 15.20. who shall be perfectly raised by virtue of his Resurrection. And however it be said both in the Old and New Testament, some were before raised: yet he was the cause of his own Resurrection, as none others were, or can be. He properly rose, and that by his own power, Psal. 110.7. Ioh. 10.17, 18. others were and will be raised by his: in regard of the sort and kind of Resurrection, he it was first which was not imperfect as others, or Lazarus who was raised, but to return to his former state of mortality; but perfect, Christ rose to dye no more, Rom. 6.9. Heb. 9.28. he was the first that rose as a publick person, Head of his Church, the second Adam, representing all his Members, 1 Cor. 15.21, 22. who are raised together with him spiritually, virtually, and representatively, Eph. 2.6. 1 Pet. 3.21. those actually raised before in another sort were like singular ears of Corn, by occasion more timely gathered for a special instance of Divine Power, but Christ was the first that ever rose in the nature and quality of the first fruits duly gathered, to sanctifie and consecrate the whole Harvest of the dead in him, who shall one day be raised to a conformity unto him, Phil. 3.21. The Socinians from this Metaphorical expression of Chirst's being the first-born from the-dead, and fetching in that passage where it is said, Thou art my Son, this day have I begotten thee, Act. 13.33. do oppose Christ's natural and Eternal Son-ship, but very inconsequently, and absurdly; for [1.] Christ was properly the Son of God before his Resurrection from the dead, he did not then receive that relation by it, as other Texts clearly prove, Psal. 2.7. Prov. 30.4. Mic. 5.2. Ioh. 1.1. & 17.5. (2.) If his Resurrection had been a begetting of him, then would he have begotten himself. so been Father and Son to himself because he raised himself. As to that other Text they alledge. Things are sometimes said to be done then, when only manifested and declared to be done: then was Christ the first of all the dead that was born, and raised again in incorruption declared to be the Son of God with power, Rom. 1.4. according to the prophecy, q. d. This day I have manifested thee by raising of thy self to be my natural Son, whom I begat from everlasting. Be sure he has the Primacy and preheminence as it follows., that in all things he might have the preeminence Which some expound as the end and intention of Christ the agent that he might obtain the Primacy, Rom. 14.9. 2 Cor. 5.15. or hold the first place in all things; whether more generally according with the common scope of the Apostle in the precedent verses compared with, c. 2.10. & Ioh. 5.25.29. Eph. 1.22. or more specially amongst his brethren and all the Members of his mystical body, Rom. 8.29. with 2 Cor. 5.17, 18. (but this is not material because all things are brought under his empire) others because the Primacy does belong to him by undoubted right; and that he being head of his Church did ultimately design to save it and so to glorifie his Father, do expound it rather as the event, consequent, and conclusion from the antecedents which is the end of the work, so as that, or in such a sort, as he actually is declared to be the first, or he holds the Primacy in the old and new creation. According to the agreement with his Father, he is such an one as not only has all manner of privileges, that any in this or the other world do, or may be suppos'd to excell in; but also with a preheminence, a Primacy in all, above what any one has in any thing he may glory of..

For it pleased the Father 'Tis true the word Father is not in the Greek text, nor in the oriental versions, but is well understood and supply'd from the context, v. 12. where the Apostle gives thanks to the Father, and then describes his dear Son in the following verses, and here in this addes a cogent reason why he should be the head of his Church, sith the Son of his love, (in whom he is well pleas'd, Mat. 3.17.) is he alone in whom he likes to dwell with all fulness, or all fulness does will to abide., that in him should all fulness Here is another all and a fulness added to that all: an all for parts, a fulness for degrees: a transcendency in all, above all. 'Tis of the Father's good-pleasure that Christ, not here considered simply, as the Son of God; but respectively, as head of his Church, and mediatour, should be the subject of this all fulness which is not directly that of his body mystical, Eph. 1.23. But (1.) originally the fulness of the Godhead whereby he has an all-sufficiency of perfections for his mediatory office upon the mystical union which none other has or can have, c. 2.9. Ioh. 1.14. (o which more distinctly in the next Chapter) (2.) Derivatively a fulness of the Spirit and habitual grace, Luk. 1.80. with Ioh. 1.16, 33. & 3.34, holiness, wisedom, power perfectly to finish his work, Ioh. 17.4 & 19.30. and other excellencies for the reconciling (as it follows) and actual influencing of his body, Psal. 130.7, 8. Mat. 28.18. Ioh. 5.20. Rom. 1.4. 1 Cor. 5.4. with 2 Cor. 12.9. Eph. 1.20, 21. Heb. 7.25, 26. Rev. 5.6, 12. dwell And this all fulness does not only Lodge in him for a time, but resideth and abides in him; 'tis not in him as the divine Glory was a while in the Tabernacle of Moses, and the Temple of Solomon, but dwells constantly in him no as a private Person but a universal principle: as head of the body (as well as reconciler) to fill up the emptiness of Man with the abundant grace that perpetually resideth in him.. A Learned Man reads it, For all fulness pleased to dwell in him. Others, he liked or approved that all fulness should dwell in him, bringing instances for that construction of the word it pleased.

And Some from the Greek would (not have that clause we read in a Parenthesis to come next the copulative and, but) have it and by himself he should reconcile unto himself (in or to himself) all things (having made or obtain'd peace through the bloud of his Cross) I say, &c. But the reading of that sentence in the Parenthesis, after, or before the reconciliation of all things as we do because of the next following distribution, is not very material as to the sense of the thing, redemption, v. 12. or rather the manner or means of reconciliation unto God by Christ in whom the fulness of all divine and humane perfections was seated for the bringing of Heaven and Earth together. having made peace through the bloud of his cross God the Father for bringing enemies nigh unto himself in the Kingdom of his dear Son, v. 13, 19, 21, was in him, 2 Cor. 5.18, 19. who having took on him the seed of Abraham, Heb. 2.14. and because without shedding of bloud there could be no remission, or being brought nigh, Eph. 2.13. Heb. 9.12, 22, 23. according to his Fathers ordination and agreement with him for the expiation of sin, became obedient unto death, that cursed death of the Cross, Isa. 5.5. Gal. 3.13. Phil. 2.8. and by that bloudy sacrifice of himself, there once perfected, Heb. 9.14. & 10.10, 14. obtained peace. That by a figure being put to express his most perfect merit, as being the finishing of his obedience and passion, Rom. 3.35. & 5.10. c. 2.14. Eph. 2.16. Heb. 9.12. by him Which alone could satisfie his offended Fathers demands; Angels could not shed bloud which was necessary to make peace and reconcile enemies: and though some false Apostles might seduce to the worshipping of them, their obedience could not be meritorious. to reconcile all things unto himself God designing an at onement to himself. i. e. God the Father (and by consequent to the whole Trinity) did it by Christ in whom all fulness dwelling there was a proper fitness upon his Fathers call, Isa. 42.1, 4, 6. with Heb. c. 9. for so perfect a work as to take away the enmity of those alienated from God and to bring them into favour again. The great enquiry is about the extent of this reconciliation, because the Apostle mentions all things (rather than all persons) and then having emphatically repeated by him., by him Viz. Christ as God-man and none other, Act. 4.12., I say, whether they be things in earth or things in heaven He adds a distribution of all things whether they be things in Earth or things in Heaven? To answer which all things may be understood either (1.) Restrictively to the subject, the universal Church of which Christ is the head, so he does not mean all things whatsoever illimitedly, but with respect to the subject matter, as, v. 21. all things which being alienated from God are reconciled to him, i. e. whatsoever things are reconciled, are by him reconciled, all relating to the subject matter of reconciliation (as all made to creation, v. 16.) all the real subjects of his Kingdom, whether gathered and gone to Heaven, before in hope of the Messiah to come, or now, and hereafter shall be gathered, Act. 15.11. Rom. 3.25. Eph. 3.15. Heb. 11.39, 40. & 12.23. yet this does not altogether satisfie some by reason of the sublimity of the Apostles word in the distribution and ordinarily in scripture by things in Heaven are meant the Angels, whose natural seat it is (spirits of just men made perfect being advanc'd thither only by God's gracious vouchsafement) or (2.) largely as comprehending the good Angels, especially if upon the foundation of reconciliation considered strictly, we take reconciliation here more generally (as the (Apostle does in his Epistle to the Ephesians expatiating more upon this matter there, than he does here, writing more concisely and contractly) for recapitulation, (or analogical reconciliation) bringing all under one head, the recomposing or reuniting of creatures terrestial, or celestial upon the attonement for Sinners by Christ, so that all his subjects, those that divide the State of his Kingdom are at an agreement amongst themselves, and with each other, God did so by Christ conjoyn miserable men with himself, that now also the holy Angels are conjoyn'd, they come under the same head Christ, c. 2.10. Eph. 1.21. whom they worship as at his first, so second coming, Luk. 2.13, 14. Heb. 1.9. as men cleave to him by faith so the Angels by vision, (1 Tim. 3.16.) look upon him their head, yet is he not their redeemer, v. 14. Eph. 1.3. not partaking of their nature, they are not his Members as believers are, (as God is the head of Christ, yet is not he a member of God, 1 Cor. 11.3.) Christ beareth a more special relation to them, than he does unto these principalities and powers, Eph. 5.23, 30, 31. however they being under an Hypothetical possibility of falling, should seem to have need of a preventive kind of reconciliation, upon that account, if their standing is otherwise secured to them, they abiding in their purity could not be friends to impure creatures, Gen. 3.24. but upon the satisfaction of their Lord their distaste and dissatisfaction is remov'd, they being reduced into a corporation under Christ, with those whom he has reconciled, Eph. 1.10. as they to the glory of the supream Majesty, rejoyc'd when Christ came to seek these lost ones, so these are Ministers to them that he has made wil ing, Heb. 1.14. they delight in the ministry of reconciliation, Eph. 3.10. 1 Pet. 1.12. attend the service with their brethren (in doing their office,) Rev. 19.10. & 22.9. further the work, Act. 8.26. rejoyce when it takes effect, Luk. 15.10. and carry those that are perfected to the place of their own residence, Luk. 16.22. to their own innumerable assembly in the heavenly Hierusalem, Heb. 12.22. waiting on Christ (according to the typical representatives, Exod. 25.19. &. 26.1. 1 King. 6.23.29.) with those that are with him, and made like to him at his th one, Mat. 22.3. Mark 12.25. where he its as the Son of Man, and the holy Angels (as he says) are continually ascending and descending upon him, Ioh. 1.51. he fills them as the rest of his subjects all in all, Eph. 1.21, 23. They have grace by way of participation, having it from him their head, who has it of himself, Ioh. 5.26. so that upon the matter, this reconciliation of things in Heaven, seems most to accord with, Eph. 1.9.10. and is not much unlike that in Eph. 2.14, 16. that which is separately said there by his bloud, v. 13. and by his Cross, v. 16. is here conjoyn'd by the bloud of his Cross. There is making peace in one simple word, here (in the Greek) in a compounded one. There that he might reconcile both to God; here that he might reconcile all things to himself, i. e. God. There he speaks only of men on earth being reconciled amongst themselves, because they had also been reconciled to God, if we take in Angels also under those all, we have an allowance from that forecited, Eph. 1.10. yea and in favour of the larger acceptation of reconciliation here, it may be considered that the whole creation which was put into disorder and subjected unto vanity is in earnest expectation of the fruits of this gracious reconciliation in being brought to a perfect harmony to the glory of him who is all in all, Rom. 8.19, to 24. with 1 Cor. 15.58..

And The particle and by an Hebraism is put for therefore or wherefore, leading the Colossians from the doctrines he had propos'd to consider. you that were sometime alienated Their own estrangement from God and the things that please him, before they were effectually called by the Gospel, being then in such a miserable condition as others were in a state of corrupted nature. See Psal. 5.8. Rom. 6.19. 1 Cor. 6.11. Eph. 2.1, 3, 11, 12., and enemies Not only in their outward deportment had they no communion with the true God, but inwardly they hated God as an enemy and they were hated of him as his enemies; by their willing and nilling that which was contrary to him and his pleasure, in opposing his revealed will, Ioh. 15.18, 24. Rom. 1.29, 30. & 5.10. & 8.7. Iam. 4.4. in your mind by wicked works This enmity was predominant in their mind, or cogitation, or carnal reasoning, not receiving or comprehending the things of the Spirit of God, 1 Cor. 2.14. that leading power of their Souls being darkned, Eph. 1.18. there was an enmity against God, so that they neither could be subject to God's Law, Rom. 8.7. under the prevalency of that corrupt reasoning which was so intent upon their corrupt courses, Gen. 6.5. that then they thought not of peace with God., yet now has he reconciled Yet such was the unconstrained compassion of God, that now while sinners (in a divided sense) Rom. 5.10. they were actually reconciled, now not before, not from eternity in his decree, nor meritoriously when upon the Cross, 2 Cor. 5.19. he does not mean simply the action, of such virtue, necessary and efficacious to make reconciliation, and the appeasing of God's displeasure; but compriseth the effect of it also when it is wrought in time, 2 Cor. 5.20. and the enmity in the subject is actually removed..

In the body of his flesh through death The means whereby their reconciliation to God was purchased (which they had particularly applyed by faith, v. 4.) was the Sacrifice of that fleshly (not Phantastical) body which Christ had assum'd, subject to the condition of an animal life, being capable of suffering and mortal; (not refin'd and immortal, as after his Resurrection, Rom. 5.10. 1 Cor. 15.44, 53.) 2 Cor. 5.14. Eph. 2.16. with Heb. 10.5, 10. 1 Pet. 2.24. & 3.18. Christ's death was not only for our good but in our stead thereby offering himself to God, he satisfied divine justice, and his Sacrifice giving himself for us, was a Sacrifice of a sweet smell to God, Eph. 5.2., to present you holy and unblameable, and unreproveable in his sight Before whom believers cannot make themselves to stand holy, but Christ does upon the account of his Sacrifice for them, so that through the vail of his flesh, Heb. 10.19, 20. God does look upon as such having neither spot nor wrinkle, without blame or blemish, see Eph, 1.4. & 5.27. unto whom Christ is made righteousness, he is also made Sanctification, 1 Cor. 1.30. Those who are washed are sanctified, 1 Cor. 6.11. the end of reconciliation is restauration or sanctification, Luk. 1.74, 75. 2 Cor..15. Tit. 2.14. 1 Pet. 1.24. inchoatively here with a perfection of parts, Heb. 13.21. and consummatively hereafter with a perfection of degrees, 1 Cor. 13.10. Eph. 4.10. Phil. 3.11, 12..

If ye continue in faith grounded and setled This if does not import the believers continuance in faith to depend merely upon their own free will, or a carnal doubting of being kept to Salvation, 1 Pet. 1.5. but infer that they are then reconciled to God when they do indeed persevere in the faith; implying that by reason of the seducers amongst them all and every might not really have that sound faith they would be thought to have. Wherefore the Apostle engageth them to prove their faith, whereby only they can have peace with God, Rom. 5.1. to be real by taking care it be well founded and firm, Mat. 13.23. as an House built on a sure foundation, a Tree well rooted, Eph. 3.17, 18 Heb. 13.9., and be not moved away from the hope of the Gospel And be not as temporary believers which have no root, Luk. 8.13. or as those who want anchor-hold are toss'd to and fro, Eph. 4.14. and put off from that hope of Eternal Life, set before us in the Gospel, which is sure and certain, Heb. 6.18.19. upon the foundation of the Prophets and Apostles, Eph. 2.20. the sweet promises of Eternal Life. which ye have heard Not the works of vain Philosophy which leave the minds of Men unsetled, but the plain and solid doctrines of Christ, wherein the believers at Colosse had been instructed, v. 7., and whi h was preached to every creature which is under heaven And which the faithfull Apostles according to the commission of Christ, had Promulg'd to every creature beneath the Heavens, i. e. Every rational creature here below, i. e. to all men, collectively, or Nations in the world as, v. 6. Mat. 28.19. Mark. 16.15. Creature with the Hebrews does eminently signifie Man, by an Antonomasie, or a Synecdoche putting the general for a particular. In the original it is in all the creature and so it may be in all the World, (creature being sometimes used for the systeme of the World, Rom. 8.19, 20, 21.) in opposition to Iudea, i. e. in those other parts of the Earth w i h the Greeks and Romans knew to be then inhabited, under Heaven which is a pleonasm but of the greatest emphasis as, Act. 4.12., whereof I Paul am made a minister And the more to confirm them in what he had said, he adds of this Gospel of reconciliation so spread, he was immediately called, Gal. 1.1. and constituted to be a Minister for the promulgation of it amongst the Gentiles, it being with others most notably committed to him, 2 Cor. 5.19. 1 Tim. 1.11..

Who now rejoyce in my sufferings for you He confirms his call to the ministry of the Gospel from his chearfulness in his present sufferings, so that they should not be discouraged, being it highly contented him to witness and seal his doctrine by bearing his Cross for them, Rom. 5.2, 3. 2 Cor. 7.4. & 1, 14, 20. see Phil. 2.17. The Iews hated him and persecuted him because of his communion with the Greeks other Gentiles, which occasion'd his imprisonment at Rome, c. 2.1. & 4.3, 18. Act. 21.28, 29. & 26.17, 18. Eph. 3.1. yet this did not deter him from his office, but he took pleasure in doing his duty, Act. 5.41. 2 Tim. 2.10. gladly spending himself and being spent for their Souls, 2 Cor. 12.15. for their edification and consolation, 2 Cor. 1.6, 7. Phil. 1.12, 13., and fill up p that which is behind of the afflictions of Christ in my flesh One learned man renders the next clause (what remains concerning the afflictions for Christ in my flesh) however if we conceive of things distinctly, we may retain our own translation, considering Paul's filling up is either (1.) with respect to Christ, so he does not mean what Christ suffered in his own proper person during his tabernacling here; for neither Paul nor any other Pen-man of the N. T. does use the term affliction, to express the sufferings of Christ whereby he appeased God's wrath and satisfied his justice; that he finished in his own person when he gave up the Ghost, Ioh. 19.30. he perfected all compleatly, v. 14, 22. nothing will be required from any believer upon that account, Rom. 6, 9.10. Heb. 10.14. there be no remains upon that account, all was fill'd up by Christ himself. All can be imagined that Paul should mean in this respect would be only from Christ's leaving an example, 1 Pet. 2.21. q. d. As Christ has suffered for my Salvation so in like manner following him, I bear his Cross, suffering for his Gospel and Glory, or, (2) with respect to Paul himself; the sense is q. d. As I have born a great part of afflictions for the name of Christ, and in his glorious communion, 2. Cor. 1.5. Gal. 6.17. 2 Tim. 1.8, 10. So in like manner I fill up the remains of them assign'd to me a member of the mystical body in conformity to the Image of him who is the head, Rom. 8.18. 1 Pet. 4.13. I do by little and little accomplish in my present sufferings (which makes a part of it) the portion allotted to me in the same afflictions, which are accomplished and accomplishing in our brethren, that are in the world, 1 Pet. 5.9. in time, and degree according to God's Council whereby the head was preordain'd to suffer, Act. 4.28. 1 Pet. 1.20.) which apportion'd to every member what share it is to bear, till it be perfectly conformed to Christ, Phil. 3.10, 12, 21. These sufferings as Christians, 1 Pet. 4.13, 14, 16. (which the members undergo in their causes) may be said to be the afflictions of Christ (1) being for his cause and Glory, the troubles they recieve upon his account may be called his, the badges of his Family and followers, Gal. 6.17. Heb. 11.26. (2) because of the union betwixt Head and Members, 1 Cor. 12.12. they being given to the whole body, the wounds of his Members, are his, Act. 9.4, 16. he does Sympathize with them, but as he fini hed his work of proper sufferings, while in the flesh, so the Apostle's expression intimates here, their sufferings shall not last longer than they are in the body, they need not fear any purgatory afterwards., for his bodies sake, which is the Church And whiles Paul suffered here he adds another reason for the supporting and chearing of him, viz the usefulness of them for the whole Church, the mystical. body of Christ, as v. 18. which consideration might sweeten his bitterest afflictions, not only because it was in their service to further their faith that he was so persecuted, but for their edification and consolation, this was the scope of his patience, Phil. 1.12, 13, 14. to encourage those who knew his Testimony to embrace the truth, 2 Tim. 2.10. what the Rhemists and other Papists infer hence that the Apostle satisfied for the sins of other believers by his sufferings contributing to the Churches Treasury of Satisfactions for temporary punishments is altogether groundless. 'Tis bruitish to conclude because he sustained afflictions for the edification of the Church, that therefore he satisfied for the sins of the Church: because he was spent for the Corinthians that he answered for their faults, 2 Cor. 12.15. he was not Crucified for any, 1 Cor. 1.13. to make Paul's sufferings satisfactory is to derogate from Christ's merit, none is without sin as Christ was, and 'tis necessary for him that satisfieth, Prov. 20.9. Christ's Sacrifice became expiatory being offered by the eternal Spirit, Heb. 9.14. he having born the sins of believers in his own natural body upon the Cross, and that by himself, there needs no supplements (could any be found) from others, Ioh. 1.29. Heb. 1.3, 8. 1 Pet. 2.24. 1 Ioh. 2.2. To conceit there is any need of humane satisfactions as supplies to Christ's sufferings, is to cross the Apostle's main drift here, v. 12, 13, 14, 20, 22. he was far from satisfying for himself, Phil. 3.9, 12. and shows that every one shall bear his own burden, Gal. 6.5. however he should endeavour to honour Christ, and edifie his Church, 2 Cor. 12.10.. And the copulative is used as causal, fill up not simply, but in ones turn, implying a contradistinction betwixt what Christ suffered for the Apostle, and what the Apostle suffered for Christ; Christ in his rank suffered what was necessary for my redemption; now I in my turn (by his gift, Phil. 1.29.) undergo what afflictions are usefull for his glory. He purchas'd Salvation by his cross, I advance his Kingdom and cause by my combats.

Whereof I am made a minister See under what title he suffers for the Church, because a minister (in the more general acceptation of the word) as v. 23. not as one of the antients says) to give the price of redemption but to preach. He look'd not on his Apostleship as a domination but ministration, 2 Cor. 5.18. and though in regard of his call he was an extraordinary Apostle, yet he (remembring his Masters injunction, Mat. 20.26.) no more than Peter did affect dominion or a Lordship over Christ's heritage, 2 Cor. 1.24. 1 Pet 5.1, 2, 3. according to his singular and eminent call to be a Minister and a witness, Act. 26.16. as he does elsewhere make mention of the Minister of God, 2 Cor. 6.4. 1 Thess. 3.2. of the N.T. Gospel, word, reconciliation, Act. 6.4. 2 Cor. 5.18, 19. & 3.6. Eph. 3.7. of Jesus Christ and of the Lord, Rom. 15.8. 1 Cor..1. Eph. 6.17. 1 Tim. 4.6. so he does here by reason of the nion, twixt the head and the body, own himself to be constituted a Minister of the Church, (which some of a lower rank, like not now to be called.) according to the dispensation of God And that by divine vouchsafement and commandment being called from persecution of the Church to this ministry, Act. 9.15, 16. 1 Cor. 4.1. 2 Cor. 5.19. Eph. 1.10. Yea and also for them at Colosse who being of the Gentiles were in his commission, according to the gift of the grace of God given to him, Eph. 3.7., which is given to me for you, to fulfil the word of God Fully to preach the word of God amongst them, as well as to the Rom. and others, Rom. 15.19. and so to fulfill the prophecy, Zech. 2.11. for the calling of the Gentiles by the promulgation of the Gospel amongst them, Act. 22.21. Rom. 1.5. & 11.13. 1 Tim. 2.7. and so fulfilling God's word, by fully expounding the whole Doctrine of Salvation amongst them, and promoting of it to the end of his Life..

Even the mystery which has been hid from ages, and from generations Viz. that holy secret of godliness, c. 2.2, 3. & 4.3. Mat. 13.11. Rom. 16.25, 26. 1 Cor. 2.7. Ephes. 3.3, 4.6, 8, 9, 10. see 1 Tim. 3.16. Rev. 14.6. which does not consist in beggarly Elements, Gal. 4.9. or vain speculations, which these Colossians are caution'd to avoid, c. 2.8. however varnished, but is to them who are saved, the power of God, Rom. 1.16. 1 Cor. 1.18, 19. and the wisedom of God, 1 Cor. 1.24. which lay hid in God before the World, 1 Cor. 2.7. 2 Tim. 1.9. Tit. 1.2. 1 Pet. 1.20. yea and after God had to our first Parents, and so to his people the Iews given some glympse of this mystery, which yet the Gentiles of several ages were ignorant of, and many of the Iews, yea the most knowing of them, did not for many Generations, know that the Gentiles without circumcision, &c. were to be admitted into the Church, Act. 10.28. the Prophets were very inquisitive to know the meaning of it, but yet they also were much in the dark, 1 Cor. 2.9. 1 Pet. 1.11. yea the Angels did not know this hidden mystery, till revealed by the Church, Eph. 1.10., but now is made manifest to his saints But now God that revealeth secrets, Dan. 2.28. has opened his bosome Counsel about this affair most clearly, so that his Glory by those that really fear him, may be seen with open face as in a Glass through Christ, Mat. 13.11. Mark. 4.11. Ioh. 8.47. and 15.15. Act. 16.14. 1 Cor. 2.10, 16. 2 Cor. 3.18. all necessary to Salvation being made conspicuous and clear to them, 1 Pet. 2.9..

To whom God would make known He refers the manifestation, purely to God's good will and pleasure, (as Christ himself does, Mat. 11.26, 27. Luk. 10.21.) so in the like case, Rom. 9.18. that having mentioned Saints none might conceit it was for foreseen faith, but the Colossians might value their privilege, reverently receive that grace which was not given to all: in short to restrain curiosity why God would not do it otherwise or sooner he cuts the knots of all questions, only by signifying his sovereign pleasure, he would make it known to them elsewhere, Eph. 1.9. This mystery of his will according to his good pleasure, Eph. 1.9. which was not to be touched till he thought meet to make it known. what is the riches of the glory of this mystery among the Gentiles Some refer the glory to mystery as glorious mystery because it lets forth divine glory and promiseth it to believers, Luk. 2.14. others, and the most, rather to riches and that either as its Epithet (v. 11.) the glorious riches of this mystery, or noting the sub ect for Salvation of the Church amongst the Gentiles, Eph. 1.18. & 3.7, 8. its usual with the Apostle to use the word riches to set forth abundance, Rom. 2.4. & 11.33. Eph. 1.7. here for the praise of the Gospel he would signifie a very great and most abundant glory far surpassing any former ministration, 2 Cor. 3.8, 18. In the law those riches, (Eph. 2.7.) were not only imperfectly and obscurely discovered but scatteredly with broken beams, as the sun in water when the water is disturbed; one attribute hining out in one work, another in another, but now the harmony of the divine attributes in mans redemption shines out most fully, clearly and gloriously contracted in Christ who is the object and revealer of the mystery by his Spirit, the glory whereof breaks forth with much more splendour amongst the Gentiles, Rom. 15.7, 8, 9. 1 Cor. 2.10. 2 Cor. 3.9, 18. all glory before was but a shadow to this, c. 2.17. 2 Cor. 3.18. Gal. 3.1. Heb. 10.1., which is Christ in you Which is Christ, amongst, for, or in them, i. e. who not only was preached amongst them, but whom they possessed, and who dwelt in them by faith, Eph. 3.17. the Revelation being accompanied with the power of the spirit in the translating them by his glorious power from the Kingdom of darkness into his Kingdom, v. 13. Luk. 17.21. Gal. 2.20. & 4.19. Eph. 3.5, 7. the hope of glory So is not only the object, 1. Tim. 1.1. but the ground of their expectation of glory, he in whom the mystery begins, and ends, 1 Tim. 3.16. out of whom all are hopeless of being happy, Eph. 2.12. and in whom all have strong consolation, Heb. 6.18..

Whom we preach Here he shows that the subject of his and other ministers preaching was Christ (as he had before describ'd him) in whom alone hope of glory was to be had, Act. 4.12. 1 Cor. 2.2. Gal. 5.4. 1 Ioh. 1.3., warning every man and teaching every man in all wisedom The manner of it was by admonishing and instructing all, in all the Christian wisedom that Christ required, that they might avoid sin and do their duty he means all collectively, not distributively of the generals of each; not each one of those generals, excluding none from the communion of so great a benefit, having no acception of Nations or persons, making no exception of any condition, but inviting all men to Christ, holding forth this light of the Gospel to whosoever would receive it, whiles God did vouchsafe life and strength to them, in the most taking way, Act. 20, 21.27, 31. Rom. 1.14, 15, 16. 1 Tim. 3.2. 2 Tim. 2.24. & 3.16. & 4.2. Tit. 1.9., that we may present every man perfect in Jesus Christ And the end and aim he and others of his mind had in preaching of this matter in such a manner was the same with Christ's, v. 22. to put them into such an estate by their labours that they might through Christ, appear at a throne of grace, without confusion, 2 Cor. 11.2 Phil. 3.12.15. Heb. 5.14..

Whereunto I also labor, striving according to his working To perform which, says he, I earnestly endeavour and take pains to weariness as an husbandman, 2 Tim 2.6. contending as one in an agony, 1 Thess. 5.12. by his grace which was with me, 1 Cor. 15.10. in power, not by my own strength or wisedom to do or suffer., which worketh in me mightily. But by his effectual aids enabling me for his service with might, c. 1.11. Rom. 15.15. to 21. 1 Cor. 9.25, 26, 27. Eph. 1.19, 20. & 3.7. Phil. 4.13.