Կողոսացիներ / Colossians - 1 |

Text:
< PreviousԿողոսացիներ - 1 Colossians - 1Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Կողոսացիս Թղթոյն

Զայս առաքէ ՚ի Հռոմէ, մինչ ո՛չ էր տեսեալ զնոսա, այլ լուաւ վասն նոցա. եւ է պատճառ թղթոյս՝ ա՛յս։ Կողոսացիքն խորհէին շրջել յիմաստութիւն Հելլենացւոցն ՚ի հաւատոցն որ ՚ի Քրիստոս, եւ յօրինական կերակուրսն եւ ՚ի թլփատութիւնն։ Զայս ամենայն լուեալ առաքեալն՝ գրէ զթուղթս զգուշանալ նոցա։ Եւ նախ գոհանայ զԱստուծոյ, նշանակեալ թէ ՚ի խաւարէն զերծայք եւ եկիք ՚ի լոյսն ճշմարիտ. եւ ՚ի Քրիստոսն յոր հաւատացիք, պատկեր է Աստուծոյ եւ բան, որով ամենայնն եղեւ. եւ եթէ վայել էր նմա գործել այնպես, եւ լինել անդրանիկ արարածոց եւ անդրանիկ ՚ի մեռելոց. զի զերկոսին յառաջեցուսցէ, եւ կենդանացուսցէ զամենայն։ Նախագաղափարէ նոցա մնալ ՚ի հաւատս. նշանակէ եթէ ինքն Պաւղոս պաշտօնեայ է աւետարանին՝ յորում առաքեցաւ։ Յայտնէ եւ վասն օրինացն եւ վասն նորին կերակրոցն, եւ վասն աւուրցն, որ ՚ի նմանէ պատուեցաւ. ցուցանէ եթէ հնացեալ դադարեաց ընդ թլփատութեանն։ Խորհրդակցի նոցա մի՛ պատրիլ յիմաստնոցն՝ որք խաբեն ասէ զձեզ։ Եւ դարձեալ խրատէ աստ զծնօղսն եւ զորդիսն. զարսն եւ զկանայսն, զծառայսն եւ զտեարսն, զաղախինսն եւ զտիկնայսն. եւ զայլ սովորական խորհուրդն ասացեալ կատարէ զթուղթն. պատուիրելով նոցա, զի յորժամ ընթերցցի ՚ի նոցանէ թուղթն, եւ ՚ի Լաւոդիկեցւոց եկեղեցին զսա ընթերցցին, եւ զոր առ Լաւոդիկեցիսն՝ նոցա ընթեռնուլ։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В Азиатской области Фригии, в долине реки Лика, во времена Ап. Павла находился довольно большой город Колоссы. В последующее время имя этого города исчезает из истории и на месте его появляется новый небольшой город - Хоны, в котором в 8-м веке совершилось известное чудо Архангела Михаила. Это был город богатый и стоял на дороге, ведшей из глубины Азии в Ефес, представлявший собою религиозный центр Малой Азии.

Неизвестно, когда были занесены первые семена христианства в Колоссы. Может быть, приходившие из Фригии на день Пятидесятницы в Иерусалим и бывшие свидетелями сошествия Духа Святого на Апостолов и других верующих, иудейские прозелиты ознакомили и Колоссян с Евангелием Христовым. Но церковь из язычников Колосских (Кол 2:13) была основана одним из учеников Апостола Павла - сам Павел не был в Колоссах (Кол 1:6: и II:1-3) - Епафрасом, который был Колосским гражданином (I:7). Когда Ап. писал Колосской церкви свое послание, она уже была прочно устроена и, следов., насчитывала не один год существования.

Послание к Колоссянам написано Апостолом из римских уз (Кол 4:3: и 18) именно из первых его уз (от весны 62-го года до весны 64-года). Об этом говорит то обстоятельство, что Ап., по изображению послания к Колоссянам (IV:7-14), пользовался в своих узах значительными льготами и мог принимать к себе различных посетителей, а это как раз совпадает с изображением первых уз Апостола в кн. Деяний (28:16-31). Затем Апостол в послании к Филимону, написанном в одно время с посланием к Колоссянам, выражает надежду посетить Колоссы в случае освобождения из уз. Между тем, будучи в кесарийских узах, Апостол сам потребовал суда у кесаря (Деян 25:10-12). Ясно, что он не мог там, в Кесарии, мечтать о возможности побывать в Колоссах: дело его должно было решиться только в Риме и только в Риме он мог высказать надежду на освобождение.

К Апостолу Павлу в Рим явился основатель Колосской церкви Епафрас, чтобы испросить у Апостола советов по поводу угрожавшего Колосской церкви лжеучения. Это лжеучение могло увлечь Колосских христиан. - Что это было за лжеучение - о том сказано в заключение толкования на вторую главу нашего послания. Апостол не мог спокойно отнестись к опасности, угрожавшей той церкви, которая была основана его учеником. Кроме того Епафрас несомненно сообщил ему о некоторых недостатках в нравственной жизни колосских христиан, и оба эти обстоятельства и послужили поводом, по которому Апостол обратился к Колоссянам с посланием. Целью послания, естественно, было: положить конец ненормальным явлениям в жизни Колосской церкви и предостеречь верующих от увлечения новым лжеучением.

Церковное предание согласно признает это послание подлинным произведением Апостола Павла. Мужи Апостольские приводят некоторые места из этого послания, а Климент Александрийский прямо говорит, что послание к Колоссянам есть произведение Апостола (Павла). Только в 19-м веке стали высказываться сомнения в подлинности этого послания, но, собственно говоря, все эти сомнения не имеют под собою сколько-нибудь серьезных оснований. Главное, на что указывает библейская отрицательная критика, - это чрезвычайно возвышенные представления этого послания о лице Господа Иисуса Христа и подробности о мире духов и об отношении Христа к этому миру. В других посланиях, - говорят критики, - которые несомненно принадлежат Апостолу Павлу, таких христологических подробностей мы не находим, и там Апостол будто бы не возвышается далее представления о Христе как о небесном человеке, втором Адаме. Кроме того указывают на некоторые особенные слова и обороты послания к Колоссянам, которые не попадаются в несомненно подлинных произведениях Апостола Павла.

Что касается прежде всего разницы в языке, то она не может говорить против подлинности нашего послания. Ведь и в несомненно подлинных Павловых посланиях язык нередко различный - один в одном послании, другой - в другом (ср. напр. 1-е и 2-е послания к Коринфянам). В содержании послания также не усматривается ничего такого, что противоречило бы несомненно подлинным посланиям Апостола Павла. Во первых, совершенная неправда, чтобы в несомненно подлинных произведениях Апостола Павла не было учения о Христе как о Боге. Довольно припомнить только то, что говорит Апостол о Христе в посл. к Рим (9:4, 5) или в 1: к Кор (8:4-6) и др. местах. А затем, во вторых, в несомненно подлинных посланиях Павла по местам говорится и об отношении Христа к миру духов (см. Рим 8:38-39, 1Кор.15:24-28). Другие соображения критиков слишком субъективны, чтобы о них стоило говорить. Единственно разве заслуживает опровержения ссылка критиков на то, что послание к Колоссянам, по местам, повторяет собою послание к Ефесянам. Говорят именно, что послание к Колоссянам представляет собою сокращение послания к Ефесянам, сделанное каким-либо учеником Павла. Но и этим обстоятельством смущаться нечего. Во первых, сходные по видимости в обоих посланиях выражения о Христе при ближайшем рассмотрении оказываются имеющими свои особые оттенки в мысли (ср. напр. Кол 1:10: и Еф 1:21: или Кол I:20: и Еф 2:16: и др.), а во вторых несомненно сходные места в 3-й и 4-й главах объясняются тем, что оба послания возникли при одних и тех же условиях. Оба послания написаны Апостолом почти в одно и тоже время (посл. к Еф - раньше), переданы чрез одно и тоже лицо и назначались для смежных между собою церквей (послание к Ефесянам, как соборное, было прочитано и в соседних с Колосскою церковью церквах).

Послание к Колоссянам можно разделить с удобством на две части - догматико-полемическую или вероучительную (1:3b-II:23) и нравоучительную (3:1-4, 6), с предисловием (1:1-3а) и заключением (4:7-18). Подробное обозрение содержания по главам дается в самом толковании на послание.

Из святоотеческих толкований на послание к Колоссянам должны быть прежде всего упомянуты беседы св. Иоанна Златоуста, толкования блаж. Феодорита, Феофилакта. Затем есть объяснение Экумения, Амвросиаста и др. Из русских толкований наиболее основательными и обширными являются труды епископа Феофана (толкование посланий Апостола Павла к Колоссянам и к Филимону) и Я. Мухина. Послание св. Апостола Павла к Колоссянам. Опыт исагогико-экзегетического исследования. Киев 1897: г. стр. 276. Из иностранных новых сочинений об этом послании наиболее выдаются - Мейера. Послания из плена (в обработке Гаупта 1897: г.), Поля Эвальда Послания Павла к Ефесянам, Колоссянам и Филимону (в комментарии Цана изд. 2-е 1910: г.) и Дибелиуса. Послания Апостола Павла к Колоссянам, Ефесянам и Филимону (1912: г.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
COLOSSE was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, iv. 13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, A.D. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2 Cor. iv. 7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1 Cor. iii. 10.

We have here, I. The inscription, as usual, ver. 1, 2. II. His thanksgiving to God for what he had heard concerning them--their faith, love, and hope, ver. 3-8. III. His prayer for their knowledge, fruitfulness, and strength, ver. 9-11. IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel, ver. 12-29.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Epistle of Paul the Apostle to the Colossians
Colosse, or rather Colassa, (see on Col 1:1 (note)), was a city of Phrygia Pacatiana, now a part of Natolia, in Asia Minor, seated on an eminence on the south side of the river Maeander, now Meinder, near to the place where the river Lycas enters the earth, and begins to run under ground, which course it continues for about three-quarters of a mile, before it emerges and falls into the Maeander. Of this ancient city not much is known: it was situated between Laodicea and Hierapolis, and at an equal distance from either; and to this place Xerxes came in his expedition against Greece.
The government of this city is said to have been democratic, and its first magistrate bore the title of archon and praetor. The Macedonians transferred Colosse to the Persians; and it afterwards passed under the government of the Seleucidae. After the defeat of Antiochus III., at the battle of Magnesia, it became subject to Eumenes, king of Pergamus: and when Attalus, the last of his successors, bequeathed his dominions to the Romans, this city, with the whole of Phrygia, formed a part of the proconsular province of Asia; which division subsisted till the time of Constantine the Great. After the time of this emperor, Phrygia was divided into Phrygia Pacatiana, and Phrygia Salutaris: and Colosse was the sixth city of the first division.
The ancient city of Colosse has been extinct for nearly eighteen hundred years; for about the tenth year of the Emperor Nero, about a year after the writing of this epistle, not only Colosse, but Laodicea and Hierapolis, were destroyed by an earthquake, according to Eusebius; and the city which was raised in the place of the former was called Chonos or Konos, which name it now bears. See New Encyclopedia. On modern maps Konos is situated about twenty miles NE. of Degnizlu, in lat. about 38 north, and in long. 29 40' east of London.
The epistle to this city appears to have been written about the same time with that to the Philippians, viz. towards the end of the year 62, and in the ninth of the Emperor Nero.
That the two epistles were written about the same time is rendered probable by the following circumstance: In the Epistle to the Philippians, Phi 2:19, St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins with the apostle in the salutation at the beginning of this epistle, it is evident that he was still at Rome, and had not yet been sent to Philippi; and as St. Paul wrote the former epistle nearly at the close of his first imprisonment at Rome, the two epistles must have been written within a short space of each other. See the preface to the Epistle to the Philippians.
When, or by whom, Christianity was first preached at Colosse, and a Church founded there, we cannot tell; but it is most likely that it was by St. Paul himself, and during the three years in which he dwelt at Ephesus; for he had then employed himself with such zeal and diligence that we are told, Act 19:10 : "That all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." And that Paul preached in Phrygia, the district in which this city was situated, we learn from Act 16:6 : "Now when they had gone through Phrygia and the region of Galatia;" and at another time we find that "he went over all the country of Galatia and Phrygia in order, strengthening all the disciples;" Act 18:23. It has, however, been argued, from Col 2:1, of this epistle, that Paul had never been at Colosse; for he there says: I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh. But the consequence drawn from these words does not absolutely follow. Dr. Lardner alleges a variety of considerations which induced him to believe that the Churches of Colosse and Laodicea were founded by St. Paul, viz.
1. That the apostle was twice in Phrygia, in which were Colosse, Laodicea, and Hierapolis. See the places above quoted from the Acts of the Apostles.
2. That he does in effect, or even expressly, say that he had dispensed the Gospel to the Colossians, Col 1:21-25. See particularly the 23rd, 24th, and 25th verses.
3. From several passages in the epistle it appears that the apostle does not speak as to strangers, but to acquaintances, disciples, and converts. Some think that Epaphras, who is called their apostle, Col 1:7, was the first who planted Christianity among the Colossians.
But the arguments drawn from Act 16:6; Act 18:23, referred to above, are quite invalidated, if we allow the opinion of some learned men, among whom are Suidas, Calepine, Munster, and others, that the Colossus, a gigantic statue at Rhodes, gave its own name to the people among whom it stood; for the ancient poets call the inhabitants of the island of Rhodes, Colossians; and hence they thought that the Colossians, to whom St. Paul directs this epistle, were the inhabitants of Rhodes. This opinion, however, is not generally adopted. From a great similarity in the doctrine and phraseology of this epistle to that written to the Ephesians, this to the Colossians has been considered an epitome of the former, as the Epistle to the Galatians has been considered an abstract of that to the Romans. See the concluding observations on the Epistle to the Galatians (Gal 5:17 (note)); and the notes on Col 1:4 (note), and elsewhere.
Whether the Colossians to whom the apostle addresses this epistle were Jews or Gentiles, cannot be absolutely determined. It is most probable that they were a mixture of both; but that the principal part were converted Jews is most likely. This, indeed, appears to have been the case in most of the Asiatic and Grecian Churches; for there were Jews, at this time, sojourning in almost every part of the Roman empire, which then comprehended the greatest portion of the known world.
The language of this epistle is bold and energetic, the sentiments are grand, and the conceptions vigorous and majestic. The phraseology is in many places Jewish; and the reason is obvious: the apostle had to explain subjects which never had a name in any other language. The mythology of the Gentiles could not furnish terms to explain the theology of the Jews; much less, the more refined and spiritual system of Christianity.

The salutation of Paul and Timothy to the Church at Colosse, Col 1:1, Col 1:2. They give thanks to God for the good estate of that Church, and the wonderful progress of the Gospel in every place, Col 1:3-6; having received particulars of their state from Epaphroditus, which not only excited their gratitude, but led them to pray to God that they might walk worthy of the Gospel; and they give thanks to Him who had made them meet for an inheritance among the saints in light, Col 1:7-12. This state is described as a deliverance from the power of darkness, and being brought into the kingdom of God's dear Son, Col 1:13, Col 1:14. The glorious character of Jesus Christ, and what He has done for mankind, Col 1:15-20. The salvation which the Colossians had received, and of which the apostle had been the minister and dispenser, Col 1:21-26. The sum and substance of the apostle's preaching, and the manner in which he executed his ministry, Col 1:27-29.

Albert Barnes: Notes on the Bible - 1834
Introduction to Colossians
Section 1. The Situation of Colossae
Colossae, or, as it is written in many manuscripts, Colasse, was a celebrated city of Phrygia, in Asia Minor. It was in the southern part of that province, was nearly directly east of Ephesus, north of Laodicea, and nearly west of Antioch in Pisidia. It is mentioned by Herodotus (Polyhymn. Lib. viii. c. 30) as "a great city of Phrygia, in that part where the river Lycus descends into a chasm of the earth and disappears, but which, after a distance of five stadia, rises again and flows into the Meander " - ες τον Μαιανδρον es ton Maiandron. Xenophon also mentions the city of Colossae as being Πολις οικουμενη ευδαιμων και μεγαλη Polis oikoumenē eudaimō n kai megalē - "a city well inhabited, pleasant, and large." Expedi. Cyr. Lib. i. In the time of Strabo, however, it seems to have been much diminished in size, as it is mentioned by him among the "smaller towns" - polismata - , Lib. xii. p. 864.
In the latter part of the reign of Nero, and not long after this Epistle was written, Colossae, Laodicea, and Hierapolis, were at the same time overwhelmed by an earthquake. Pliny, Hist. Nat. Lib. v. c. 41. Colossae recovered, however, from this shock, and is mentioned by the Byzantine writers as among the most opulent cities; see Koppe, Prolegomena. The ancient town is now extinct, but its site is occupied by a village called Chonos, or Khonas. This village is described by Mr. Arundell as being situated most picturesquely under the immense range of Mount Cadmus, which rises to a very lofty and perpendicular height behind the Village, in some parts clothed with pines, in others bare of soil, with vast chasms and caverns. An immense perpendicular chasm, affords an outlet to a wide mountain torrent, the bed of which is dry in summer. The approach to the village is as wild as the village itself is beautiful, abounding in tall trees, from which vines of most luxuriant growth are suspended. In the immediate neighborhood are several vestiges of an ancient city, consisting of arches, vaults, squared stones, while the ground is strewed with broken pottery, which so generally and so remarkably indicates the site of ancient towns in the East. That these ruins are all that now remain of Colossae, there seems no reason to doubt.
Colossae, as has been remarked, was situated in Phrygia. On the name Phrygia, and the origin of the Phrygians, very different opinions have been entertained, which it is not necessary to specify in order to an understanding of this Epistle. They claimed to be the most ancient people of the world; and it is said that this claim was admitted by the Egyptians, who, though boastful of their own antiquity, were content to regard themselves as second to the Phrygians. Like other parts of Asia Minor which were distinguished as provinces under the Roman empire, Phrygia is first historically known as a kingdom, and continued such until it was made a province of the Lydian monarchy. It remained a province of that monarchy until Croesus, king of Lydia, was conquered by Cyrus of Persia, who added the Lydian kingdom to his empire. After that, Phrygia, like the rest of Asia Minor, became successively subject to the Greeks, the Romans, and the Turks. In the time when the gospel was preached there, it was subject to the Romans; it is now under the dominion of the Turks. Phrygia was anciently celebrated for its fertility; but, under the Moslem yoke, a great part of the country lies uncultivated.
Section 2. The Establishment of the Church in Colossae
The gospel was first preached in Phrygia by Paul and Silas, accompanied also by Timothy; Act 15:40-41; Act 16:1-3, Act 16:6. It is said that they "went throughout Phrygia," which means, doubtless, that they went to the principal cities and towns; in Act 18:23, it is said that Paul visited Phrygia again, after he had been to Philippi, Athens, Jerusalem, and Antioch. He "went over all the country of Galatia and Phrygia in order, strengthening all the disciples." It is not, indeed, expressly said of Paul and Silas that they went to Colossae; but, since this was one of the principal cities of Phrygia, there is every reason to suppose that they preached the gospel there.
It has been doubted, however, whether Paul was ever at Colossae. It is expressly affirmed by Hug (Introduction), and by Koppe (Prolegomena), that Paul had not taught at Colossae himself, and that he had no personal acquaintance with the Christians there. It has been maintained that the gospel was, probably, first preached there by Epaphras, who heard the apostle at Ephesus, and who returned and preached the gospel to his own countrymen. The opinion that Paul had not been there, and was personally unacquainted with the church, is founded on his declaration in Col 2:1; "For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh." From this it is inferred that he was neither at Colossae nor at Laodicea. Yet it may be justly doubted whether this passage will authorize this conclusion. Theodoret long since suggested that the meaning of this was - "I have not only a concern for you, but I have also great concern for those who have not seen me." Dr. Lardner, however, maintains that the gospel was preached in Colossae by Paul. The reasons which he gives for the opinion are briefly these:
(1) The declarations of Luke, already quoted, that Paul more than once passed through Phrygia. The presumption is, that he would visit the chief cities of that province in passing and repassing through it. It is to be remembered that, according to Col 2:1, Colossae and Laodicea are placed on the same footing; and hence the difficulty of the supposition that he did not visit the former is increased. Can it be supposed that Paul would go again and again through that region, preaching the gospel in the points where it would be likely to exert the widest influence, and yet never visit either of these principal cities of the province, especially when it is remembered that Laodicea was the capital?
(2) Dr. Lardner appeals to what Paul says in Col 1:6; Col 2:6-7, in proof that he knew that they had been rightly taught the gospel. From this he infers that Paul had himself communicated it to them. This conclusion is not perfectly clear, since it is certain that Paul might have known their first teachers, and been satisfied that they taught the truth; but it is such language as he would have used on the supposition that he was the spiritual father of the church.
(3) Epaphras, says Dr. Lardner, was not their first instructor in the gospel. This he infers from what is said of him in Col 1:7, and in Col 4:12-13. He is commended as "one of them," as a "fellow-servant," as "a faithful minister of Christ," as one "beloved." But he is not spoken of as sustaining any nearer relation to them. If he had been the founder of their church, he thinks it is incredible that there is no allusion to this fact in writing to them; that the apostle should have spoken more than once of him, and never referred to his agency in establishing the church there.
(4) Paul does, in effect, say that he had himself dispensed the gospel to these Colossians; Col 1:21-25. The salutations at the end of the Epistle, to various persons at Laodicea and Colossae, show that he was personally acquainted there. See these and other reasons drawn out in Lardner's Works, vol. vi., pp. 151ff, Ed. Lond. 1829. The considerations suggested by Dr. Lardner seem to me to be sufficient to render it in the highest degree probable that the church at Colossae was founded by Paul.
Section 3. When and Where the Epistle Was Written
This Epistle is believed to have been written at Rome, when Paul was a prisoner there, and at about the same time that the Epistle to the Ephesians, and the Epistle to Philemon, were written; and that they were all sent by the same persons. It is said in the Epistle itself Col 4:7, Col 4:9, that it was sent by Tychicus and Onesimus, both of whom are commended as "faithful and beloved" brethren. But the Epistle to the Ephesians was written at Rome (see the introduction) and was sent by Tychicus Eph 6:21; and the Epistle to Philemon was sent by Onesimus. It is probable, therefore, that these persons visited Ephesus, Colossae, and the place where Philemon resided; or, rather, that Tychicus and Onesimus visited Colossae together, and that then Tychicus went to Ephesus, and Onesimus went to his former master Philemon. That this Epistle and the one to Philemon were written at about the same time, is further apparent from the fact that Epaphras is mentioned in both as with the apostle, and as joining in the salutation; Col 4:12; Plm 1:23. The Epistle to the Colossians bears internal marks of having been written at Rome, when the apostle was a prisoner. Thus, in Col 1:24, he says, "who now rejoice in my sufferings for you;" Col 4:18, "Remember my bonds." If this be so, then it is not difficult to fix the date of the Epistle with some degree of accuracy. This would be about the year 62 ad.
Section 4. The Occasion and Design of the Epistle
The general drift of this Epistle has a strong resemblance to that addressed to the Ephesians, and it bears internal marks of being from the same hand. It was evidently written in view of errors which extensively pRev_ailed among the churches of that part of Asia Minor, and was designed to inculcate the same general duties. It is of importance, therefore, to possess a general understanding of the nature of these errors, in order to a correct interpretation of the Epistle.
The church at Colossae was one of a circle or group of churches, lying near each other, in Asia Minor; and it is probable that the same general views of philosophy, and the same errors, pRev_ailed throughout the entire region where they were situated. That group of churches embraced those at Ephesus, Laodicea, Thyatira, and, in general, those addressed in the Apocalypse as "the seven churches of Asia." From some of the notices of those churches in the New Testament, as well as from the Epistle before us, we may learn what errors pRev_ailed there in general, and against what form of error particularly the Epistle to the Colossians was designed to guard.
(1) several classes of errorists are mentioned as existing within the limits of the "seven churches of Asia." Thus, in the church at Ephesus, "those which say they are apostles, and are not, and hast found them liars" Rev 2:2; in Smyrna, those "which say they are Jews, and are not, but are of the synagogue of Satan" Rev 2:9; in Thyatira, "that woman Jezebel, which calleth herself a prophetess" Rev 2:20; in Pergamos, "them that hold the doctrine of the Nicolaitanes;" those "who hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the children of Israel" Rev 2:14-15. The near proximity of these churches to Colossae would render it probable that the infection of these errors might have reached that church also.
(2) the apostle Paul, in his parting speech to the elders of the church at Ephesus, alludes to dangerous teachers to which the church there might be exposed, in such a manner as to show that there was some peculiar danger from such teachers in that community. "For I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your ownselves shall men arise, speaking perverse things, to draw away disciples after them;" Act 20:29-30. He does not specify, indeed, the kind of danger to which they would be exposed; but it is evident that the danger arose from plausible teachers of error. These were of two classes - those who would come in from abroad, implying probably that there were such teachers in the neighboring churches; and such as would spring up among themselves.
(3) in that vicinity there appear to have been numerous disciples of John the Baptist, retaining many Jewish prejudices and prepossessions, who would be tenacious of the observances of the Mosaic law. What were their views, is not precisely known. But it is clear that they regarded the Jewish law as still binding; that they would be rigid in its observance, and in insisting on its observance by others; that they had at best, if any, a very imperfect acquaintance with Christianity; and that they were ignorant of the miraculous power of the Holy Spirit, and of the fact that that had been poured out in a remarkable manner under the preaching of the apostles. Paul found a number of these disciples of John at Ephesus, who professed not to have received the Holy Spirit, and who said that they had been baptized unto John's baptism; Act 19:1-3. Among the most distinguished and influential of the disciples of John in that region was Apollos Act 18:24-25, who is represented as an eloquent man, and mighty in the Scriptures. He taught at Ephesus, but how long before he was made more fully acquainted with the gospel, is unknown.
He is represented as having been zealously engaged in that work, and as being eminently successful; Act 18:25. There is no reason to doubt that he contributed not a little in diffusing, in that region, the peculiar views held by those who were known as the disciples of John. What was precisely the doctrine which Apollos taught, before "the way of God was expounded more perfectly to him" Act 18:26, is not now known. There is every reason, however, to suppose that he would insist on the observance of the Jewish laws, and the customs of their nation. The opinions which would be likely to be defended by one in his circumstances, would be those which pRev_ailed when John preached - when the law of Moses was considered to be in full force, and when it was necessary to observe all his institutions. the Jewish law among the churches would be likely to appeal with great force to the sentiments of so good and so eloquent a man as Apollos. So extensive was his influence, that Koppe supposes that the principal errors pRev_ailing in the churches in Phrygia, which it was the design of the apostle in this Epistle to correct, could be traced to the influence of the disciples of John, and especially to the teachings of this eloquent man. Prolegomena, p. 160.
(4) If we look into the Epistle itself, we shall be able to determine with some degree of certainty the errors which pRev_ailed, and which it was the design of this Epistle to correct, and we shall find that they correspond remarkably with what we might anticipate, from what we have seen to be the errors abounding in that region.
(a) Their first danger arose from the influence of philosophy; Col 2:4-8. The apostle warns them to beware lest any one should "beguile them with enticing words;" he cautions them against "philosophy and vain deceit " - a philosophy that was based on the "tradition of men," "after the rudiments of the world, and not after Christ." Such philosophy might be expected to pRev_ail in those cities so near to Greece, and so much imbued with the Grecian spirit, and one of the chief dangers which would beset them would arise from its pRev_alence.
(b) A second source of danger referred to, was that arising from the influence of those who insisted on the observance of the rites and customs of the Jewish religion. This the apostle refers to in Col 2:16. "Let no man, therefore, judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days." These are subjects on which the Jews would insist much, and in this respect the disciples of John would be likely to sympathize entirely with them. It is evident that there were those among them who were endeavoring to enforce the observance of these things.
(c) There is some evidence of the pRev_alence there of a philosophy more Oriental than Grecian - a philosophy that savored of Gnosticism. This philosophy was subsequently the foundation of a large part of the errors that crept into the church. Indications of its pRev_alence in Colossae, occur in places like the following; Col 2:9 - "For in him (Christ) dwelleth all the fulness of the Godhead bodily;" from which it would seem probable that there were those who denied that the fullness of the Godhead dwelt physically in the Lord Jesus - a favorite doctrine of the Gnostics, who maintained that the assumption of human nature by the Son of God, was in appearance only, and that he died on the cross only in appearance, and not in reality. So in Col 2:18, there is a reference to "a voluntary humility and worshipping of angels, intruding into those things which are not seen, and which tend vainly to puff up a fleshly mind" - a description that will apply with remarkable accuracy to the homage paid by the Gnostics to the AEons, and to the general efforts of those who held the doctrines of that philosophy to intrude into those things which are not seen, and to offer an explanation of the mode of the divine existence, and the nature of the divine agency. See notes on the verses here referred to. It will contribute not a little to a proper understanding of this Epistle, to keep these things in remembrance respecting the kind of philosophy which pRev_ailed in the region in which Colossae was situated, and the nature of the dangers to which they were exposed.
(5) it will be seen from these remarks, and from the Epistle itself, that the difficulties in the church at Colossae did not relate to the moral and religious character of its members. There is no mention of any improper conduct, either in individuals or in the church at large, as there was in the church at Corinth; there is no intimation that they had been guilty of any sins but such as were common to all pagans before conversion. There are, indeed, intimations that they were exposed to sin, and there are solemn charges against indulgence in it. But the sins to which they were exposed were such as pRev_ailed in all the ancient pagan world, and doubtless such as the Gentile part of the church particularly, had been guilty of before their conversion. The following sins particularly are mentioned: "Fornication, uncleanness, inordinate affection, covetousness, anger, wrath, malice, blasphemy, filthy communications, and lying;" Col 3:5-9. These were common sins among the pagan (compare the notes at Rom. 1), and to a relapse into these they were particularly exposed; but it does not appear that any of the members of the church had given occasion for public reproach, or for apostolic reproof, by falling into them. As they were sins, however, in which they had formerly indulged Col 3:7, and as they were therefore the more liable to fall into them again, there was abundant occasion for all the solicitude which the apostle manifests on the subject.
From the remarks now made, it is easy to see what was the design of the Epistle to the Colossians. It was primarily to guard the church against the errors to which it was exposed from the pRev_alence of false philosophy, and from the influence of false teachers in religion; to assert the superior claims of Christianity over all philosophy, and its independence of the peculiar rites and customs of the Jewish religion.
It has been asked why the apostle wrote an epistle to the church at Colossae, rather than to the church in Laodicea, especially as Laodicea was the capital of Phrygia? And it has been asked also, why an epistle was addressed to that church so strikingly resembling the Epistle to the Ephesians (see Section 5), especially as it has been supposed that the Epistle to the Ephesians was designed to be a circular letter, to be read by the churches in the vicinity. The reasons why an epistle was addressed particularly to the church at Colossae, seem to have been such as the following:
(1) Onesimus was at that time with Paul at Rome, and was about to return to his master Philemon, at Colossae; see the Introduction to the Epistle to Philemon. It was perfectly natural that Paul should avail himself of the opportunity thus afforded him, to address a letter to the church at Colossae also.
(2) Epaphras, a principal teacher of the church at Colossae, was also with Paul at Rome; Col 1:7; Col 4:12. He was at that time a fellow-prisoner with him Plm 1:23, and it is not improbable that it was at his solicitation particularly that this Epistle was written. Paul had learned from him the state of the church at Colossae Col 1:6-7, and it is not impossible, as Koppe conjectures, that he had been sent to Rome by the church to seek the counsel of the apostle in the state of things which then existed in Colossae. Epaphras was, at any rate, greatly interested in the state of things in the church, as well as in the condition of the churches at Laodicea and Hierapolis Col 4:13, and nothing was more natural than that he should endeavor to induce the apostle to direct a letter that might be of benefit to them all.
(3) a particular reason for sending this Epistle appears to have been to confirm the authority of Epaphras, and to give the sanction of the apostle to the truths which he had taught. In their difficulties and dangers Epaphras had taken an important part in giving them counsel. His views might have been opposed; or his authority might have been disputed by the teachers of error there, and it was important that the apostolic sanction should be given to what he had taught. Hence, the apostle speaks with so much affection of Epaphras, and so warmly of him as a faithful servant of Christ; Col 1:7; Col 4:12-13.
(4) it may be added, that; although there is a strong resemblance between this Epistle and that to the Ephesians, and although it may be regarded as probable that the Epistle to the Ephesians was intended in part as a circular, yet this Epistle would not have been needless. It contains many things which are not in that Epistle; is especially adapted to the state of things in the church at Colossae, and would have the greater weight with Christians there from being specifically addressed to them. See Michaelis' Introduction to the New Testament, vol. v. 122, and Koppe, Prolegomena pp. 163, 164.
Section 5. The Resemblance between this Epistle and the Epistle to the Ephesians
Every person who has given any considerable degree of attention to this Epistle, must have been struck with its remarkable similarity to the Epistle to the Ephesians. That resemblance is greater by far than exists between any other two of the epistles of Paul - a resemblance not only in the general style and manner which may be expected to characterize the different productions of the same author, but extending to the course of thought; the structure of the argument; the particular instructions, and to some phrases which do not occur elsewhere. This similarity relates particularly to the following points:
(1) In the representation of the reason for which the apostle was imprisoned at Rome. This resemblance, Dr. Paley (Horae Paul) remarks, is too close to be accounted for from accident, and yet too indirect and latent to be imputed to design, and is one which cannot easily be resolved into any other source than truth. It is not found in any other of his epistles. It consists in this, that Paul in these two epistles attributes his imprisonment not to his preaching Christianity in general, but to his asserting the right of the Gent footing with the Jews, and without being obliged to conform themselves to the Jewish law. This was the doctrine to which he considered himself a martyr. Thus, in Col 1:24, he says, "Who now rejoice in my sufferings for you;" and in Col 2:1, "for I would that ye knew what great conflict I have for you, and for them at Laodicea." That is, his conflicts and trials, his imprisonment and danger of death, had somehow come upon him in consequence of his endeavoring to spread the gospel in such places as Colossae and Laodicea. These were Gentile communities; and the meaning is, that his trials were the result of his efforts to preach among the Gentiles. The same representation is made in the Epistle to the Ephesians - likewise written from Rome during his imprisonment. "For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles;" Col 3:1.
And this coincidence is also apparent by comparing two other places in the epistles. Thus, Col 4:3, "Praying for us, that God would open unto us a door of utterance to speak the mysteries of Christ, for which I am in bonds." An allusion to the same "mystery" occurs also in the Epistle to the Ephesians. "Whereby when ye read, ye may understand my knowledge in the mystery of Christ - that the Gentiles should be fellow-heirs of the same body, and partakers of his promise in Christ by the gospel;" Col 3:4-6. In the Acts of the Apostles the same statement occurs in regard to the cause for which the apostle was persecuted and imprisoned - and it is on this coincidence, which is so evidently undesigned, that Paley has founded the argument for the genuineness of the Epistles to the Ephesians and Colossians. Horae Paulinae. The statement in the Acts of the Apostles is, that the persecutions of Paul which led to his appeal to the Roman emperor and to his imprisonment, at Rome, were in consequence of his maintaining that the Gentiles were, in the Christian administration, to be admitted to the same privileges as the Jews, or that there was no distinction between them in the matter of salvation; and his sufferings, therefore, were, as he says, "in behalf of the Gentiles." See, particularly, Act 21:28; Act 22:21-22. From these passages it appears that the offence which drew down on Paul the vengeance of his countrymen was, his mission to the Gentiles, and his maintaining that they were to be admitted to the privileges of salvation on the same terms as the Jews.
(2) there is a strong resemblance between the course of thought and the general structure of the Epistles to the Ephesians and the Colossians. To an extent that does not occur in any other of Paul's epistles, the same topics are introduced, and in the same order and connection. Indeed, in some portions, they are almost identical. Particularly the order in which the various topics are introduced is nearly the same. The following portions of the two epistles will be seen to correspond with each other.
Ephesians Colossians Eph 1:15-19 with Col 1:9-11 Eph 1:20-23 with Col 1:15-19 Eph 1:10 with Col 1:20 Eph 2:1-10 with Col 1:21-23 Eph 3:7 with Col 1:25 Eph 3:9-10 with Col 1:26-27 Eph 3:17 with Col 2:7 Eph 2:11-22 with Col 2:11-15 Eph 4:14 with Col 2:8 Eph 4:15-16 with Col 2:19 Eph 4:25 with Col 3:9 Eph 4:22-24 with Col 3:9-10 Eph 4:32 with Col 3:12 Eph 5:19-20 with Col 3:16-17 Eph 5:21; Eph 6:6-9 with Col 3:18-22; Col 4:1 Eph 6:19 with Col 4:3 Eph 5:16 with Col 4:5 Eph 6:21 with Col 4:7
This resemblance, thus carried almost through the Epistle, shows that there was a similarity of condition in the two churches in reference to the dangers to which they were exposed, the kind of philosophy which pRev_ailed, the false teachers who might have an influence over them, and the particular duties to which it was desirable their attention should be turned. There is, indeed, some considerable variety of phraseology in the discussion of these topics, but still the resemblance is remarkable, and would indicate that the epistles were written not far from the same time, and clearly by the same person. It is remarkable, among other things, as Michaelis has observed, that it is only in these two epistles that the apostle warns his readers against lying; Eph 4:25; Col 3:9. Hence, we may conclude that this vice was one that particularly pRev_ailed in the region where these churches were situated, and that the members of these churches had been particularly addicted to this vice before their conversion.
Section 6. The Epistle from Laodicea
In Col 4:16 of this Epistle, the apostle gives this direction: "And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the Epistle from Laodicea." The former part of this verse is clear, and the direction was given, doubtless, because the churches of Colossae and Laodicea were in the vicinity of each other, and the instructions were adapted to both churches. Doubtless the same form of philosophy pRev_ailed, and the churches were exposed to the same errors. But it is not so clear what is meant by the "Epistle from Laodicea." The most natural and obvious interpretation would be, that Paul had sent a letter also to that church, and that he wished them to procure it and read it. But no such epistle is now extant, and, consequently, much difficulty has been felt in determining what the apostle referred to. A brief examination of the opinions entertained on the subject seems necessary in this place. They are the following:
1. It has been supposed that the reference is to a letter sent from the Laodiceans to Paul, proposing to him some questions which they desired him to answer, and that he now wishes the Colossians to procure that letter, in order that they might more fully understand the drift of the Epistle which he now sent to them. This opinion was held by Theodoret, and has been defended by Storr, Rosenmuller, and others. But the objections to it are obvious and conclusive.
(1) it is not the fair meaning of the language used by Paul. If he had referred to a letter to him, he would have said so; whereas the obvious meaning of the language used is, that the Colossians were to procure a letter in the possession of the Laodiceans, in exchange for the one which they now received from Paul. The churches were to make an exchange of letters, and one church was to read that which had been addressed to the other.
(2) if the letter had been addressed to Paul, it was doubtless in his possession; and if he wished the church at Colossae to read it, nothing would be more natural or obvious than to send it, by Tychicus, along with the letter which he now sent. Why should he give directions to send to Laodicea to procure a copy of it?
(3) if a letter had been sent to him by the Laodiceans, proposing certain questions, why did he send the answer to the church at Colossae, and not to the church at Laodicea? The church at Laodicea would certainly have been the one that was entitled to the reply. There would have been a manifest impropriety in sending an epistle to one church, made up of answers to questions proposed by another, and then at the end requesting them to procare those questions, that they might understand the Epistle.
(4) it may be added, that it is not necessary to suppose that there was any such epistle, in order to understand this Epistle to the Colossians. This is not more difficult of interpretation than the other epistles of Paul, and does not furnish in its structure any particular evidence that it was sent in answer to inquiries which had been proposed to the author.
2. It has been supposed by some that the epistle referred to was one written to Timothy, by the apostle himself, at Laodicea. This opinion was defended by Theophylact. The only show of authority for it is the subscription at the end of the First Epistle to Timothy - "The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana." But that this is erroneous, can be easily shown.
(1) the subscription to the Epistle to Timothy is of no authority.
(2) if this Epistle had been referred to, Paul would not have designated it in this manner. It would have been rather by mentioning the person to whom it was addressed, than the place where it was written.
(3) there is nothing in the Epistle to Timothy which would throw any important light on this to the Colossians, or which would be particularly important to them as a church. It was addressed to one individual, and it contains counsels adapted to a minister of the gospel, rather than to a church.
3. Many have supposed that the "Epistle from Laodicea," referred to, was one which Paul had written to the Laodiceans, partly for they use, but which was of the nature of a circular epistle, and that we still have it under another name. Those who hold this opinion suppose that the Epistle to the Ephesians is the one referred to, and that it was, in fact, sent also to the church at Laodicea. See this question treated at length in the introduction to the Epistle to the Ephesians, Section 5. The reasons for supposing that the Epistle now known as the "Epistle to the Ephesians" was neither a circular letter, nor addressed to the church at Laodicea, are there given. But if the common reading of the text in Eph 1:1, "the saints which are at Ephesus," be correct, then it is clear that that Epistle was really sent to the church in that place. The only question, then, is, whether it is of so general a character that it might as well be sent to other churches as to that, and whether Paul actually sent it as a circular, with a direction to different churches? Against this supposition, there are strong improbabilities:
(1) It is contrary to the usual practice of Paul. He addressed letters to particular churches and individuals; and, unless this case be one, there is no evidence that he ever adopted the practice of sending the same letter to different individuals or churches.
(2) there would have been some impropriety in it, if not dishonesty. An avowed circular letter, addressed to churches in general, or to any number whose names are enumerated, would be perfectly honest. But how would this be, if the same letter was addressed to one church, and then, with a new direction, addressed to another, with no intimation of its circular character? Would there not be a species of concealment in this which we should not expect of Paul?
(3) how happens it, if this had occurred, that all remembrance of it was forgotten? When those epistles were collected, would not the attention be called to the fact, and some record of it be found in some ancient writer Would it fail to be adverted to that the same epistle had been found to have been addressed to different churches, with a mere change in the name?
4. There is but one other opinion which can exist on this question; and that is, that the apostle refers to some letter which had been sent to the Laodiceans, which we have not now in the New Testament. If this be so, then the reference could only be to some epistle which may be extant elsewhere, or which is now lost. There is an epistle extant which is known by the name of "Paul's Epistle to the Laodiceans;" but it has no well-founded claims to being a genuine epistle of Paul, and is universally regarded as a forgery. "It is," says Michaelis, "a mere rhapsody, collected from Paul's other epistles, and which no critic can receive as a genuine work of the apostle. It contains nothing which it was necessary for the Colossians to know, nothing which is not ten times better and more fully explained in the Epistle which Paul sent to the Colossians; in short, nothing which could be suitable to Paul's design."
Introduction to the New Testament iv. 127. The Greek of this Epistle may be found at length in Michaelis; and, as it may be a matter of curiosity, and will show that this cannot be the Epistle referred to by Paul in Col 4:16, I will subjoin here a translation. It is as follows: "Paul an apostle, not of men, neither by men, but by Jesus Christ, to the brethren in Laodicea. Grace be to you, and peace, from God the Father, and our Lord Jesus Christ. I give thanks to my God in Christ always, in my prayers, that you are mindful of and are persevering in good works, waiting for the promise in the day of judgment. And let not the vain speeches of some who would conceal the truth disturb you, to turn you away from the truth of the gospel which has been preached unto you. Now God grant that all they who are of me may be borne forward to the perfection of the truth of the gospel, to perform those excellent good works which become the salvation of eternal life.
And now are my bonds manifest, in which bonds I am in Christ, and at the present time; but I rejoice, for I know that this shall be for the furtherance of my salvation, which is through your prayer and the supply of the Holy Spirit, whether by life or by death. For to me to live is Christ, and to die is joy. But our Lord himself shall grant you his mercy with us, that, possessing love you may be of the same mind and think the same thing. On this account, brethren, as ye have heard of the appearing of the Lord, so think and do in the fear of God, and it shall be eternal life to you, for it is God who worketh in you. Do all things without complaints and disputings. And for the remainder, brethren, rejoice in the Lord Jesus Christ, and see that ye keep yourselves from all base gain of covetousness. Let all your requests be made known with boldness unto God, and be firm in the mind of Christ. And finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are holy, whatsoever things are just, whatsoever things are lovely, these things do.
And what you have heard and received, keep in your hearts, and it shalt give you peace. Salute all the brethren with an holy kiss. All the saints salute you. The grace of our Lord Jesus Christ be with your spirit. Amen. Cause that this epistle be read in the church of the Colossians, and do you also read the epistle from Colossae." Nothing can be plainer than that this is not such an epistle as the apostle Paul would have written; it is therefore a mere forgery. The conclusion to which we are conducted is, that the reference in Col 4:16, is to some epistle of Paul to the church at Laodicea which is not now extant, and that the probability is, that, having accomplished the object for which it was sent, it has been suffered to be lost. Thus, it is to be numbered with the writings of Gad, and Iddo the seer, and Nathan, and the prophecy of Ahijah the Shilonite, and the book of Jehu Ch1 29:29; Ch2 9:29; Ch2 20:34; Kg1 16:1; works which, having accomplished the object for which they were composed, have been suffered to become extinct.
Nor is there anything improbable or absurd in the supposition that an inspired book may have been lost. There is no special sacredness in a mere writing, or in the fact that inspired truth was recorded, that makes it indispensable that it should be preserved. The oral discourses of the Saviour were as certainly inspired as the writings of Paul; and yet but a small part of what he said has been preserved; Joh 21:25. Why should there be any improbability in supposing that an inspired book may also have been lost? And, if it has, how does that fact weaken the evidence of the importance or the value of what we now possess? How does the fact that a large part of the sermons of the Saviour have perished, by not being recorded, diminish the value, or lessen the evidence of the divine authority, of the Sermon on the Mount?

This chapter embraces the following topics:
(1) The usual salutation to the church; Col 1:1-2.
(2) thanks to God for what He had done for the Colossians, and for the fruits of the gospel among them; Col 1:3-8.
(3) prayer that they might persevere in the same course, and might walk worthy of their calling; Col 1:9-11.
(4) an exhortation to render thanks to God for what He had done for them in redemption; Col 1:12-14.
(5) a statement of the exalted dignity of the Redeemer; Col 1:15-18.
(6) a statement of what Christ had done in the work of redemption, in making peace by the blood of his cross and reconciling the world to God; Col 1:19-20.
(7) through this gospel, Paul says, they had been reconciled to God, and were now brought into a state in which they might be presented as holy and unblameable in his sight; Col 1:21-23.
(8) of this gospel, Paul says he was a minister; in preaching it he had been called to endure trials, but those trials he endured with joy; and in preaching this gospel he used the utmost diligence, warning every man, and teaching every person in all wisdom, so that he might present each one perfect in Christ Jesus; Col 1:24-29.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle's declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

Col 1:1, After salutation Paul thanks God for their faith; Col 1:7, confirms the doctrine of Epaphras; Col 1:9, prays further for their increase in grace; Col 1:14, describes the true Christ; Col 1:21, encourages them to receive Jesus Christ, and commends his own ministry.

John Gill
INTRODUCTION TO COLOSSIANS 1
This chapter contains the inscription of the epistle; the apostle's usual salutation; his thanksgiving to God on behalf of the Colossians for grace received; his prayers, that more might be given them; an enumeration of various blessings of grace, which require thankfulness, in which the glories and excellencies of Christ are particularly set forth: and it is concluded with an exhortation to a steadfast adherence to the Gospel, taken from the nature, excellency, and usefulness of the ministry of it. The inscription, and the salutation, are in Col 1:1, and are the same with those in the epistle to the Ephesians, only Timothy is joined with the apostle here, and the Colossians have the additional character of brethren given them. The thanksgiving is in Col 1:3, the object of it is God, the Father of Christ; the time when made, when in prayer to him; its subject matter, the faith and love of the saints; to which is added, their happiness secured for them in heaven, their hope was conversant with: and whereas the Gospel was the means by which they came to the hearing and knowledge of it, this is commended from the subject of it, the doctrine of truth; from the spread of it in the world; and from its efficacy in bringing forth fruit in all, to whom it came in power, and that with constancy, Col 1:5, and also from the testimony of Epaphras, a faithful minister of Christ, and theirs, who was dear to the apostle, and of whom he had the above account of them, Col 1:7. And then follow his prayers for them, that they might have an increase of spiritual knowledge, and that they might put in practice what they knew; and for that purpose he entreats they might be blessed with strength, patience, and longsuffering, Col 1:9. And in order to excite thankfulness in himself and them, he takes notice of various blessings of grace; of the Father's grace in giving a meetness for eternal glory and happiness, by delivering from the power of darkness, and translating into the kingdom of his Son, Col 1:12, and of the Son's grace in obtaining redemption by his blood, and procuring the remission of sins, Col 1:14, which leads the apostle to enlarge upon the excellencies of the author of these blessings, in his divine person, as the image of God, and the first cause of all created beings, Col 1:15, which he proves by an enumeration of them, as created by him, and for his sake, by his pre-existence to them, and their dependence on him, Col 1:16, and in his office capacity, as Mediator, being the head of the church, the governor of it, and the first that rose from the dead; by all which it appears that he has, and ought to have the pre-eminence, Col 1:18. And this is still more manifest from his having all fulness dwelling in him, to supply his body the church, of which he is the head, Col 1:19, and from the reconciliation of all the members of it to God by him, Col 1:20, which blessing of grace is amplified partly by the subjects of it, who are described by their former state and condition, aliens and enemies, and by their present one, reconciled by the death of Christ in his fleshly body; and partly by the end of it, the presentation of them holy, blameless, and irreprovable in the sight of God, Col 1:21. Wherefore it is a duty incumbent on such to abide by the Gospel of Christ, which brings the good tidings of peace and reconciliation, and is the means of faith and hope; and the rather, since they had heard it themselves, and others also, even every creature under heaven; and the apostle was a minister of it, Col 1:23, and on his ministration of it he enlarges, by observing his sufferings for the church on account of the Gospel, which he endured with pleasure; and therefore they should, by his example, be encouraged to continue in it, Col 1:24. Moreover, he argues the same from his commission of God to preach it for their sakes, Col 1:25, and from the nature and subject matter of it, being a hidden mystery, and containing riches and glory in it; yea, Christ himself, the foundation of hope of eternal glory, Col 1:26, and from the end of preaching it, which was to present every man perfect in Christ; which end the apostle laboured and strove to obtain through the power and energy of divine grace, which wrought in him, and with him, Col 1:28.
1:11:1: [4477] Պաւղոս առաքեա՛լ Յիսուսի Քրիստոսի, կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր. [4477] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Կողոսացիս։
1 Պօղոսը՝ առաքեալը Յիսուս Քրիստոսի՝ Աստծու կամքով, եւ Տիմոթէոս եղբայրը՝
1 Պօղոս՝ Յիսուս Քրիստոսին առաքեալը Աստուծոյ կամքով եւ Տիմոթէոս եղբայրը,
Պաւղոս, առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր:

1:1: [4477] Պաւղոս առաքեա՛լ Յիսուսի Քրիստոսի, կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր.
[4477] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Կողոսացիս։
1 Պօղոսը՝ առաքեալը Յիսուս Քրիստոսի՝ Աստծու կամքով, եւ Տիմոթէոս եղբայրը՝
1 Պօղոս՝ Յիսուս Քրիստոսին առաքեալը Աստուծոյ կամքով եւ Տիմոթէոս եղբայրը,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, волею Божиею Апостол Иисуса Христа, и Тимофей брат,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ καὶ τιμόθεος ὁ ἀδελφὸς
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος (a-setee-off) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity) καὶ (and) Τιμόθεος (a-Timotheos) ὁ (the-one) ἀδελφὸς (brethrened,"
1:1. Paulus apostolus Christi Iesu per voluntatem Dei et Timotheus fraterPaul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother:
1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother,
1:1. Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother,
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timotheus [our] brother,
Paul, an apostle of Jesus Christ by the will of God, and Timotheus [our] brother:

1: Павел, волею Божиею Апостол Иисуса Христа, и Тимофей брат,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ καὶ τιμόθεος ὁ ἀδελφὸς
1:1. Paulus apostolus Christi Iesu per voluntatem Dei et Timotheus frater
Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother:
1:1. Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother,
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timotheus [our] brother,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3а Ап. посылает благословение Колоссянам от себя и от Тимофея. Благословение это по форме сходно и с Рим 1:1, 7: и еще более с 1Кор.1:1-2. - Тимофей - см. Деян 16:1, и Флп 2:20, 22.

3б-29: Ап. говорит, что состояние веры и жизни Колосских христиан производит на наблюдателя отрадное впечатление, - об этом сообщил ему Епафрас (3-8). Ап. молится о том, чтобы Колоссяне еще более усовершились в христианской жизни и познании (9-11) и благодарить Бога за совершенное Им дело нашего спасения (12-14) и в ярких чертах изображает величие лица Господа Иисуса Христа, нашего Спасителя. Чтобы отсечь для Колосских еретиков всякую возможность обольщать Колосских христиан своим учением об эонах, которые будто бы равны Христу, Ап. раскрывает учение о Христе как о Боге, без отношения к Его воплощению (15-17), а потом как о Богочеловеке (18-20), напоминая при этом, что и Колоссяне обязаны своим спасением Христу (21-23). В заключение первой главы Ап. высказывает взгляд на свои страдания, которые он несет как проповедник христианства. Говорит он об этих страданиях потому, что их плодами будут пользоваться всегда Колоссяне, как и другие христиане (24-29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Inscription and Apostolical Benediction.A. D. 62.
1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

I. The inscription of this epistle is much the same with the rest; only it is observable that, 1. He calls himself an apostle of Jesus Christ by the will of God. An apostle is a prime-minister in the kingdom of Christ, immediately called by Christ, and extraordinarily qualified; his work was peculiarly to plant the Christian church, and confirm the Christian doctrine. He attributes this not to his own merit, strength, or sufficiency; but to the free grace and good-will of God. He thought himself engaged to do his utmost, as an apostle, because he was made so by the will of God. 2. He joins Timothy in commission with himself, which is another instance of his humility; and, though he elsewhere calls him his son (2 Tim. ii. 1), yet here he calls him his brother, which is an example to the elder and more eminent ministers to look upon the younger and more obscure as their brethren, and to treat them accordingly with kindness and respect. 3. He calls the Christians at Colosse saints, and faithful brethren in Christ. As all good ministers, so all good Christians, are brethren one to another, who stand in a near relation and owe a mutual love. Towards God they must be saints, consecrated to his honour and sanctified by his grace, bearing his image and aiming at his glory. And in both these, as saints to God and as brethren to one another, they must be faithful. Faithfulness runs through every character and relation of the Christian life, and is the crown and glory of them all.

II. The apostolical benediction is the same as usual: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. He wishes them grace and peace, the free favour of God and all the blessed fruits of it; every kind of spiritual blessings, and that from God our Father, and the Lord Jesus Christ; jointly from both, and distinctly from each; as in the former epistle.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, an apostle - by the will of God - As the word αποστολος, apostle, signifies one sent, an envoy or messenger, any person or persons may be the senders: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an apostle by the will of God; signifying that he had derived his commission from an express volition or purpose of the Almighty.
And Timotheus - Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, an apostle of Jesus Christ - See the notes. at Rom 1:1
By the will of God - Notes, Co1 1:1.
And Timotheus our brother - On the question as to why Paul associated others with him in his epistles, see the notes at Co1 1:1. There was a particular reason why Timothy should be associated with him in writing this Epistle. He was a native of the region where the church was situated Act 16:1-3, and had been with Paul when be preached there, and was doubtless well known to the church there; Act 16:6. It is evident, however, from the manner in which Paul mentions him here, that he did not regard him as "an apostle," and did not wish the church at Colosse to consider him as such. It is not "Paul and Timothy, apostles of Jesus Christ," but "Paul, an apostle of Jesus Christ, and Timothy our brother." Paul is careful never to apply the term "apostle" to Timothy; Phi 1:1. "Paul and Timotheus, the servants of Jesus Christ;" compare Th1 1:1; Th2 1:1. If he had regarded Timothy as an apostle, or as having apostolic authority, it is not easy to conceive why he should not have referred to him as such in these letters to the churches. Could he have failed to see that the manner in which he referred to him was adapted to produce a very important difference in file estimate in which he and Timothy would be held by the Colossians?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: an: Rom 1:1; Co1 1:1; Co2 1:1; Eph 1:1
Timotheus: Phi 1:1; Th1 1:1; Th2 1:1; Plm 1:1
Geneva 1599
1:1 Paul, an apostle of Jesus Christ by the (a) will of God, and Timotheus [our] brother,
(a) By the free bountifulness of God.
John Gill
1:1 Paul, an apostle of Jesus Christ,.... The apostle puts his name to this epistle, by which he was known in the Gentile world, as he usually does in all his epistles; and styles himself "an apostle", as he was, having seen Christ in person, and received his commission, doctrine, and qualifications immediately from him, with a power of doing miracles to confirm the truth of his mission. This he chose to make mention of, partly because the false teachers everywhere insinuated that he was not an apostle; and partly to give the greater sanction and authority, and command the greater regard and credit to what he should say; as well as to excuse his freedom in writing to them whom he had never seen, since he was an apostle of the Gentiles, and so to them; see Rom 11:13; he calls himself an apostle "of Jesus Christ"; not of men, he was not sent out by men, but by Christ, who appeared to him, made him a minister of his, gave him his Gospel by revelation, abundantly qualified him for the work, sent him forth unto the Gentiles, in whose name he went as an ambassador and messenger of his, and whom he preached, and by whom he was greatly succeeded, to the conversion of many souls, who were seals of his apostleship in every place, 1Cor 9:2, into which office he came
by the will of God; not by the will of men, for he derived no authority and power, nor received any doctrine from men; nor by his own will, of his own head, by any usurpation of his; he did not take this office upon him of himself, but was invested with it, according to the secret will and purpose of God, from everlasting, who had ordained and appointed him to this service, and according to his will of command made known to him in time, when he told him what he should do, and openly separated, and sent him forth to do the work he had called him to; and which arose not from any merits or worthiness of the apostle, but from the sovereign good will and pleasure, free grace and favour, of God, to which the apostle continually ascribes it in all his epistles:
and Timotheus our brother; who joined with the apostle in this epistle, and whom he calls a "brother"; partly because of the Christian relation he stood in to him, and them, they being all brethren, children of the same Father, partakers of the same grace of regeneration, belonging to the same family, and so should own and love one another as brethren; and partly and chiefly because of his being a brother, companion, fellow soldier, and a fellow labourer in the Gospel. He mentions him, either because he was known unto them, or that he might be so; and to show the agreement there was between them in the doctrine of Christ, which might have the greater weight with them to abide in it.
Robert Jamieson, A. R. Fausset and David Brown
1:1 ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
by the will of God--Greek, "through," &c. (compare Note, see on 1Cor 1:1).
Timothy--(Compare Notes, see on 2Cor 1:1 and Phil 1:1). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Col 2:1); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Philem 1:2), who when converted brought the Gospel to their native city.
1:21:2: առ Կողոսացիս սո՛ւրբս եւ հաւատացեալս եղբարս ՚ի Քրիստոս[4478]։ [4478] Ոմանք. Հաւատացեալ եղբարս ՚ի Տէր։
2 Կողոսիայում եղող սրբերին եւ հաւատացեալ եղբայրներին ի Քրիստոս:
2 Կողոսայի մէջ եղող Քրիստոսով սուրբ ու հաւատացեալ եղբայրներուն.
առ Կողոսացիս սուրբս եւ հաւատացեալս եղբարս ի Քրիստոս. շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ [1]եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:2: առ Կողոսացիս սո՛ւրբս եւ հաւատացեալս եղբարս ՚ի Քրիստոս[4478]։
[4478] Ոմանք. Հաւատացեալ եղբարս ՚ի Տէր։
2 Կողոսիայում եղող սրբերին եւ հաւատացեալ եղբայրներին ի Քրիստոս:
2 Կողոսայի մէջ եղող Քրիստոսով սուրբ ու հաւատացեալ եղբայրներուն.
zohrab-1805▾ eastern-1994▾ western am▾
1:22: находящимся в Колоссах святым и верным братиям во Христе Иисусе:
1:2  τοῖς ἐν κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν χριστῶ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν.
1:2. τοῖς (unto-the-ones) ἐν (in) Κολοσσαῖς (unto-Kolossa') ἁγίοις ( unto-hallow-belonged ) καὶ (and) πιστοῖς ( unto-trusted ) ἀδελφοῖς ( unto-brethrened ) ἐν (in) Χριστῷ: (unto-Anointed) χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν. (of-us)
1:2. his qui sunt Colossis sanctis et fidelibus fratribus in Christo Iesu gratia vobis et pax a Deo Patre nostroTo the saints and faithful brethren in Christ Jesus who are at Colossa.
2. To the saints and faithful brethren in Christ at Colossae: Grace to you and peace from God our Father.
1:2. to the saints and faithful brothers in Christ Jesus who are at Colossae.
1:2. To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ:

2: находящимся в Колоссах святым и верным братиям во Христе Иисусе:
1:2  τοῖς ἐν κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν χριστῶ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν.
1:2. his qui sunt Colossis sanctis et fidelibus fratribus in Christo Iesu gratia vobis et pax a Deo Patre nostro
To the saints and faithful brethren in Christ Jesus who are at Colossa.
1:2. to the saints and faithful brothers in Christ Jesus who are at Colossae.
1:2. To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: To the saints - Those who professed Christianity. See the note on Eph 1:1.
Which are at Colosse - Instead of εν Κολοσσαις, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read εν Κολασσαις in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle.
Grace be unto you - See on Rom 1:7 (note).
And the Lord Jesus Christ - This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.
Albert Barnes: Notes on the Bible - 1834
1:2: Grace be unto you - See the notes at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the saints: Psa 16:3; Co1 1:2; Gal 3:9; Eph 1:1
faithful: Co1 4:17; Eph 6:21
Grace: Rom 1:7; Gal 1:3; Pe1 1:2; Pe2 1:2; Jde 1:2; Rev 1:4
Geneva 1599
1:2 To the saints and faithful brethren in Christ which are at (b) Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
(b) Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that faces toward Lycia and Pamphylia.
John Gill
1:2 To the saints and faithful brethren in Christ,.... This is the inscription of the epistle, in which the persons wrote unto are described as "saints", or holy men; not by birth, for all are unholy and unclean by nature; nor by baptism, for that neither takes away sin, nor gives grace; nor merely externally, by an outward reformation; but by separation, being by an act of eternal election set apart for God, for holiness, and happiness; and by imputation, Christ being made sanctification to them; and by the sanctifying grace of the Spirit of God in regeneration, being called with an holy calling, and having principles of grace and holiness wrought in them, and they formed as new men in righteousness and true holiness: and as "brethren"; being born of God, having him for their Father, and being of his household, and a part of the family in heaven and earth named of Christ, and heirs together of the grace of life, and of the heavenly glory: and as "faithful" ones; true and sincere believers in Christ, constant and persevering in the faith of him; faithful to the Gospel, and their profession of it, and to Christ, whose name they bore, and to one another, to whom they stood in the relation of brethren: and all this "in Christ"; and by, and through him; they were saints in him; they were chosen in him, and sanctified in him their head, and received all their holiness from him; they were brethren in him the firstborn of them; his God being their God, and his Father their Father; and had their faith and faithfulness from him, as well as it was exercised towards, and on him: and they are further described by the place of their abode,
which are at Colosse: a city of Phrygia:
grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the salutation, and which stands in this form in most of Paul's epistles; See Gill on Rom 1:7. The Syriac version puts "peace" before "grace", and leaves out the last clause, "and the Lord Jesus Christ"; as does also the Ethiopic version.
John Wesley
1:2 The saints - This word expresses their union with God. And brethren - This, their union with their fellow - Christians.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Colosse--written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL].
and the Lord Jesus Christ--supported by some oldest manuscripts omitted by others of equal antiquity.
1:31:3: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ։ Գոհանա՛մ զԱստուծոյ եւ զՀօրէ Տեառն մերոյ Յիսուսի Քրիստոսի, յամենայն ժամ վասն ձեր աղօ՛թս առնեմ[4479]. [4479] Ոմանք յաւելուն. Հօրէ մերմէ. եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ. գոհանամ։ Ոմանք. Գոհանամք զԱստուծոյ... աղօթս առնել։ Իսկ Ոսկան. Առնելով։
3 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից: Գոհութիւն ենք յայտնում Աստծուն եւ մեր Տէր Յիսուս Քրիստոսի Հօրը՝ միշտ ձեզ համար աղօթք անելով,
3 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն եւ Տէր Յիսուս Քրիստոսէն*։Ամէն ատեն ձեզի համար աղօթք ընելով՝ կը գոհանանք Աստուծմէ ու մեր Տէր Յիսուս Քրիստոսին Հօրմէն։
Գոհանամք զԱստուծոյ եւ զՀօրէ Տեառն մերոյ Յիսուսի Քրիստոսի, յամենայն ժամ վասն ձեր աղօթս [2]առնեմ:

1:3: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ։ Գոհանա՛մ զԱստուծոյ եւ զՀօրէ Տեառն մերոյ Յիսուսի Քրիստոսի, յամենայն ժամ վասն ձեր աղօ՛թս առնեմ[4479].
[4479] Ոմանք յաւելուն. Հօրէ մերմէ. եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ. գոհանամ։ Ոմանք. Գոհանամք զԱստուծոյ... աղօթս առնել։ Իսկ Ոսկան. Առնելով։
3 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից: Գոհութիւն ենք յայտնում Աստծուն եւ մեր Տէր Յիսուս Քրիստոսի Հօրը՝ միշտ ձեզ համար աղօթք անելով,
3 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն եւ Տէր Յիսուս Քրիստոսէն*։
Ամէն ատեն ձեզի համար աղօթք ընելով՝ կը գոհանանք Աստուծմէ ու մեր Տէր Յիսուս Քրիստոսին Հօրմէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа. Благодарим Бога и Отца Господа нашего Иисуса Христа, всегда молясь о вас,
1:3  εὐχαριστοῦμεν τῶ θεῶ πατρὶ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι,
1:3. Εὐχαριστοῦμεν (We-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) πατρὶ (unto-a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ] (of-Anointed) πάντοτε (all-to-the-one-which-also) περὶ (about) ὑμῶν (of-ye) προσευχόμενοι , ( goodly-holding-toward ,"
1:3. gratias agimus Deo et Patri Domini nostri Iesu Christi semper pro vobis orantesGrace be to you and peace, from God our Father and from the Lord Jesus Christ. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you.
3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
1:3. Grace and peace to you, from God our Father and from the Lord Jesus Christ. We give thanks to God, the Father of our Lord Jesus Christ, praying for you always.
1:3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,
We give thanks to God and the Father of our Lord Jesus Christ, praying always for you:

3: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа. Благодарим Бога и Отца Господа нашего Иисуса Христа, всегда молясь о вас,
1:3  εὐχαριστοῦμεν τῶ θεῶ πατρὶ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι,
1:3. gratias agimus Deo et Patri Domini nostri Iesu Christi semper pro vobis orantes
Grace be to you and peace, from God our Father and from the Lord Jesus Christ. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you.
1:3. Grace and peace to you, from God our Father and from the Lord Jesus Christ. We give thanks to God, the Father of our Lord Jesus Christ, praying for you always.
1:3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-8: Ап. благодарит Бога за то, что Колоссяне сохраняют веру в Иисуса Христа и любовь ко всем верующим, что они питают надежду на будущее небесное блаженство (уготованное - см. 1Пет. 1:4). - В истинном слове благовествования. Ап. этим утверждает авторитет просветителей Колоссян светом Евангелия: эти просветители сообщили им правильные понятия о христианстве... - Как и во всем мире. Желая выставить на вид величие истинного христианства и ничтожество Колосского лжеучения, Ап. говорит, что вера Христова распространилась уже по всему миру и повсюду приносит добрые плоды, привлекая к себе все новых и новых исповедников (возрастает). Главным просветителем колоссян является сотрудник Апостола Павла - Епафрас: он много способствовал правильному христианскому развитию Колосских христиан. - Любви в духе. Здесь говорится о любви Колоссян к Павлу (о любви их к христианам вообще сказано уже в 4-м ст.). Любовь эта имеет свою опору в Духе Святом и потому тверда и нелицемерна.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Thanksgiving for the Colossians.A. D. 62.
3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, 4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; 8 Who also declared unto us your love in the Spirit.

Here he proceeds to the body of the epistle, and begins with thanksgiving to God for what he had heard concerning them, though he had no personal acquaintance with them, and knew their state and character only by the reports of others.

I. He gave thanks to God for them, that they had embraced the gospel of Christ, and given proofs of their fidelity to him. Observe, In his prayers for them he gave thanks for them. Thanksgiving ought to be a part of every prayer; and whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Observe, 1. Whom he gives thanks to: To God, even the Father of our Lord Jesus Christ. In our thanksgiving we must have an eye to God as God (he is the object of thanksgiving as well as prayer), and is the Father of our Lord Jesus Christ, in and through whom all good comes to us. He is the Father of our Lord Jesus Christ as well as our Father; and it is a matter of encouragement, in all our addresses to God, that we can look to him as Christ's Father and our Father, as his God and our God, John xx. 17. Observe, 2. What he gives thanks to God for--for the graces of God in them, which were evidences of the grace of God towards them: Since we heard of your faith in Christ Jesus, and of the love you have to all the saints; for the hope which is laid up for you in heaven, v. 4, 5. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter of our prayer and thanksgiving. (1.) He gives thanks for their faith in Christ Jesus, that they were brought to believe in him, and take upon them the profession of his religion, and venture their souls upon his undertaking. (2.) For their love. Besides the general love which is due to all men, there is a particular love owing to the saints, or those who are of the Christian brotherhood, 1 Pet. ii. 17. We must love all the saints, bear an extensive kindness and good-will to good men, notwithstanding smaller points of difference, and many real weaknesses. Some understand it of their charity to the saints in necessity, which is one branch and evidence of Christian love. (3.) For their hope: The hope which is laid up for you in heaven, v. 5. The happiness of heaven is called their hope, because it is the thing hoped for, looking for the blessed hope, Tit. ii. 13. What is laid out upon believers in this world is much; but what is laid up for them in heaven is much more. And we have reason to give thanks to God for the hope of heaven which good Christians have, or their well-grounded expectation of the future glory. Their faith in Christ, and love to the saints, had an eye to the hope laid up for them in heaven. The more we fix our hopes on the recompence of reward in the other world, the more free and liberal shall we be of our earthly treasure upon all occasions of doing good.

II. Having blessed God for these graces, he blesses God for the means of grace which they enjoyed: Wherein you heard before in the word of the truth of the gospel. They had heard in the word of the truth of the gospel concerning this hope laid up for them in heaven. Observe, 1. The gospel is the word of truth, and what we may safely venture our immortal souls upon: it proceeds from the God of truth and the Spirit of truth, and is a faithful saying. He calls it the grace of God in truth, v. 6. 2. It is a great mercy to hear this word of truth; for the great thing we learn from it is the happiness of heaven. Eternal life is brought to light by the gospel, 2 Tim. i. 10. They heard of the hope laid up in heaven in the word of the truth of the gospel. "Which has come unto you, as it hath to all the world, and bringeth forth fruit, as it doth also in you, v. 6. This gospel is preached and brings forth fruit in other nations; it has come to you, as it hath to all the world, according to the commission, Go preach the gospel in all the nations, and to every creature." Observe, (1.) All who hear the word of the gospel ought to bring forth the fruit of the gospel, that is, be obedient to it, and have their principles and lives formed according to it. This was the doctrine first preached: Bring forth therefore fruits meet for repentance, Matt. iii. 8. And our Lord says, If you know these things, happy are you if you do them, John xiii. 17. Observe, (2.) Wherever the gospel comes, it will bring forth fruit to the honour and glory of God: It bringeth forth fruit, as it doth also in you. We mistake, if we think to monopolize the comforts and benefits of the gospel to ourselves. Does the gospel bring forth fruit in us? So it does in others.

III. He takes this occasion to mention the minister by whom they believed (v. 7, 8): As you also learned of Epaphras, our dear fellow-servant, who is for you a faithful minister of Christ. He mentions him with great respect, to engage their love to him. 1. He calls him his fellow-servant, to signify not only that they served the same Master, but that they were engaged in the same work. They were fellow-labourers in the work of the Lord, though one was an apostle and the other an ordinary minister. 2. He calls him his dear fellow-servant: all the servants of Christ ought to love one another, and it is an endearing consideration that they are engaged in the same service. 3. He represents him as one who was a faithful minister of Christ to them, who discharged his trust and fulfilled his ministry among them. Observe, Christ is our proper Master, and we are his ministers. He does not say who is your minister; but who is the minister of Christ for you. It is by his authority and appointment, though for the people's service. 4. He represents him as one who gave them a good word: Who also declared unto us your love in the Spirit, v. 8. He recommends him to their affection, from the good report he made of their sincere love to Christ and all his members, which was wrought in them by the Spirit, and is agreeable to the spirit of the gospel. Faithful ministers are glad to be able to speak well of their people.
Adam Clarke: Commentary on the Bible - 1831
1:3: We give thanks to God - Who is the author of all good; and from whom the grace, which has produced your conversion, has sprung by his mission of Christ Jesus. See the note on Eph 1:15, Eph 1:16 (note).
Albert Barnes: Notes on the Bible - 1834
1:3: We give thanks to God - See the notes at the parallel place in Eph 1:15-16.
Praying always for you - See the Rom 1:9, note; Eph 1:16, note; compare Th1 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: give: Rom 1:8, Rom 1:9; Co1 1:4; Eph 1:15; Phi 1:3-5, Phi 4:6; Th1 1:2
praying: Col 1:9, Col 1:13; Eph 3:14-19; Phi 1:9-11; Th1 3:10-13; Th2 2:16, Th2 2:17; Ti2 1:3
Geneva 1599
1:3 (1) We give thanks to God and the (c) Father of our Lord Jesus Christ, praying always for you,
(1) He commends the doctrine that was delivered to them by Epaphras, and their readiness in receiving it.
(c) We cannot otherwise think of God to be our salvation, except that he is Christ's Father, in whom we are adopted.
John Gill
1:3 We give thanks to God,.... Meaning himself and Timothy. This is the beginning of the epistle, which is introduced with a thanksgiving to God; to whom praise and thankfulness are always due as a Creator and preserver, as the author of all good things, as the Father of mercies, temporal and spiritual, and as the covenant God and Father of his people through Christ: wherefore it follows,
and the Father of our Lord Jesus Christ; the sense of which either is, that God the Father, who is the object of praise and thanksgiving, is both the God of Christ, and the Father of Christ, the God of Christ, as Christ is man, and the Father of Christ, as Christ is God; or the latter is exegetical of the former, and may be rendered thus, "God, even the Father of our Lord Jesus Christ": and very properly are thanks given to him under this character, because it is as he is the Father of Christ that he blesses his people with all spiritual blessings; and because he is their God, as well as his God; and their Father, as well as his Father, though in a different sense, his by nature, theirs by adoption. Moreover, as all their blessings come from God, as the Father of Christ, and through Christ, and for his sake, so it is very proper that thanks should be returned unto him under that character; and through Christ, by whom alone such sacrifices of praise are acceptable to God: it is added,
praying always for you; which, as it is expressive of the constant discharge of the duty of prayer, and the continual remembrance of these saints in it, and shows the affection the apostle had for them; so it points out the time when, and the way and manner in which Paul and Timothy gave thanks to God on account of them; it was when they were at the throne of grace, and in their frequent prayers to God; thankfulness for mercies received, both by ourselves and others, being a branch of the duty of prayer.
John Wesley
1:3 We give thanks - There is a near resemblance between this epistle, and those to the Ephesians and Philippians.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Eph 1:15-16).
We--I and Timothy.
and the Father--So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Eph 1:3.
praying always for you--with thanksgiving (Phil 4:6). See Col 1:4.
1:41:4: իբրեւ լուաք զհաւատսն ձեր՝ որ ՚ի Քրիստոս Յիսուս Տէր մեր, եւ զսէ՛րն որ ընդ ամենայն սուրբս ունիք[4480]. [4480] Ոմանք. Ձեր ՚ի Տէր մեր Քրիստոս Յիսուս։
4 լսելով ձեր հաւատի մասին ի Տէր Քրիստոս Յիսուս եւ սիրոյ մասին, որ ունէք բոլոր սրբերի հանդէպ,
4 Լսելով ձեր հաւատքը որ Քրիստոս Յիսուսին վրայ եւ այն սէրը, որ բոլոր սուրբերուն վրայ ունիք.
իբրեւ լուաք`` զհաւատսն ձեր որ ի Քրիստոս Յիսուս [3]ի Տէր մեր``, եւ զսէրն զոր ընդ ամենայն սուրբս ունիք:

1:4: իբրեւ լուաք զհաւատսն ձեր՝ որ ՚ի Քրիստոս Յիսուս Տէր մեր, եւ զսէ՛րն որ ընդ ամենայն սուրբս ունիք[4480].
[4480] Ոմանք. Ձեր ՚ի Տէր մեր Քրիստոս Յիսուս։
4 լսելով ձեր հաւատի մասին ի Տէր Քրիստոս Յիսուս եւ սիրոյ մասին, որ ունէք բոլոր սրբերի հանդէպ,
4 Լսելով ձեր հաւատքը որ Քրիստոս Յիսուսին վրայ եւ այն սէրը, որ բոլոր սուրբերուն վրայ ունիք.
zohrab-1805▾ eastern-1994▾ western am▾
1:44: услышав о вере вашей во Христа Иисуса и о любви ко всем святым,
1:4  ἀκούσαντες τὴν πίστιν ὑμῶν ἐν χριστῶ ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους
1:4. ἀκούσαντες ( having-heard ) τὴν (to-the-one) πίστιν (to-a-trust) ὑμῶν (of-ye) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) καὶ (and) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) [ἣν "[to-which) ἔχετε] (ye-hold]"εἰς (into) πάντας (to-all) τοὺς (to-the-ones) ἁγίους ( to-hallow-belonged )
1:4. audientes fidem vestram in Christo Iesu et dilectionem quam habetis in sanctos omnesHearing your faith in Christ Jesus and the love which you have towards all the saints.
4. having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints,
1:4. For we have heard of your faith in Christ Jesus, and of the love that you have toward all the saints,
1:4. Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints,
Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints:

4: услышав о вере вашей во Христа Иисуса и о любви ко всем святым,
1:4  ἀκούσαντες τὴν πίστιν ὑμῶν ἐν χριστῶ ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους
1:4. audientes fidem vestram in Christo Iesu et dilectionem quam habetis in sanctos omnes
Hearing your faith in Christ Jesus and the love which you have towards all the saints.
1:4. For we have heard of your faith in Christ Jesus, and of the love that you have toward all the saints,
1:4. Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: Since we heard of your faith - This is very similar to Eph 1:15. And it is certain that the apostle seems to have considered the Church at Ephesus, and that at Colassa to have been nearly in the same state, as the two epistles are very similar in their doctrine and phraseology.
Albert Barnes: Notes on the Bible - 1834
1:4: Since we heard of your faith in Christ Jesus - To wit, by Epaphras, who had informed Paul of the steadfastness of their faith and love; Col 1:7-8. This does not prove that Paul had never been at Colossae, or that he did not establish the church there, for he uses a similar expression respecting the church at Ephesus Eph 1:15, of which he was undoubtedly the founder. The meaning is, that he had heard of their faith at that time, or of their perseverance in faith and love.
Which ye have to all the saints - In what way they had manifested this is not known. It would seem that Paul had been informed that this was a character of their piety, that they had remarkable love for all who bore the Christian name. Nothing could be more acceptable information respecting them to one who himself so ardently loved the church; and nothing could have furnished better evidence that they were influenced by the true spirit of religion; compare Jo1 3:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: we: Col 1:9; Co2 7:7; Eph 1:15; Th1 3:6; Jo3 1:3, Jo3 1:4
faith: Gal 5:6; Th1 1:3, Th1 4:9, Th1 4:10; Th2 1:3; Plm 1:5; Pe1 1:21-23; Jo1 3:14, Jo1 3:23; Jo1 4:16
the love: Heb 6:10
John Gill
1:4 Since we heard of your faith in Christ Jesus,.... This expresses the matter of their thankfulness, or what it was they gave thanks to God for, their faith in Christ; by which is not only meant their hearty assent to the whole doctrine of faith, concerning the person, offices, and grace of Christ, their soundness and steadfastness in it, and their sincere and constant profession of it; but the grace of faith in them, the operation of the Spirit of God in their souls, which had not Moses, nor any mere man, but Christ for its object; by which they looked unto him as a Saviour, went unto him as such, ventured on him, committed themselves unto him, leaned and relied upon him; that grace which comes from him, has him for its author and finisher, and returns unto him, and lives on him. This Paul and Timothy had heard of by their minister Epaphras; and it shows that they made no secret of it, did not keep it to themselves, but declared, confessed, and published it to others, as is the duty of all believers to do; and thanks being given for it to God, makes it a clear point that it was not of themselves, but was the gift of God, otherwise there would have been no need of thankfulness for it; as also, that it is a very eminent grace, and of great use and service to such who are possessed of it,
And of love which ye have to all the saints; this is another thing for which thanks are given to God. The object of this grace are "saints"; all men indeed are to be loved, and even our very enemies; and good is to be done to all, but especially to holy and good men, to the household of faith; and these are "all" to be loved and respected; nor is any respect or difference of persons to be made on account of country, or natural relation, as Jews or Gentiles, or of outward state and condition, as rich or poor, bond or free, or of greater or lesser gifts and grace, weak or strong believers, or of different sentiments in the lesser matters of religion. It denotes both the grace of love itself, which is a fruit of the Spirit implanted in regeneration, and is an evidence of the new birth, and always is where true faith in Christ is, for faith works by it; and also the effects of it, which lies not in bare words, in expressions of spiritual affection and friendship, but in deeds, by serving one another in love, by relieving in necessity, sympathizing in distress, praying with and for one another, and the like; all which these saints were famous for.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Since we heard--literally, "Having heard." The language implies that he had only heard of, and not seen, them (Col 2:1). Compare Rom 1:8, where like language is used of a Church which he had not at the time visited.
love . . . to all--the absent, as well as those present [BENGEL].
1:51:5: վասն յուսոյն որ պահի ձեզ յերկինս. զորմէ լուարուք բանիւն ճշմարտութեան՝ աւետարանին[4481]. [4481] Ոմանք. Զորմէ յառաջագոյն լուարուք... ճշմարտութեան աւետարանաւն։
5 այն յոյսի համար, որ պահուած է ձեզ երկնքում: Այդ յոյսի մասին նախապէս լսել էք Աւետարանի ճշմարտութեան խօսքով,
5 Այն յոյսին համար, որ երկինքը կը պահուի ձեզի, որուն վրայով նախապէս լսեցիք աւետարանին ճշմարտութեան խօսքովը,
վասն յուսոյն որ պահի ձեզ յերկինս, զորմէ յառաջագոյն լուարուք բանիւն ճշմարտութեան աւետարանին:

1:5: վասն յուսոյն որ պահի ձեզ յերկինս. զորմէ լուարուք բանիւն ճշմարտութեան՝ աւետարանին[4481].
[4481] Ոմանք. Զորմէ յառաջագոյն լուարուք... ճշմարտութեան աւետարանաւն։
5 այն յոյսի համար, որ պահուած է ձեզ երկնքում: Այդ յոյսի մասին նախապէս լսել էք Աւետարանի ճշմարտութեան խօսքով,
5 Այն յոյսին համար, որ երկինքը կը պահուի ձեզի, որուն վրայով նախապէս լսեցիք աւետարանին ճշմարտութեան խօսքովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:55: в надежде на уготованное вам на небесах, о чем вы прежде слышали в истинном слове благовествования,
1:5  διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῶ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου
1:5. διὰ (through) τὴν (to-the-one) ἐλπίδα (to-an-expectation) τὴν (to-the-one) ἀποκειμένην ( to-situating-off ) ὑμῖν (unto-ye) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς, (unto-skies,"ἣν (to-which) προηκούσατε (ye-heard-before) ἐν (in) τῷ (unto-the-one) λόγῳ (unto-a-forthee) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet)
1:5. propter spem quae reposita est vobis in caelis quam audistis in verbo veritatis evangeliiFor the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel,
5. because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel,
1:5. because of the hope that has been stored up for you in heaven, which you have heard through the Word of Truth in the Gospel.
1:5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel:

5: в надежде на уготованное вам на небесах, о чем вы прежде слышали в истинном слове благовествования,
1:5  διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῶ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου
1:5. propter spem quae reposita est vobis in caelis quam audistis in verbo veritatis evangelii
For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel,
1:5. because of the hope that has been stored up for you in heaven, which you have heard through the Word of Truth in the Gospel.
1:5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:5: For the hope which is laid up for you in heaven - That is, "I give thanks that there is such a hope laid up for you." The evidence which he had that this hope was theirs, was founded on the faith and love to the saints which he heard they had evinced. He fully believed that where there was such faith and love, there was a well-founded hope of heaven. The word "hope" here is used, as it often is, for the thing hoped for. The object of hope - to wit, eternal happiness, was reserved for them in heaven.
Whereof ye heard before - When the gospel was first preached to you. You were told of the blessed rewards of a life of faith, in heaven.
In the word of the truth of the gospel - In the true word of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the hope: Col 1:23, Col 1:27; Act 23:6, Act 24:15, Act 26:6, Act 26:7; Co1 13:13, Co1 15:19; Gal 5:5; Eph 1:18, Eph 1:19; Th2 2:16; Heb 7:19; Pe1 3:15; Jo1 3:3
laid: Psa 31:19; Mat 6:19, Mat 6:20; Luk 12:33; Ti2 4:8; Pe1 1:3, Pe1 1:4
the word: Col 3:16; Act 10:36, Act 13:26; Rom 10:8; Co2 5:19, Co2 6:7; Eph 1:13; Th1 2:13; Ti1 1:15; Pe1 2:2
Geneva 1599
1:5 For the (d) hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
(d) For the glory that is hoped for.
John Gill
1:5 For the hope which is laid up for you in heaven,.... These words may be considered either in connection with the foregoing, and express the reason or motive which encouraged these saints to believe in Christ, and to go on believing in him, and hold fast the profession of their faith in him, and to love the saints, and show it upon all occasions, and in every case; because of the rich treasure of glory and happiness in reserve for them in heaven, which they were hoping and waiting for; this encouraged their faith in Christ, and enlarged their love and beneficence to the saints: or else with the thanksgiving of the apostle, and so contains fresh matter of it, that as thanks were given for faith and love, so for "hope"; by which is meant, not the grace of hope, for that is not in heaven, though it enters within the vail, and is conversant with heavenly things, but is in the heart; and though it supposes it, and which these persons had; they were not without it; they had a good hope through grace of eternal glory, for faith, hope, and love, always go together: nor Christ the foundation of hope; there are many things in him, which are a ground of hope of happiness, as his sufferings, and death, and redemption thereby; his resurrection from the dead, his intercessions and preparations; the promise of life in him, and the thing itself being in his gift; his righteousness and grace, which, give a title to it, and meetness for it; and he is also in heaven, but then he cannot be said to be laid up there: but the thing hoped for, everlasting happiness, is intended; see Tit 2:13 Gal 5:5; which is so called, because it is the object of hope; is not yet possessed; is future; is not seen; is difficult, and yet possible to be enjoyed: this is said to be "laid up"; which denotes the preciousness and valuableness of it, it is a treasure, an inheritance, a kingdom, and riches of glory; and the secrecy and hiddenness of it, it consists of things invisible to the bodily eye, and which are out of the reach of carnal sense and reason, of which faith only has some small glimpse; and also the safety of it, it is hid in Christ, it is reserved "in heaven", and cannot be come at, and spoiled by men or devils; and likewise the free grace and goodness of God in laying up and providing things of such a nature for his children and friends: the place where it is, in heaven, where moth and rust corrupt not, and thieves cannot break through and steal; and so is safe, and must be of an heavenly nature, as it is for heavenly persons: "for you"; the saints and faithful brethren in Christ, for those who were chosen in Christ, for whom it was prepared from the foundation of the world; for this is not laid up for any, for everyone, but for the chosen of God, and precious; whom God has distinguished by his grace, Christ has redeemed by his blood, and the Spirit regenerates and sanctifies, and who have faith, hope, and love, given unto them; and this was not only laid up for them, but they knew of it, they were made acquainted with it:
whereof ye heard before; before the writing of this epistle, under the ministry of their faithful teacher Epaphras:
in the word of the truth of the Gospel; or in the true word of the Gospel; which comes from the God of truth, is indited by the Spirit of truth, is concerning Christ the truth, and which contains nothing but truth, and lies in the Scriptures of truth: or "in the word of truth", even the Gospel; which explains what word of truth is meant. The law is the word of truth; and many of the words of men, of the philosophers, were words of truth; but it was not in either of them they had heard of eternal life laid up in heaven; of which there were hopes to be entertained by sinful creatures, enjoying it through Christ: this is what only the Gospel brings an account of; life and immortality are only brought to light by the Gospel; which not only speaks of it, but lays that before men, which give them ground and encouragement to hope for it.
John Wesley
1:5 Ye heard before - I wrote to you. In the word of truth, of the gospel - The true gospel preached to you.
Robert Jamieson, A. R. Fausset and David Brown
1:5 For--to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN].
laid up--a treasure laid up so as to be out of danger of being lost (Ti2 4:8). Faith, love, and hope (Col 1:4-5), comprise the sum of Christianity. Compare Col 1:23, "the hope of the Gospel."
in heaven--Greek, "in the heavens."
whereof ye heard before--namely, at the time when it was preached to you.
in the word, &c.--That "hope" formed part of "the word of the truth of the Gospel" (compare Eph 1:13), that is, part of the Gospel truth preached unto you.
1:61:6: որ եհաս առ ձեզ. որպէս ընդ ամենայն աշխարհ աճէ՛ եւ պտղաբերէ՛, որպէս եւ ՚ի ձերում միջի. յօրէ յորմէ լուարուք եւ ծանեա՛յք զշնորհսն Աստուծոյ ճշմարտութեամբ[4482]. [4482] Ոմանք. Զշնորհն Աստուծոյ։
6 որ հասաւ մինչեւ ձեզ. եւ թէ ինչպէս այն աճում ու պտղաբերում է ամբողջ աշխարհում, ինչպէս եւ ձեր մէջ, այն օրից, երբ լսեցիք ու ճշմարտութեամբ ճանաչեցիք Աստծու շնորհը
6 Որ ձեզի հասաւ՝ ինչպէս բոլոր աշխարհ ու պտղաբեր ըլլալով կ’աճի, ինչպէս ձեր մէջ ալ, այն օրուընէ, որ դուք լսեցիք ու ճանչցաք Աստուծոյ շնորհքը ճշմարտութիւնով.
որ եհաս առ ձեզ, որպէս ընդ ամենայն աշխարհ աճէ եւ պտղաբերէ, որպէս եւ ի ձերում միջի, յօրէ յորմէ լուարուք եւ ծանեայք զշնորհսն Աստուծոյ ճշմարտութեամբ:

1:6: որ եհաս առ ձեզ. որպէս ընդ ամենայն աշխարհ աճէ՛ եւ պտղաբերէ՛, որպէս եւ ՚ի ձերում միջի. յօրէ յորմէ լուարուք եւ ծանեա՛յք զշնորհսն Աստուծոյ ճշմարտութեամբ[4482].
[4482] Ոմանք. Զշնորհն Աստուծոյ։
6 որ հասաւ մինչեւ ձեզ. եւ թէ ինչպէս այն աճում ու պտղաբերում է ամբողջ աշխարհում, ինչպէս եւ ձեր մէջ, այն օրից, երբ լսեցիք ու ճշմարտութեամբ ճանաչեցիք Աստծու շնորհը
6 Որ ձեզի հասաւ՝ ինչպէս բոլոր աշխարհ ու պտղաբեր ըլլալով կ’աճի, ինչպէս ձեր մէջ ալ, այն օրուընէ, որ դուք լսեցիք ու ճանչցաք Աստուծոյ շնորհքը ճշմարտութիւնով.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: которое пребывает у вас, как и во всем мире, и приносит плод, и возрастает, как и между вами, с того дня, как вы услышали и познали благодать Божию в истине,
1:6  τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῶ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφ᾽ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ·
1:6. τοῦ (of-the-one) παρόντος (of-being-beside) εἰς (into) ὑμᾶς, (to-ye,"καθὼς (down-as) καὶ (and) ἐν (in) παντὶ (unto-all) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ἐστὶν (it-be) καρποφορούμενον ( beareeing-fruit-unto ) καὶ (and) αὐξανόμενον ( procuring ) καθὼς (down-as) καὶ (and) ἐν (in) ὑμῖν, (unto-ye,"ἀφ' (off) ἧς (of-which) ἡμέρας (of-a-day) ἠκούσατε (ye-heard) καὶ (and) ἐπέγνωτε (ye-had-acquainted-upon) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) ἀληθείᾳ: (unto-an-un-secluding-of)
1:6. quod pervenit ad vos sicut et in universo mundo est et fructificat et crescit sicut in vobis ex ea die qua audistis et cognovistis gratiam Dei in veritateWhich is come unto you, as also it is in the whole world and bringeth forth fruit and groweth, even as it doth in you, since the day you heard and knew the grace of God in truth.
6. which is come unto you; even as it is also in all the world bearing fruit and increasing, as in you also, since the day ye heard and knew the grace of God in truth;
1:6. This has reached you, just as it is present in the whole world, where it grows and bears fruit, as it has also done in you, since the day when you first heard and knew the grace of God in truth,
1:6. Which is come unto you, as [it is] in all the world; and bringeth forth fruit, as [it doth] also in you, since the day ye heard [of it], and knew the grace of God in truth:
Which is come unto you, as [it is] in all the world; and bringeth forth fruit, as [it doth] also in you, since the day ye heard [of it], and knew the grace of God in truth:

6: которое пребывает у вас, как и во всем мире, и приносит плод, и возрастает, как и между вами, с того дня, как вы услышали и познали благодать Божию в истине,
1:6  τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῶ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφ᾽ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ·
1:6. quod pervenit ad vos sicut et in universo mundo est et fructificat et crescit sicut in vobis ex ea die qua audistis et cognovistis gratiam Dei in veritate
Which is come unto you, as also it is in the whole world and bringeth forth fruit and groweth, even as it doth in you, since the day you heard and knew the grace of God in truth.
1:6. This has reached you, just as it is present in the whole world, where it grows and bears fruit, as it has also done in you, since the day when you first heard and knew the grace of God in truth,
1:6. Which is come unto you, as [it is] in all the world; and bringeth forth fruit, as [it doth] also in you, since the day ye heard [of it], and knew the grace of God in truth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people.
As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his message to every people, and kindred, and nation, and tongue.
In the beginning of the apostolic age, the word of the Lord had certainly free course, did run and was glorified. Since that time the population of the earth has increased greatly; and, to follow the metaphor, the traveler still continues in his great journey. It is, the glory of the present day that, by means of the British and Foreign Bible Society, Bibles are multiplied in all the languages of Europe; and by means of the Christian missionaries, Carey, Marshman, and Ward, whose zeal, constancy, and ability, have been rarely equalled, and perhaps never surpassed, the sacred writings have been, in the compass of a few years, translated into most of the written languages of India, in which they were not previously extant. In this labor they have been ably seconded by the Rev. Henry Martyn, one of the East India Company's chaplains, who was taken to his great reward just when he had completed a pure and accurate version of the New Testament into Persian. The Rev. R. Morrison, at Canton, has had the honor to present the whole of the New Testament, in Chinese, to the immense population of that greatest empire of the earth. May that dark people receive it, and walk in the light of the Lord! And, by means of the Wesleyan missionaries, the sacred writings have been printed and widely circulated in the Singhalese and Indo- Portuguese, through the whole of the island of Ceylon, and the pure word of the Gospel has been preached there, and also on the whole continent of India, to the conversion of multitudes. Let every reader pray that all these noble attempts may be crowned with unlimited success, till the earth is filled both with the knowledge and glory of the Lord. Talia secla currite! Amen.
And bringeth forth fruit - Wherever the pure Gospel of Christ is preached, it is the seed of the kingdom, and must be fruitful in all those who receive it by faith, in simplicity of heart.
After καρποφορουμενον, bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add και αυξανομενον, and increaseth. It had not only brought forth fruit, but was multiplying its own kind; every fruit containing seed, and every seed producing thirty, sixty, or a hundredfold. This reading is very important, and is undoubtedly genuine.
The grace of God in truth - Ye were fruitful, and went on increasing in the salvation of God, from the time that ye heard and acknowledged this doctrine to be of God, to spring from the grace or benevolence of God; and received it in truth, sincerely and uprightly, as his greatest gift to man.
Albert Barnes: Notes on the Bible - 1834
1:6: Which is come unto you - It has not been confined to the Jews, or limited to the narrow country where it was first preached, but has been sent abroad to the Gentile world. The object of the apostle here seems to be, to excite in them a sense of gratitude that the gospel had been sent to them. It was owing entirely to the goodness of God in sending them the gospel, that they had this hope of eternal life.
As it is in all the world - It is confined to no place or people, but is designed to be a universal religion. It offers the same blessedness in heaven to all; compare the notes at Col 1:23.
And bringing forth fruit - The fruits of righteousness or good living; see the notes at Co2 9:10. The meaning is, that the gospel was not without effect wheRev_er it was preached. The same results were observable everywhere else as in Colossae, that it produced most salutary influences on the hearts and lives of those who received it. On the nature of the "fruits" of religion, see the notes at Gal 5:22-23.
Since the day ye heard of it - It has constantly been producing these fruits since you first heard it preached.
And knew the grace of God in truth - Since the time ye knew the true grace of God; since you became acquainted with the real benevolence which God has manifested in the gospel. The meaning is, that ever since they had heard the gospel it had been producing among them abundantly its appropriate fruit, and that the same thing had also characterized it wheRev_er it had been dispensed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: is come: Col 1:23; Psa 98:3; Mat 24:14, Mat 28:19; Mar 16:15; Rom 10:18, Rom 15:19, Rom 16:26; Co2 10:14
bringeth: Col 1:10; Mar 4:8, Mar 4:26-29; Joh 15:16; Act 12:24; Rom 1:13, Rom 15:28; Eph 5:9; Phi 1:11, Phi 4:17
since: Rom 10:17
knew: Psa 110:3; Act 11:18, Act 16:14, Act 26:18; Co1 15:10, Co1 15:11; Co2 6:1; Eph 3:2; Eph 4:23; Th1 1:5, Th1 2:13; Th2 2:13; Tit 2:11, Tit 2:12; Pe1 1:2, Pe1 1:3, Pe1 5:12
in truth: Joh 4:23
John Gill
1:6 Which is come unto you,.... That is, the Gospel, which came to them from God, from heaven, from Christ, out of Jerusalem, from whence the word of the Lord was to come, by the ministers of the Gospel, who being sent, came to Colosse, and there preached it; and so the Syriac version renders the words , "which is preached unto you". And a wonderful instance of the free grace of God this was; they did not seek, inquire for, and go after the Gospel, but it came to them; and so Christ was found of them by it, who sought him not, and made manifest in his person, grace, and righteousness to them that asked not after him: for this Gospel came not to them in, word only, but with the power of the Holy Spirit: it was come, , "into you", as the phrase may be rendered, into their very hearts, and wrought effectually there, enlightening, convincing, comforting, and instructing them; where it had a place, and remained; for the words may be read, as they are by the Arabic version, "which is present with you". The Gospel is always in one place or another, and will be to the end of the world; but it is not always in the same place; but as yet it was not removed from Colosse; it was still with them in the external ministry of it, and it remained in their hearts in the powerful and comfortable experience of it:
as it is in all the world; as it was come into, and preached to all the world, and was made useful, and continued in all the world at that time. Christ gave his disciples a commission to go into all the world, and preach the Gospel to every creature; it was no more to be restrained to a particular nation, but was made general and common to all the nations of the world, and accordingly they preached it to all; and by this time had delivered the joyful message to the greater part of the world, which is sometimes meant by all the world, and the whole world; or it had been now preached in all the known and habitable parts of the world by one apostle and another, some being sent into one part, and some into another; so that the grace of God appeared to all men, and the doctrine of it had been preached to every creature under the heaven, according to Christ's commission; the Gospel of the kingdom was to be preached in all the world, for a witness to all nations, before the end of the Jewish state came, or before the destruction of Jerusalem, which was not many years after the writing of this epistle. Now this shows, that it was the same Gospel which had been preached at Colosse by their faithful minister there, as had been preached in other areas, and in all parts of the world by the apostles; which is said in the commendation of the Gospel, it being one, uniform, consistent, and all of a piece in every place, and as preached by every faithful minister, and might serve greatly to confirm the Colossians in their faith of it:
and bringeth forth fruit: by which is meant, either the conversion of sinners, the fruit of the Gospel ministry, when attended with a divine blessing and power; or the graces of the Spirit, as faith, hope, love, repentance, humility, self-denial, &c. with all the effects thereof, in new obedience, and a godly conversation, which come from Christ, the green fir tree, and are produced by the Spirit, through the preaching of the Gospel. The Vulgate Latin adds, "and increaseth"; the Syriac version has the same; and it is so read in some Greek copies, as in the Alexandrian copy, two of Stephens's, and in the Complutensian edition; and may intend the spread of the Gospel among others, besides those who first received it, and the growing fruitfulness of the professors of it under its influence:
as it doth also in you, since the day ye heard of it; as soon as ever it came among them they hearkened to it, they were inclined to hear it externally, and a divine power going along with it, giving them hearing ears, and understanding hearts, they heard it, so as to know it, love it, and believe it; and from that time it brought forth fruit, and increased in them, and they continued in the faith and profession of it; so that as the Gospel is commended both from the large spread and efficacy of it, as well as its uniformity in every place, these Colossians also are commended for their hearing of it, both externally and internally, and for their perseverance in it: and which is further illustrated in the following clause,
and knew the grace of God in truth: by "the grace of God" may be meant the love and favour of God, in the mission and gift of his Son, to be the Saviour and Redeemer of lost sinners, displayed in the Gospel, of which they had a comfortable experience, it being shed abroad in their hearts by the Spirit; or the blessings of grace revealed in the Gospel, as free justification by the righteousness of Christ, full pardon of sin, according to the riches of grace, and adoption of children, arising out of the love and free favour of God, of which they had had a real application made to them through the Gospel, by the Spirit of God; or rather the doctrine of grace itself, so called because it is a declaration of the free grace of God in the salvation of sinners and the means of implanting grace in the heart. This they knew not merely in a notional and speculative manner, but experimentally; for the Gospel was not only come to them, but into them; they had a spiritual knowledge of it, and affection for it; they felt the power of it in their hearts, and tasted and relished the sweetness of it; and owned and "acknowledged" it, as the word here used may be rendered; for as with the heart they believed it so with the mouth they made public profession of it: and this they did "in truth"; they came by the knowledge of the love of God, and the blessings of grace, and the doctrines of it, by the Gospel, the word of truth; in and through that they became acquainted with these things; and having known and embraced the doctrine of the Gospel of the grace of God, in the truth of it, without any mixture of error, as it had been purely, and without adulteration, truly and faithfully preached by their minister, they professed it truly heartily, and sincerely, and without hypocrisy; which is another part of their commendation, and involves in it the praise of their minister also, which is enlarged upon in the following verses.
John Wesley
1:6 It bringeth forth fruit in all the world - That is, in every place where it is preached. Ye knew the grace of God in truth - Truly experienced the gracious power of God.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Which is come unto you--Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.
as it is in all the world--virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Mt 13:38; Mt 24:14; Mt 28:19). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world.
heard of it--rather, "heard it."
and knew--rather, "came to know"; became fully experimentally acquainted with.
the grace of God in truth--that is, in its truth, and with true knowledge [ALFORD].
1:71:7: որպէս եւ ուսարուք յԵպափրեայ սիրելւոյ, ծառայակցէ մերմէ, որ է հաւատարի՛մ վասն ձեր՝ պաշտօնեայ Յիսուսի[4483]. [4483] Ոմանք. Եւ ծառայակցէ։
7 եւ ինչպէս ուսանեցիք մեր սիրելի ծառայակից Եպափրասից, որը Յիսուսի հաւատարիմ ծառան է ձեզ համար
7 Ինչպէս սորվեցաք մեր սիրելի ծառայակիցէն՝ Եպափրասէն, որ ձեզի համար հաւատարիմ պաշտօնեայ մըն է Քրիստոսին
որպէս եւ ուսարուք յԵպափրեայ սիրելւոյ ծառայակցէ մերմէ, որ է հաւատարիմ վասն ձեր պաշտօնեայ [4]Յիսուսի:

1:7: որպէս եւ ուսարուք յԵպափրեայ սիրելւոյ, ծառայակցէ մերմէ, որ է հաւատարի՛մ վասն ձեր՝ պաշտօնեայ Յիսուսի[4483].
[4483] Ոմանք. Եւ ծառայակցէ։
7 եւ ինչպէս ուսանեցիք մեր սիրելի ծառայակից Եպափրասից, որը Յիսուսի հաւատարիմ ծառան է ձեզ համար
7 Ինչպէս սորվեցաք մեր սիրելի ծառայակիցէն՝ Եպափրասէն, որ ձեզի համար հաւատարիմ պաշտօնեայ մըն է Քրիստոսին
zohrab-1805▾ eastern-1994▾ western am▾
1:77: как и научились от Епафраса, возлюбленного сотрудника нашего, верного для вас служителя Христова,
1:7  καθὼς ἐμάθετε ἀπὸ ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ χριστοῦ,
1:7. καθὼς (down-as) ἐμάθετε (ye-had-learned) ἀπὸ (off) Ἐπαφρᾶ (of-an-Epafras) τοῦ (of-the-one) ἀγαπητοῦ (of-excessed-off-unto) συνδούλου (of-a-bondee-together) ἡμῶν, (of-us,"ὅς (which) ἐστιν (it-be) πιστὸς (trusted) ὑπὲρ (over) ἡμῶν (of-us) διάκονος (a-raiser-through) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
1:7. sicut didicistis ab Epaphra carissimo conservo nostro qui est fidelis pro vobis minister Christi IesuAs you learned of Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus;
7. even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf,
1:7. just as you learned it from Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus.
1:7. As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ:

7: как и научились от Епафраса, возлюбленного сотрудника нашего, верного для вас служителя Христова,
1:7  καθὼς ἐμάθετε ἀπὸ ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ χριστοῦ,
1:7. sicut didicistis ab Epaphra carissimo conservo nostro qui est fidelis pro vobis minister Christi Iesu
As you learned of Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus;
1:7. just as you learned it from Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus.
1:7. As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: As ye also learned of Epaphras - who is for you - Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with Epaphroditus, Epaphras being a contraction of that name, as Demas is of Demetrius; and it is remarkable that one of the Slavonic versions has Epaphroditus in this place. That he was a Colossian is evident from Col 4:12 : Epaphras, who is one of you, ὁ εξ ὑμων· some think that he was the first who preached the Gospel among this people, and hence called an apostle. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by labouring fervently for them all, and pressing them forward, that they might stand perfect and complete in all the will of God.
Albert Barnes: Notes on the Bible - 1834
1:7: As ye also learned of Epaphras - Epaphras was then with Paul. Plm 1:23. He had probably been sent to him by the church at Colossae to consult him in reference to some matters pertaining to the church there. It is evident from this, that Epaphras was a minister of the church at Colossae, though there is no evidence, as has been often supposed, that he was the founder of the church. The apostle here says, that they had learned from Epaphras the true nature of the gospel, and he designs undoubtedly to confirm what he had taught them in opposition to the teachings of errorists; see the Introduction, Section 4. He had doubtless conferred with Epaphras respecting the doctrines which he had taught there.
Our dear fellow-servant - This shows that Paul had contracted a strong friendship for Epaphras. There is no reason to believe that he had known him before, but his acquaintance with him now had served to attach him strongly to him. It is possible, as has been conjectured (see the Introduction), that there was a party in the church at Colossae opposed to Epaphras and to the doctrines which he preached, and if this were so, Paul's strong expression of attachment for him would do much to silence the opposition.
Who is for you a faithful minister of Christ - "For you," when he is with you, and in managing your interests here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Epaphras: Col 4:12; Plm 1:23
our: Phi 2:19-22, Phi 2:25
a: Num 12:7; Mat 24:45, Mat 25:21; Co1 4:2, Co1 4:17, Co1 7:25; Co2 11:23; Eph 5:21; Ti1 4:6; Ti2 2:2; Heb 2:17, Heb 3:2
John Gill
1:7 As ye also learned of Epaphras,.... To know the grace of God, believe the truth of the Gospel, and to own and profess it sincerely,
Our dear fellow servant; a "servant" of Christ he was, and a "fellow" servant of the apostles, jointly engaged with them in preaching the Gospel; which character, as it greatly commends Epaphras, and shows him to be a very considerable preacher of the word, so it expresses the great humility and condescension of the apostle, in putting him upon a level with himself, though he was not in that high office of the apostleship he was. And "dear" this precious servant of Christ was to him, and his fellow ministers, on account of the grace and gifts bestowed on him, because of his usefulness in the ministry, and his faithfulness and integrity in the discharge of it; and whose company and conversation in the prison greatly endeared him to them, for he was a fellow prisoner, as well as a fellow servant, Philem 1:23. It follows,
who is for you a faithful minister of Christ; one whom Christ had made a "minister" and not man, who was qualified, and sent forth, and made successful by him in his service; and who preached none but Christ, and him crucified, in the business of salvation: and he was a "faithful" one; one that sought not his own glory, but the glory of him that sent him; nor to please men, but his master; who concealed no part of his message, but freely and fully declared the whole; he was faithful to Christ, who put him into the ministry, and to the souls of men, to whom he ministered: and therefore it is said, he was such an one "for you"; for them, not for himself; for their spiritual good and advantage; he sought not theirs, but them; he had a great zeal for them, dearly loved them, and spent his time and strength, and made use of his gifts and talents while among them, for their use and benefit.
John Wesley
1:7 The fellowservant - Of Paul and Timotheus.
Robert Jamieson, A. R. Fausset and David Brown
1:7 As ye also learned--"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.
of--"from Epaphras."
dear--Greek, "beloved."
fellow servant--namely, of Christ. In Philem 1:23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Col 4:10, as to MEYER'S conjecture).
who is for you, &c.--Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (Col. 2:1-23). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.
1:81:8: որ եւ պատմեաց մեզ զձեր սէրն Հոգւով[4484]։[4484] Ոմանք. Մեզ զսէրն ձեր։
8 եւ որը պատմեց մեզ այն սէրը՝ որ Հոգին տուեց ձեզ:
8 Որ ինք ալ մեզի պատմեց ձեր սէրը Հոգիով։
որ եւ պատմեաց մեզ զձեր սէրն Հոգւով:

1:8: որ եւ պատմեաց մեզ զձեր սէրն Հոգւով[4484]։
[4484] Ոմանք. Մեզ զսէրն ձեր։
8 եւ որը պատմեց մեզ այն սէրը՝ որ Հոգին տուեց ձեզ:
8 Որ ինք ալ մեզի պատմեց ձեր սէրը Հոգիով։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: который и известил нас о вашей любви в духе.
1:8  ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι.
1:8. ὁ (the-one) καὶ (and) δηλώσας (having-en-distincted) ἡμῖν (unto-us) τὴν (to-the-one) ὑμῶν (of-ye) ἀγάπην (to-an-excessing-off) ἐν (in) πνεύματι. (unto-a-currenting-to)
1:8. qui etiam manifestavit nobis dilectionem vestram in SpirituWho also hath manifested your love in the spirit.
8. who also declared unto us your love in the Spirit.
1:8. And he has also manifested to us your love in the Spirit.
1:8. Who also declared unto us your love in the Spirit.
Who also declared unto us your love in the Spirit:

8: который и известил нас о вашей любви в духе.
1:8  ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι.
1:8. qui etiam manifestavit nobis dilectionem vestram in Spiritu
Who also hath manifested your love in the spirit.
1:8. And he has also manifested to us your love in the Spirit.
1:8. Who also declared unto us your love in the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: Your love in the Spirit - So we preached, and so ye believed. The heavenly flame in the heart of this minister communicated itself to those who heard him; it was like priest like people. They enjoyed a spiritual, energetic ministry, and they were a spiritual people; they had a loving spirit, and love through the Spirit of God which dwelt in them. And of this love of theirs in the Spirit, and particularly towards the apostle, Epaphras gave full proof, not only by describing to the apostle the affection they felt for him, but in presenting to him those supplies which their love to him caused them to furnish.
Albert Barnes: Notes on the Bible - 1834
1:8: Who also declared unto us your love in the Spirit - The love wrought in you by the Holy Spirit. It was not mere natural affection, but love worked in their hearts by the agency of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Col 1:4; Rom 5:5, Rom 15:30; Gal 5:22; Ti2 1:7; Pe1 1:22
Geneva 1599
1:8 (2) Who also declared unto us your love in the (e) Spirit.
(2) He declares his good will towards them, telling them that they must not still remain at one place, but go on further both in the knowledge of the Gospel, and also in the true use of it.
(e) Your spiritual love, or your love which comes from the Spirit.
John Gill
1:8 Who also declared unto us your love in the Spirit. Not only their love to God, and Christ, and to all the saints, which is before mentioned, but their love to the apostle; though they had only heard of him, and of his great capacity for, and faithfulness and usefulness in preaching of the Gospel, which had greatly endeared him to them. This, he says, was in the Spirit; it was spiritual love, to distinguish it from a carnal and worldly one; they loved him for the spiritual grace that was in him, the spiritual gifts bestowed on him, the spiritual service he was engaged in, and the spiritual usefulness he was of: or they loved him in, and with their spirits, with all their hearts, sincerely, and without dissimulation; and though they had never seen him in the flesh, yet being, as it were, present with him in spirit, their affections were knit unto him: or this their love was "in the Holy Spirit", as the Ethiopic version reads it; it was a fruit of the Spirit of God, which he had implanted in their hearts in regeneration, as is also love to God, and likewise to Christ.
John Wesley
1:8 Your love in the Spirit - Your love wrought in you by the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
1:8 your love-- (Col 1:4); "to all the saints."
in the Spirit--the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Rom 8:9). Yet even they needed to be stirred up to greater love (Col 3:12-14). Love is the first and chief fruit of the Spirit (Gal 5:22).
1:91:9: Վասն այնորիկ եւ մեք յօրէ յորմէ լուաք, ո՛չ դադարեմք վասն ձեր աղօթս առնել, եւ խնդրուա՛ծս մատուցանել. զի լնուցո՛ւք զգիտութիւն կամաց նորա, ամենայն իմաստութեամբ եւ հոգեւոր հանճարով[4485]. [4485] Ոմանք. Վասն այսորիկ եւ մեք... կամացն նորա։
9 Դրա համար մենք էլ՝ այն օրուանից, երբ լսեցինք այդ, չենք դադարում ձեզ համար աղօթելուց եւ Աստծուն աղաչանքներ մատուցելուց, որպէսզի լցուէք նրա կամքի գիտութեամբ՝ ունենալով կատարեալ իմաստութիւն եւ հոգեւոր իմացութիւն՝
9 Անոր համար մենք ալ, այն օրէն երբ լսեցինք, չենք դադարիր ձեզի համար աղօթելէ ու խնդրանք մատուցանելէ, որպէս զի կատարեալ ըլլաք անոր կամքին գիտութիւնովը, լեցուիք իմաստութիւնով ու հոգեւոր հանճարով։
Վասն այնորիկ եւ մեք, յօրէ յորմէ լուաք, ոչ դադարեմք վասն ձեր աղօթս առնել եւ խնդրուածս մատուցանել, զի լնուցուք [5]զգիտութիւն կամաց նորա ամենայն իմաստութեամբ եւ հոգեւոր հանճարով:

1:9: Վասն այնորիկ եւ մեք յօրէ յորմէ լուաք, ո՛չ դադարեմք վասն ձեր աղօթս առնել, եւ խնդրուա՛ծս մատուցանել. զի լնուցո՛ւք զգիտութիւն կամաց նորա, ամենայն իմաստութեամբ եւ հոգեւոր հանճարով[4485].
[4485] Ոմանք. Վասն այսորիկ եւ մեք... կամացն նորա։
9 Դրա համար մենք էլ՝ այն օրուանից, երբ լսեցինք այդ, չենք դադարում ձեզ համար աղօթելուց եւ Աստծուն աղաչանքներ մատուցելուց, որպէսզի լցուէք նրա կամքի գիտութեամբ՝ ունենալով կատարեալ իմաստութիւն եւ հոգեւոր իմացութիւն՝
9 Անոր համար մենք ալ, այն օրէն երբ լսեցինք, չենք դադարիր ձեզի համար աղօթելէ ու խնդրանք մատուցանելէ, որպէս զի կատարեալ ըլլաք անոր կամքին գիտութիւնովը, լեցուիք իմաստութիւնով ու հոգեւոր հանճարով։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Посему и мы с того дня, как [о сем] услышали, не перестаем молиться о вас и просить, чтобы вы исполнялись познанием воли Его, во всякой премудрости и разумении духовном,
1:9  διὰ τοῦτο καὶ ἡμεῖς, ἀφ᾽ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ,
1:9. Διὰ (Through) τοῦτο (to-the-one-this) καὶ (and) ἡμεῖς, (we) ἀφ' (off) ἧς (of-which) ἡμέρας (of-a-day) ἠκούσαμεν, (we-heard,"οὐ (not) παυόμεθα ( we-cease ) ὑπὲρ (over) ὑμῶν (of-ye) προσευχόμενοι ( goodly-holding-toward ) καὶ (and) αἰτούμενοι ( appealing-unto ) ἵνα (so) πληρωθῆτε (ye-might-have-been-en-filled) τὴν (to-the-one) ἐπίγνωσιν (to-an-acquainting-upon) τοῦ (of-the-one) θελήματος (of-a-determining-to) αὐτοῦ (of-it) ἐν (in) πάσῃ (unto-all) σοφίᾳ (unto-a-wisdoming-unto) καὶ (and) συνέσει (unto-a-sending-together) πνευματικῇ, (unto-currenting-to-belonged-of,"
1:9. ideo et nos ex qua die audivimus non cessamus pro vobis orantes et postulantes ut impleamini agnitione voluntatis eius in omni sapientia et intellectu spiritaliTherefore we also, from the day that we heard it, cease not to pray for you and to beg that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding:
9. For this cause we also, since the day we heard , do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding,
1:9. Then, too, from the day when we first heard it, we have not ceased praying for you and requesting that you be filled with the knowledge of his will, with all wisdom and spiritual understanding,
1:9. For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;
For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding:

9: Посему и мы с того дня, как [о сем] услышали, не перестаем молиться о вас и просить, чтобы вы исполнялись познанием воли Его, во всякой премудрости и разумении духовном,
1:9  διὰ τοῦτο καὶ ἡμεῖς, ἀφ᾽ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ,
1:9. ideo et nos ex qua die audivimus non cessamus pro vobis orantes et postulantes ut impleamini agnitione voluntatis eius in omni sapientia et intellectu spiritali
Therefore we also, from the day that we heard it, cease not to pray for you and to beg that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding:
1:9. Then, too, from the day when we first heard it, we have not ceased praying for you and requesting that you be filled with the knowledge of his will, with all wisdom and spiritual understanding,
1:9. For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Так как доброе основание уже положено в Колоссянах, то Ап. теперь молит Бога о том, чтобы Колоссяне могли идти далее в своем христианском развитии. Ап. желает, чтобы они исполнялись познанием воли Божией (epignwoiV - совершенное, полное познание ср. Рим 1:28), что достигается посредством всякой премудрости (sofia), которая, как способность теоретическая, точно определяет цель, с какой человек должен стремиться, и посредством разумения духовного (sunesiV - нравственный такт) или умения избирать для достижения цели чистые и вполне пригодные средства. Полное познание воли Божией необходимо для того, чтобы мы могли приближаться к нашему Отцу-Богу, быть Ему угодными и чрез это нравственное усовершенствование возрастать в познании Бога, расширять свое христианское мировоззрение (Христианская жизнь и христианское знание таким образом, по Апостолу, помогают развиваться друг другу). Но так как христианин может почерпнуть силы для своего нравственного усовершенствования только в Боге, то и Колоссяне должны искать подкрепления у Бога, утверждаться с Его благодатной помощью в терпении - пред великими искушениями и в великодушии - правильнее: в долготерпении - перед продолжительными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Prayer for the Colossians.A. D. 62.
9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

The apostle proceeds in these verses to pray for them. He heard that they were good, and he prayed that they might be better. He was constant in this prayer: We do not cease to pray for you. It may be he could hear of them but seldom, but he constantly prayed for them.--And desire that you may be filled with the knowledge, &c. Observe what it is that he begs of God for them,

I. That they might be knowing intelligent Christians: filled with the knowledge of his will, in all wisdom and spiritual understanding. Observe, 1. The knowledge of our duty is the best knowledge. A mere empty notion of the greatest truths is insignificant. Our knowledge of the will of God must be always practical: we must know it, in order to do it. 2. Our knowledge is then a blessing indeed when it is in wisdom, when we know how to apply our general knowledge to our particular occasions, and to suit it to all emergencies. 3. Christians should endeavour to be filled with knowledge; not only to know the will of God, but to know more of it, and to increase in the knowledge of God (as it is v. 10), and to grow in grace, and in the knowledge of our Lord and Saviour, 2 Pet. iii. 18.

II. That their conversation might be good. Good knowledge without a good life will not profit. Our understanding is then a spiritual understanding when we exemplify it in our way of living: That you may walk worthy of the Lord unto all pleasing (v. 10), that is, as becomes the relation we stand in to him and the profession we make of him. The agreeableness of our conversation to our religion is pleasing to God as well as to good men. We walk unto all well-pleasing when we walk in all things according to the will of God. Being fruitful in every good work. This is what we should aim at. Good words will not do without good works. We must abound in good works, and in every good work: not in some only, which are more easy, and suitable, and safe, but in all, and every instance of them. There must be a regular uniform regard to all the will of God. And the more fruitful we are in good works the more we shall increase in the knowledge of God. He who doeth his will shall know of the doctrine whether it be of God, John vii. 17.

III. That they might be strengthened: Strengthened with all might according to his glorious power (v. 11), fortified against the temptations of Satan and furnished for all their duty. It is a great comfort to us that he who undertakes to give strength to his people is a God of power and of glorious power. Where there is spiritual life there is still need of spiritual strength, strength for all the actions of the spiritual life. To be strengthened is to be furnished by the grace of God for every good work, and fortified by that grace against every evil one: it is to be enabled to do our duty, and still to hold fast our integrity. The blessed Spirit is the author of this strength; for we are strengthened with might by his Spirit in the inward man, Eph. iii. 16. The word of God is the means of it, by which he conveys it; and it must be fetched in by prayer. It was in answer to earnest prayer that the apostle obtained sufficient grace. In praying for spiritual strength we are not straitened in the promises, and therefore should not be straitened in our own hopes and desires. Observe, 1. He prayed that they might be strengthened with might: this seems a tautology; but he means, that they might be mightily strengthened, or strengthened with might derived from another. 2. It is with all might. It seems unreasonable that a creature should be strengthened with all might, for that is to make him almighty; but he means, with all that might which we have occasion for, to enable us to discharge our duty or preserve our innocence, that grace which is sufficient for us in all the trials of life and able to help us in time of need. 3. It is according to his glorious power. He means, according to the grace of God: but the grace of God in the hearts of believers is the power of God; and there is a glory in this power; it is an excellent and sufficient power. And the communications of strength are not according to our weakness, to whom the strength is communicated, but according to his power, from whom it is received. When God gives he gives like himself, and when he strengthens he strengthens like himself. 4. The special use of this strength was for suffering work: That you may be strengthened unto all patience and long-suffering with joyfulness. He prays not only that they may be supported under their troubles, but strengthened for them: the reason is there is work to be done even when we are suffering. And those who are strengthened according to his glorious power are strengthened, (1.) To all patience. When patience hath its perfect work (Jam. i. 4) then we are strengthened to all patience--when we not only bear our troubles patiently, but receive them as gifts from God, and are thankful for them. To you it is given to suffer, Phil. i. 29. When we bear our troubles well, though ever so many, and the circumstances of them ever so aggravating, then we bear them with all patience. And the same reason for bearing one trouble will hold for bearing another, if it be a good reason. All patience includes all the kinds of it; not only bearing patience, but waiting patience. (2.) This is even unto long-suffering, that is, drawn out to a great length: not only to bear trouble awhile, but to bear it as long as God pleases to continue it. (3.) It is with joyfulness, to rejoice in tribulation, to take joyfully the spoiling of our goods, and rejoice that we are counted worthy to suffer for his name, to have joy as well as patience in the troubles of life. This we could never do by any strength of our own, but as we are strengthened by the grace of God.
Adam Clarke: Commentary on the Bible - 1831
1:9: For this cause - See on Eph 1:15-16 (note), where the same sentiment occurs.
That ye might be filled - Nothing could satisfy the apostle, either for himself or his hearers, but the fullness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have more; it is their privilege to be filled with it. As the bright shining of the sun in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendor, so that they might know the will of God, in all wisdom and spiritual understanding; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.
Albert Barnes: Notes on the Bible - 1834
1:9: Do not cease to pray for you - Col 1:3. The progress which they had already made, and the love which they had shown, constituted an encouragement for prayer, and a reason why higher blessings still should be sought. We always feel stimulated and encouraged to pray for those who are doing well.
That ye might be filled with the knowledge of his will - They had shown by their faith and love that they were disposed to do his will, and the apostle now prays that they might be fully acquainted with what he would have them do. He offered a similar prayer in behalf of the Ephesians; see the parallel place in Eph 1:17-19, and the notes at those verses.
In all wisdom - That you may be truly wise in all things; Eph 1:17.
And spiritual understanding - In understanding those things that pertain to the "Spirit;" that is, those things taught by the Holy Spirit, and those which he produces in the work of salvation; see the notes at Co1 2:12-13; compare Jo1 2:20; Jo1 5:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: since: Col 1:3, Col 1:4, Col 1:6; Rom 1:8-10; Eph 1:15, Eph 1:16
do: Sa1 12:23; Act 12:5; Phi 1:4; Th1 1:3, Th1 5:17; Th2 1:11; Ti2 1:3, Ti2 1:4; Plm 1:4
that ye: Co1 1:5; Eph 1:15-20, Eph 3:14-19; Phi 1:9-11
of his: Col 4:12; Psa 143:10; Joh 7:17; Rom 12:2; Eph 5:10, Eph 5:17, Eph 6:6; Heb 10:36; Heb 13:21; Pe1 2:15, Pe1 4:2; Jo1 2:17
wisdom: Col 3:16, Col 4:5; Psa 119:99; Eph 1:8; Jam 1:5, Jam 3:17
spiritual: Jo1 5:20
Geneva 1599
1:9 For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of (f) his will in all wisdom and spiritual understanding;
(f) God's will.
John Gill
1:9 For this cause we also,.... Not merely for their love to the apostle, and the rest that were with him; which sense is too much contracted, and carries some appearance of meanness and selfishness; but because of their faith in Christ, their love to all the saints, and the good hope they had of eternal happiness; and because they had heard the Gospel, and truly knew it, and sincerely professed it: therefore,
since the day we heard it, do not cease to pray for you, and to desire; which shows that the apostles prayed without ceasing; not that they were every moment praying, without intermission, but that they were frequent and constant every day at the throne of grace; and as often as they were there, they were mindful of these Colossians, even ever since they heard of their reception of the Gospel, of their profession of it, and of the fruit it brought forth in them; and in their petitions "prayed" and "desired", earnestly and importunately entreated God on their behalf:
that ye might he filled with the knowledge of his will; the will "of God", as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known. He adds,
in all wisdom and spiritual understanding; his meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.
John Wesley
1:9 We pray for you - This was mentioned in general, Col 1:3, but now more particularly. That ye may be filled with the knowledge of his will - Of his revealed will. In all wisdom - With all the wisdom from above. And spiritual understanding - To discern by that light whatever agrees with, or differs from, his will.
Robert Jamieson, A. R. Fausset and David Brown
1:9 we also--on our part.
heard it-- (Col 1:4).
pray--Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them.
to desire--"to make request."
might be filled--rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, Col 4:17).
knowledge--Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6).
of his will--as to how ye ought to walk (Eph 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Eph 1:9-10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Col 2:18) [ESTIUS]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Col 1:28; Col 2:2-3; Col 3:10, Col 3:13; Col 4:5-6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.
wisdom--often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, Col 2:23; compare Eph 1:8).
understanding--sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [BENGEL]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when seasoned by "spiritual understanding."
1:101:10: գնա՛լ ձեզ արժանի Տեառն յամենայն հաճութեան, յամենայն գործս բարութեան, պտղաբերք եւ աճեցո՛ւնք գիտութեամբն Աստուծոյ[4486]. [4486] Յօրինակին պակասէր. Տեառն յամենայն հաճութեան, յամենայն գոր՛՛։ Ոմանք. Յամենայն հաճութիւն, կամ՝ ամենայն հաճութեամբ, եւ յամենայն գործս բա՛՛։
10 ապրելու համար Տիրոջն արժանի եւ ամէն ինչում նրան հաճելի ձեւով, բոլոր բարի գործերում պտղաբեր լինելու եւ Աստծու գիտութեամբ աճելու համար՝
10 Որպէս զի դուք Տէրոջը արժանի կերպով քալէք եւ ամէն բանի մէջ զինք հաճեցնէք, բարի գործերով պտղաբերիք ու աճիք՝ Աստուծոյ գիտութիւնովը.
գնալ ձեզ արժանի Տեառն յամենայն հաճութեան, յամենայն գործս բարութեան պտղաբերք եւ աճեցունք գիտութեամբն Աստուծոյ:

1:10: գնա՛լ ձեզ արժանի Տեառն յամենայն հաճութեան, յամենայն գործս բարութեան, պտղաբերք եւ աճեցո՛ւնք գիտութեամբն Աստուծոյ[4486].
[4486] Յօրինակին պակասէր. Տեառն յամենայն հաճութեան, յամենայն գոր՛՛։ Ոմանք. Յամենայն հաճութիւն, կամ՝ ամենայն հաճութեամբ, եւ յամենայն գործս բա՛՛։
10 ապրելու համար Տիրոջն արժանի եւ ամէն ինչում նրան հաճելի ձեւով, բոլոր բարի գործերում պտղաբեր լինելու եւ Աստծու գիտութեամբ աճելու համար՝
10 Որպէս զի դուք Տէրոջը արժանի կերպով քալէք եւ ամէն բանի մէջ զինք հաճեցնէք, բարի գործերով պտղաբերիք ու աճիք՝ Աստուծոյ գիտութիւնովը.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: чтобы поступали достойно Бога, во всем угождая [Ему], принося плод во всяком деле благом и возрастая в познании Бога,
1:10  περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν, ἐν παντὶ ἔργῳ ἀγαθῶ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ,
1:10. περιπατῆσαι (to-have-treaded-about-unto) ἀξίως (unto-deem-belonged) τοῦ (of-the-one) κυρίου (of-Authority-belonged) εἰς (into) πᾶσαν (to-all) ἀρεσκίαν (to-a-pleasing-unto) ἐν (in) παντὶ (unto-all) ἔργῳ (unto-a-work) ἀγαθῷ (unto-good) καρποφοροῦντες ( beareeing-fruit-unto ) καὶ (and) αὐξανόμενοι ( being-procured ) τῇ (unto-the-one) ἐπιγνώσει (unto-an-acquainting-upon) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
1:10. ut ambuletis digne Deo per omnia placentes in omni opere bono fructificantes et crescentes in scientia DeiThat you may walk worthy of God, in all things pleasing; being fruitful in every good work and increasing in the knowledge of God:
10. to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God;
1:10. so that you may walk in a manner worthy of God, being pleasing in all things, being fruitful in every good work, and increasing in the knowledge of God,
1:10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God:

10: чтобы поступали достойно Бога, во всем угождая [Ему], принося плод во всяком деле благом и возрастая в познании Бога,
1:10  περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν, ἐν παντὶ ἔργῳ ἀγαθῶ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ,
1:10. ut ambuletis digne Deo per omnia placentes in omni opere bono fructificantes et crescentes in scientia Dei
That you may walk worthy of God, in all things pleasing; being fruitful in every good work and increasing in the knowledge of God:
1:10. so that you may walk in a manner worthy of God, being pleasing in all things, being fruitful in every good work, and increasing in the knowledge of God,
1:10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: That ye might walk worthy of the Lord - Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See the notes on Eph 4:1; and on Phi 1:27 (note).
Unto all pleasing - Doing every thing in the best manner, in the most proper time, and in a becoming spirit. Even a good work may be marred and rendered fruitless by being done improperly, out of season, or in a temper of mind that grieves the Holy Spirit.
Being fruitful in every good work - See on Col 1:6 (note). St. Paul exhorts the Christians at Colosse,
1. To walk - to be active in their Christian calling.
2. To walk worthily - suitably to the dignity of that calling, and to the purity of that God who had called them into this state of salvation.
3. To do every thing unto all pleasing; that God might be pleased with the manner, the time, the motive, disposition, design, and object of every act.
4. That they should be fruitful; mere harmlessness would not be sufficient; as God had sown good seed, he expected good fruit.
5. That every work should be good; they must not be fruitful in some works and fruitless in others.
6. That they should increase in religious knowledge as time rolled on, knowing, by genuine Christian experience, more of God, of his love, and of his peace, day by day.
Albert Barnes: Notes on the Bible - 1834
1:10: That ye might walk worthy of the Lord - That you may live as becomes the followers of the Lord. How this was to be done he states in this and the following verses.
Unto all pleasing - So as to please him in all things; compare Heb 11:5.
Being fruitful in every good work - This is one way in which we are to walk worthy of the Lord, and so as to please him; see the notes at Joh 15:8.
And increasing in the knowledge of God - This is another way in which we may walk worthy of the Lord, and so as to please him. It is by endeavoring to become better acquainted with his true character. God is pleased with those who desire to understand what he is; what he does; what he purposes; what he commands. Hence he not only commands us to study his works (compare Psa 111:2), but he has made a world so beautiful as to invite us to contemplate his perfections as reflected in that world. All good beings desire that others should understand their character, and God delights in those who are sincerely desirous of knowing what he is, and who inquire with humility and Rev_erence into his counsels and his will. People are often displeased when others attempt to look into their plans, for they are sensible they will not bear the light of investigation. God has no plans which would not be seen to be, in the highest degree, glorious to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: ye: Col 2:6, Col 4:5; Mic 4:5; Rom 4:12, Rom 6:4; Eph 4:1, Eph 5:2, Eph 5:15; Phi 1:27; Th1 2:12
all: Col 3:20; Pro 16:7; Phi 4:18; Th1 4:1; Ti2 2:4; Heb 11:5, Heb 13:16; Jo1 3:22
fruitful: Joh 15:8, Joh 15:16; Gal 5:22, Gal 5:23; Eph 2:10; Phi 1:11; Tit 3:1, Tit 3:14; Heb 13:21; Pe2 1:8
increasing: Col 2:19; Isa 53:11; Dan 12:4; Hab 2:14; Joh 17:3; Co2 2:14, Co2 4:6, Co2 9:8; Eph 1:17, Eph 4:13; Pe2 1:2, Pe2 1:3, Pe2 3:18; Jo1 5:20
John Gill
1:10 That ye might walk worthy of the Lord,.... The Vulgate Latin version reads, "of God"; to which the Ethiopic version agrees; but rather the Lord Jesus Christ seems to be designed: and to "walk worthy" of him, is to walk by faith in him; to walk after his Spirit, and according to his word, and in his ordinances; to have the conversation as becomes his Gospel, and worthy of that calling wherewith the saints are called by grace to the obtaining of his kingdom and glory. The apostle prays that their knowledge might issue in practice; for knowledge, without practice, is of no avail: he first asks for knowledge, and then practice, for how should men act according to the will of God, or Christ, unless they know it? and when they know it, they should not rest in their knowledge, but put it in practice:
unto all pleasing. The Syriac reads it, "that ye may please God in all good works": an unregenerate man cannot please God in anything; without faith in Christ it is impossible to please him by anything man can do; Christ only could, and did always the things that pleased his Father; there are many things done by believers which are displeasing to God; nor is there anything they can do that is pleasing to God but through Christ, in whom their persons and, services are accepted; good works being done in faith, and from a principle of love, and with a view to the glory of God, are acceptable unto him through Christ; and therefore are to be carefully maintained, and studiously performed by all those that have a spiritual understanding of the will of God, and believe in Christ their Lord and Redeemer:
being fruitful in every good work; saints are trees of righteousness, the planting of the Lord; good works are the fruit, which, under the influence of divine grace, they bring forth; and this is not of one sort only, as trees usually do, but of every kind; being ingrafted into Christ the true vine, and deriving life, sap, and nourishment from him, they are filled with the fruits of righteousness by him, which they bring forth and bear, to the glory of his heavenly Father; and being such, they are pleasant plants to him, as fruit bearing trees are to the owner of them: wherefore, in order to the saints walking in their lives and conversations unto all pleasing, or pleasing in all things, the apostle prays they might be fruitful in good works, and that in everyone, in every kind of good works:
and increasing in the knowledge of God; not barely of his nature and perfections, as they are displayed in the works of creation; but of his mind, and will, and the mysteries of his grace, as they are revealed in the Gospel; of the knowledge of him in Christ, as the God of all grace, and as a covenant God and Father. The apostle had before prayed for an increase of the knowledge of the will of God, previous to his request, for the putting of it in practice; and now suggests, that an increase of the knowledge of God himself may be expected in a practical use of means, an attendance on the ordinances of Christ, and a diligent performance of good works: from the whole of these petitions, it may be observed by the apostle's asking for them, that all our knowledge, and the increase of it, and all our fruitfulness in good works, are all from the Lord; and therefore we have no reason to boast of our knowledge, nor depend upon our works, but frankly to own, that notwithstanding all we know, and do, we are but unprofitable servants.
John Wesley
1:10 That, knowing his whole will, ye may walk worthy of the Lord, unto all pleasing - So as actually to please him in all things; daily increasing in the living, experimental knowledge of God, our Father, Saviour, Sanctifier.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.
worthy of the Lord-- (Eph 4:1).
unto--so as in every way to be well-pleasing to God.
pleasing--literally, "desire of pleasing."
being fruitful--Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (Col 1:6) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (Col 1:9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [ALFORD]. The third manifestation of their walk is (Col 1:11), "Being strengthened with all might," &c. The fourth is (Col 1:12), "Giving thanks unto the Father," &c.
1:111:11: ամենայն զօրութեամբ զօրացեալք ըստ զօրութեան փառաց նորա. յամենայն համբերութիւն եւ երկայնմտութիւն. ուրախութեա՛մբ[4487] ագ [4487] Ոսկան. Յամենայն համբերութեան եւ երկայնմտութեան ուրա՛՛։ Ոմանք. Եղբարք՝ ուրախութեամբ (12) գոհացարո՛ւք զՀօրէ. եւ ոմանք. գոհանալով զՀօրէ։ Ուր Ոսկան յաւելու. զԱստուծոյ Հօրէ։
11 զօրացած նրա ամբողջ ուժով, նրա փառքի զօրութեամբ, կատարեալ համբերութեամբ եւ յարատեւութեամբ:
11 Իր փառաւոր զօրութեանը համեմատ բոլոր ուժով զօրացած՝ համբերութեան ու երկայնմտութեան համար ուրախացած։
ամենայն զօրութեամբ զօրացեալք ըստ զօրութեան փառաց նորա յամենայն համբերութիւն եւ երկայնմտութիւն ուրախութեամբ:

1:11: ամենայն զօրութեամբ զօրացեալք ըստ զօրութեան փառաց նորա. յամենայն համբերութիւն եւ երկայնմտութիւն. ուրախութեա՛մբ[4487] ագ
[4487] Ոսկան. Յամենայն համբերութեան եւ երկայնմտութեան ուրա՛՛։ Ոմանք. Եղբարք՝ ուրախութեամբ (12) գոհացարո՛ւք զՀօրէ. եւ ոմանք. գոհանալով զՀօրէ։ Ուր Ոսկան յաւելու. զԱստուծոյ Հօրէ։
11 զօրացած նրա ամբողջ ուժով, նրա փառքի զօրութեամբ, կատարեալ համբերութեամբ եւ յարատեւութեամբ:
11 Իր փառաւոր զօրութեանը համեմատ բոլոր ուժով զօրացած՝ համբերութեան ու երկայնմտութեան համար ուրախացած։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: укрепляясь всякою силою по могуществу славы Его, во всяком терпении и великодушии с радостью,
1:11  ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν, μετὰ χαρᾶς
1:11. ἐν (in) πάσῃ (unto-all) δυνάμει (unto-an-ability) δυναμούμενοι ( being-en-abled ) κατὰ (down) τὸ (to-the-one) κράτος (to-a-securement) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ (of-it) εἰς (into) πᾶσαν (to-all) ὑπομονὴν (to-a-staying-under) καὶ (and) μακροθυμίαν (to-a-long-passioning-unto) μετὰ (with) χαρᾶς, (of-a-joy,"
1:11. in omni virtute confortati secundum potentiam claritatis eius in omni patientia et longanimitate cum gaudioStrengthened with all might according to the power of his glory, in all patience and longsuffering with joy,
11. strengthened with all power, according to the might of his glory, unto all patience and longsuffering with joy;
1:11. being strengthened in every virtue, in accord with the power of his glory, with all patience and longsuffering, with joy,
1:11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness:

11: укрепляясь всякою силою по могуществу славы Его, во всяком терпении и великодушии с радостью,
1:11  ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν, μετὰ χαρᾶς
1:11. in omni virtute confortati secundum potentiam claritatis eius in omni patientia et longanimitate cum gaudio
Strengthened with all might according to the power of his glory, in all patience and longsuffering with joy,
1:11. being strengthened in every virtue, in accord with the power of his glory, with all patience and longsuffering, with joy,
1:11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Strengthened with all might - That they might be able to walk worthy of the Lord, bring forth fruit, etc. See the notes on Eph 3:13, etc.
According to his glorious power - According to that sufficiency of strength which may be expected from him who has all power both in the heavens and in the earth.
Unto all patience - Relieving, hoping, and enduring all things.
With joyfulness - Feeling the continual testimony that ye please God, which will be a spring of perpetual comfort. See the notes on Eph 4:2.
Albert Barnes: Notes on the Bible - 1834
1:11: Strengthened with all might - This was also an object of Paul's earnest prayer. He desired that they might be strengthened for the performance of duty; to meet temptations; and to bear up under the various trials of life.
According to his glorious power - Not by any human means, but by the power of God. There is a manifestation of power in the spirit with which Christians are enabled to bear up under trials, which shows that it is not of human origin. It is the power which God gives them in the day of trial. This power is "glorious," or, as it is in the Greek, it is the "power of his glory." It is manifestly the power of the great and glorious God, and it tends to promote his glory, and to show forth his praise.
Unto all patience - So that you may be enabled to bear all your trials without complaining. It is only the power of God that can enable us to do that.
And long-suffering - Notes, Co1 13:4.
With joyfulness - Rom 5:3, note; Co2 7:4, note. The Syriac version, Chrysostom, and a few manuscripts attach this to the following verse, and read it: "With joyfulness giving thanks to the Father," etc. The only difference is in the pointing, and either reading makes good sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Strengthened: Isa 45:24; Co2 12:9; Eph 3:16, Eph 6:10; Phi 4:13
his: Exo 15:6; Psa 63:2; Act 1:8; Co2 4:7; Jde 1:25
unto: Pro 24:10; Act 5:41; Rom 2:7, Rom 5:3-5; Co2 6:4-6, Co2 12:9, Co2 12:10; Eph 4:2; Th1 3:3, Th1 3:4; Ti2 2:1-3; Heb 10:34-38, Heb 11:34-38, Heb 12:1, Heb 12:2; Jam 1:2-4; Jam 5:7, Jam 5:8; Pe2 1:6; Rev 14:12
Geneva 1599
1:11 (3) Strengthened with all might, according to his glorious power, unto all patience and longsuffering with (g) joyfulness;
(3) The gift of continuance is not from us, but it proceeds from the power of God, which he freely gives us.
(g) It must not be unwilling, and as it were drawn out of us by force, but proceed from a merry and joyful mind.
John Gill
1:11 Strengthened with all might,.... This is still a continuation of the apostle's prayer for these believers; for having prayed for an increase of spiritual knowledge, and that this might be put into practice, he proceeds to pray for strength for them, that they might be enabled to practise what they had knowledge of; to walk worthily, to please God in all things, to bring forth fruit with patience, to persevere in knowledge, practice, fruitfulness, and in an increase thereof. It implies, that believers are weak in themselves, and insufficient to do or bear anything of themselves, but stand in need of strength from above, even of "all might"; of all kind of spiritual might and strength, proportionate to the various kinds of services, temptations, and trials they are called unto, and exercised with: they have need of every kind, degree, and supply of strength, to enable them to resist the temptations of Satan, to stand against them, and bear up under them; to oppose the corruptions of their own nature, that great company which comes upon them, wars against them, threatens to carry them captive, and destroy them, and against which they have no power of their own; to bear the cross, which, without the presence and grace of Christ, is very heavy, and all afflictions and adversities of every sort, which are grievous to the flesh, and at which it recoils; to perform the various duties of religion, and the whole of the work of their generation; which though they have a will unto, yet often know not how to perform, they want renewed strength their souls; and also to persevere in faith and holiness, and hold on and out to the end: and which strength they cannot expect to have from themselves, or from any creature, but
according to his glorious power; the glorious power of God. Power belongs to God, is a perfection of his nature, and has been, and is gloriously displayed in many things; as in the creation of the heavens and the earth; in the upholding of all things in their being; in the redemption and salvation of sinners; in their faith and conversion; in supporting the saints under various trials and exercises; and in the safe keeping them through faith unto salvation: from this glorious power of God saints may hope to be supplied with all might, or a sufficient supply of strength for every service, and for every difficulty; as also from the grace that is in Christ, who has strength as well as righteousness for his people, who is the glorious power and arm of the Lord, without whom they can neither do, nor bear anything, but through him strengthening them, they can do, and bear all things; as likewise from the Spirit of the Lord, who is the finger of God, by whom Christ wrought his miracles; and is that glorious power from on high, with which the apostles being endued, did the wondrous things they did; and it is by the same Spirit that believers are strengthened with might in the inner man:
unto all patience; to bring forth fruit with patience; to run with patience the race set before them; to bear patiently all afflictions and tribulations; to wait patiently for the things promised by God, and for the coming and appearance of the Lord Jesus Christ, and the heavenly glory or hope laid up for them in heaven:
and longsuffering; to be slow to anger, and not easily provoked to wrath; to be ready to forgive injuries; and to bear long, and with patience, all reproaches and persecutions for the sake of Christ, and his Gospel; all which require daily fresh supplies of grace and strength, especially to endure all
with joyfulness, as well as with patience and longsuffering, with a cheerful spirit, or with joy in the Holy Ghost; to esteem reproach for Christ's sake above the riches and honours of this world; to rejoice when counted worthy to suffer shame for his name. This requires strength above that of nature, and a renewed supply of that of grace. This last clause, "with joyfulness", the Syriac version connects with the following verse, reading it, "with joy do ye give thanks", &c.
John Wesley
1:11 Strengthened unto all patience and longsuffering with joyfulness - This is the highest point: not only to know, to do, to suffer, the whole will of God; but to suffer it to the end, not barely with patience, but with thankful joy.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Greek, "Being made mighty with (literally, 'in') all might."
according to his glorious power--rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Eph 1:19; Eph 6:10; as its exuberant 'riches,' in Eph 3:16) of His glory." His power is inseparable from His glory (Rom 6:4).
unto all patience--so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.
long-suffering--towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [CHRYSOSTOM].
with joyfulness--joyful endurance (Acts 16:25; Rom 5:3, Rom 5:11).
1:121:12: գոհանալ զՀօրէ, որ կոչեացն զմեզ ՚ի մասն վիճակի սրբոցն ՚ի լոյս[4488]. [4488] Բազումք. Որ կոչեացն զձեզ ՚ի մա՛՛։
12 Գոհութիւն Հօրը, որ մեզ արժանացրեց մասնակից լինելու լուսաբնակ սրբերի վիճակին.
12 Գոհանալով Հօր Աստուծմէ, որ մեզ լոյսի մէջ բնակող սուրբերուն վիճակին մասնակից ըլլալու արժանացուց։
Գոհանալ [6]զՀօրէ որ [7]կոչեացն [8]զմեզ ի մասն վիճակի սրբոցն ի լոյս:

1:12: գոհանալ զՀօրէ, որ կոչեացն զմեզ ՚ի մասն վիճակի սրբոցն ՚ի լոյս[4488].
[4488] Բազումք. Որ կոչեացն զձեզ ՚ի մա՛՛։
12 Գոհութիւն Հօրը, որ մեզ արժանացրեց մասնակից լինելու լուսաբնակ սրբերի վիճակին.
12 Գոհանալով Հօր Աստուծմէ, որ մեզ լոյսի մէջ բնակող սուրբերուն վիճակին մասնակից ըլլալու արժանացուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: благодаря Бога и Отца, призвавшего нас к участию в наследии святых во свете,
1:12  εὐχαριστοῦντες τῶ πατρὶ τῶ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῶ φωτί·
1:12. εὐχαριστοῦντες ( goodly-granting-unto ) τῷ (unto-the-one) πατρὶ (unto-a-Father) τῷ (unto-the-one) ἱκανώσαντι (unto-having-en-ampled) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) μερίδα (to-a-portioning) τοῦ (of-the-one) κλήρου (of-a-lot) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἐν (in) τῷ (unto-the-one) φωτί, (unto-a-light,"
1:12. gratias agentes Patri qui dignos nos fecit in partem sortis sanctorum in lumineGiving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light:
12. giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;
1:12. giving thanks to God the Father, who has made us worthy to have a share in the portion of the saints, in the light.
1:12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

12: благодаря Бога и Отца, призвавшего нас к участию в наследии святых во свете,
1:12  εὐχαριστοῦντες τῶ πατρὶ τῶ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῶ φωτί·
1:12. gratias agentes Patri qui dignos nos fecit in partem sortis sanctorum in lumine
Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light:
1:12. giving thanks to God the Father, who has made us worthy to have a share in the portion of the saints, in the light.
1:12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Стих этот и последующие стоит в зависимости от слов 9-го стиха: "не перестаем молиться". Ап. вместе с молитвою о Колоссянах соединяет благодарность Богу и Отцу. - Призвавшего - точнее: сделавшего способными, годными (Ikanwsanti). - Нас - вообще христиан. - К участию точнее: к части (eiV t. merida). Каждому христианину предлежит получить свою особую часть блаженства в царстве славы или общего наследия (tou klhrou). - Святых - христиан вообще. - Во свете, - т. е. осиянных светом Христовым.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Redeemer's Dignity; The Work of Redemption; Paul's Preaching.A. D. 62.
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily.

Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, v. 12. He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner:--

I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, &c., v. 12, 13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, v. 13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness (1 John i. 6), from the dominion of Satan, who is the prince of darkness (Eph. vi. 12), and from the damnation of hell, which is utter darkness," Matt. xxv. 30. They are called out of darkness, 1 Pet. ii. 9. 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph. v. 8. Who hath called you out of darkness into his marvellous light, 1 Pet. ii. 9. Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son (Matt. iii. 17), and eminently the beloved, Eph. i. 6. 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, v. 12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it." This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom. viii. 17. And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam. i. 17; John i. 5. (2.) What this grace is. It is a meetness for the inheritance: "He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit." It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom. viii. 15. And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. iv. 6. This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified (Rom. viii. 30), and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, v. 15-17. (1.) He is the image of the invisible God. Not as man was made in the image of God (Gen. i. 27), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb. i. 3. He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, John i. 14; xiv. 9. (2.) He is the first-born of every creature. Not that he is himself a creature; for it is prototokos pases ktiseos--born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Prov. viii. 23-26. It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb. i. 2. The word, with only the change of the accent, prototokos, signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, v. 16. He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, John i. 3. He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1 Pet. iii. 22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; di autou kai eis auton. Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom. xi. 36; eis auton ta panta. (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Prov. viii. 22. And in the beginning the Word was with God and was God, John i. 1. He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb. i. 3. The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion.

2. The apostle next shows what he is as Mediator, v. 18, 19. (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph. i. 22, 23. (2.) He is the beginning, the first-born from the dead, arche, prototokos--the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1 Cor. xv. 20. (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb. i. 4), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, John v. 23. (4.) All fulness dwells in him, and it pleased the Father it should do so (v. 19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (John i. 16), and he fills all in all, Eph. i. 23.

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured.

1. Wherein it consists. It is made to lie in two things:-- (1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, v. 14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph. i. 7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, v. 20. He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph. i. 10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaiosasthai--he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, v. 21. Here see what was their condition by nature, and in their Gentile state--estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault.

2. How the redemption is procured: it is through his blood (v. 14); he has made peace through the blood of his cross (v. 20), and it is in the body of his flesh through death, v. 22. It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb. ix. 22. There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached: To every creature under heaven (v. 23), that is, it was ordered to be preached to every creature, Mark xvi. 15. It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it.

2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom. xi. 13. And again in v. 25, Whereof I am made a minister. Observe here,

(1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him (v. 25), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour.

(2.) For whose sake he had his ministry: "It is for you, for your benefit: ourselves your servants for Jesus' sake, 2 Cor. iv. 5. We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service."

(3.) What kind of preacher Paul was. This is particularly represented.

[1.] He was a suffering preacher: Who now rejoice in my sufferings for you, v. 24. He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share.

[2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, v. 28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios, either perfect in the knowledge of the Christian doctrine (Let us therefore, as many as are perfect, be thus minded, Phil. iii. 15; 2 Tim. iii. 17), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church (Eph. v. 27), and bring them to the spirits of just men made perfect, Heb. xii. 23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently (v. 29): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it (Eph. iii. 7): According to the gift of the grace of God given unto me, by the effectual working of his power.

3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, v. 26, 27. Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old-Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2 Cor. iii. 13. (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, 2 Cor. iii. 14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph. iii. 4, 5. And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph. iii. 6. This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory.

4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, v. 23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (1 Cor. xv. 58) and hold fast the profession of our faith without wavering, Heb. x. 23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb. x. 39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1 Pet. i. 9.
Adam Clarke: Commentary on the Bible - 1831
1:12: Giving thanks unto the Father - Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him.
Which hath made us meet - Ἱκανωσαντι· Who has qualified us to be partakers, etc. Instead of ἱκανωσαντι, some MSS. and versions have καλεσαντι, called; and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers.
Of the inheritance - Εις την μεριδα του κληρου. A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληρος was the lot or inheritance belonging to the tribe; the μερις was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.
Of the saints in light - Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honor of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.
Albert Barnes: Notes on the Bible - 1834
1:12: Giving thanks to the Father - This is another mode by which we may "walk worthy of the Lord unto all pleasing" Col 1:10; to wit, by rendering appropriate thanks to God for his mercy. The particular point which the apostle here says demanded thanksgiving was, that they had been called from the kingdom of darkness to the kingdom of light. This had been done by the special mercy of the Father who had provided the plan of salvation, and had sent his Son to redeem them. The connection shows that the word "Father" refers, in this place, not to God as the Father of his creatures, but to the Father as distinguished from the Son. It is the "Father" who has translated us into the kingdom of the "Son." Our special thanks are due to the "Father" in this, as he is represented as the great Author of the whole plan of salvation - as he who sent his Son to redeem us.
Who hath made us meet - The word used here - ἱκανόω hikanoō - means properly to make sufficient, from ἱκανός hikanos - sufficient, abundant, much. The word conveys the idea of having sufficient or enough to accomplish anything; see it explained in the notes at Co2 3:6. The verb is not elsewhere used in the New Testament. In its use here, there seems to be implied the idea of conferring the privilege or the ability to be thus made the partakers of the kingdom, and the idea also of rendering us fit for it. The sense is, he has conferred on us grace sufficient to make it proper that we should partake of the blessings of his kingdom. In regard to this "fitness" or "meetness" for that kingdom, we may remark:
(1) that it does not mean that we are rendered fit by our own merits, or by anything which we have done; for it is expressly said that it is God who has thus rendered us "meet" for it. No one, by his own merits, even made himself fit for heaven. His good works cannot be an equivalent for the eternal rewards of heaven; nor is the heart when unrenewed, even in the best state, fit for the society and the employments of heaven. There is no adaptedness of such a heart, however amiable and however refined, to the pure spiritual joys of the upper world. Those joys are the joys of religion, of the love of God, of pleasure in holiness; and the unrenewed heart can never be wrought up to a fitness to enter into those joys. Yet.
(2) there is a fitness or meetness which Christians possess for heaven. It consists in two things. First, in their having complied with the conditions on which God promises heaven, so that, although they have no merit in themselves, and no fitness by their own works, they have that meetness which results from having complied with the terms of favor. They have truly repented of their sins, and believed in the Redeemer; and they are thus in the proper state of mind to receive the mercy of God; for, according to the terms of mercy, there is a propriety that pardon should be bestowed on the penitent, and peace on the believing. A child that is truly brokenhearted for a fault, is in a fit state of mind to be forgiven; a proud, and obstinate, and rebellious child, is not. Secondly, there is, in fact, a fitness in the Christian for the participation of the inheritance of the saints in light. He has a state of feeling that is adapted to that. There is a congruity between his feelings and heaven - a state of mind that can be satisfied with nothing but heaven. He has in his heart substantially the same principles which reign in heaven; and he is suited to find happiness only in the same objects in which the inhabitants of heaven do, He loves the same God and Saviour; has pleasure in the same truths; prefers, as they do, holiness to sin; and, like the inhabitants of heaven, he would choose to seek his pleasure in holy living, rather than in the ways of vanity. His preferences are all on the side of holiness and virtue; and, with such preferences, he is fitted for the enjoyments of heaven. In character, views, feelings, and preferences, therefore, the Christian is made suitable to participate in the employments and joys of the saints in light.
To be partakers of the inheritance - The privileges of religion are often represented as an heirship, or an inheritance; see the notes at Rom 8:17.
Of the saints in light - Called in Col 1:13, "the kingdom of his dear Son." This is a kingdom of light, as opposed to the kingdom of darkness in which they formerly were. In the East, and particularly in Persia, there pRev_ailed early the belief that there were two great kingdoms in the universe - that of light, and that of darkness. We find traces of this opinion in the Scriptures, where the kingdom of God is called "light," and that of Satan is called "darkness." These are, of course, figurative expressions; but they convoy important truth. Light, in the Scriptures, is the emblem of holiness, knowledge, happiness; and all these are found in the kingdom over which God presides, and of which Christians are the heirs. Accordingly, we find the word "light" often used to describe this kingdom. Thus, it is said of God, who presides over it, that he "is light, and in him is no darkness at all," Jo1 1:5; of Christ, that he is "the light of man," Joh 1:4; that he is "the true light," Joh 1:9; that he is "the light of the world," Joh 8:12; compare Joh 12:35; Luk 2:32. The angels of that kingdom are "angels of light," Co2 11:14. Those who compose that kingdom on earth are "the children of light," Luk 16:8; Th1 5:5. And all the descriptions of that kingdom in heaven represent it as filled with light and glory, Isa 60:19; Rev 21:23; Rev 22:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Giving: Col 3:15, Col 3:17; Ch1 29:20; Psa 79:13, Psa 107:21, Psa 107:22, Psa 116:7; Dan 2:23; Eph 5:4, Eph 5:20
the Father: Col 2:2; Joh 4:23, Joh 14:6, Joh 20:17; Co1 8:6; Eph 4:6; Jam 3:9; Jo1 1:3
made: Kg1 6:7; Pro 16:1; Rom 8:29, Rom 8:30, Rom 9:23; Co2 5:5; Tit 2:14; Rev 22:14
partakers: Rom 11:17, Rom 15:27; Co1 9:23; Eph 3:6; Heb 3:1, Heb 3:14; Pe1 5:1; Jo1 3:1-3
inheritance: Mat 25:34; Act 20:32, Act 26:18; Rom 8:17; Eph 1:11, Eph 1:18; Pe1 1:2-5
in: Psa 36:9, Psa 97:11; Pro 4:18; Isa 60:19, Isa 60:20; Heb 12:23; Rev 21:23, Rev 22:5
Geneva 1599
1:12 (4) Giving thanks unto the (5) Father, which hath made us meet to be partakers of the inheritance of the saints in (h) light:
(4) Having ended the preface, he goes to the matter itself, that is to say, to an excellent description (although it is but short) of complete Christianity, which is fitly divided into three treatises: for first of all he expounds the true doctrine according to the order of the causes, beginning from this verse to (Col 1:12-21). And from there he begins to apply the same to the Colossians with various exhortations to (Colossians 1:22-2:6). And last of all in the third place, even to (Col. 2:6-23), he refutes the corruptions of true doctrine. (5) The efficient cause of our salvation is only the mercy of God the Father, who makes us fit to be partakers of eternal life, delivering us from the darkness in which we were born, and bringing us to the light of the knowledge of the glory of his Son.
(h) In that glorious and heavenly kingdom.
John Gill
1:12 Giving thanks unto the Father,.... To God the Father, as the Vulgate Latin and the Syriac versions read the clause; and the Complutensian edition, and some copies, "God and the Father"; who is both the Father of Christ by nature, and of all his people by adoption. The Ethiopic version renders it, as an exhortation or advice, "give ye thanks to the Father"; and so the Syriac version: but the words rather seem to be spoken in the first, than in the second person, and are to be considered in connection with Col 1:9. So when the apostle had made an end of his petitions, he enters upon thanksgiving to God:
which hath made us meet to be partakers of the inheritance of the saints in light; by the "inheritance", or "lot", is meant not the common lot of the children of God to suffer persecution for the sake of Christ, and through much tribulation to enter into the kingdom, which they are by God the Father counted and made worthy of, with the rest of saints called out of darkness into light; nor their present state and condition, having a power to become the children of God, and to be fellow citizens with the saints, to enjoy communion with them, under the Gospel dispensation, called "light", in opposition to Jewish and Gentile darkness, to be brought into which state is an high favour of God; but the heavenly glory, so called, in allusion to the land of Canaan, which was divided by lot to the children of Israel, according to the will and purpose of God; and because it is not acquired by the works of men, but is a pure free grace gift of God, and which he, as the Father of his people, has bequeathed unto them; and which they enjoy through the death of the testator Christ; and of which the Spirit is the earnest; and because this glory is peculiar to such as are the children of God by adopting grace. It is no other than that inheritance which is incorruptible and undefiled, and which fades not away, reserved in the heavens; and designs that substance, or those solid and substantial things they shall possess hereafter; that kingdom, salvation, and glory, they are heirs of; and includes all things they shall inherit, and even God himself, who is their portion, their inheritance, their exceeding great reward, and of whom they are said to be heirs. This is the inheritance "of the saints", and of none else; who are sanctified or set apart by God the Father in eternal election; who are sanctified by the blood of Christ, or whose sins are expiated by his atoning sacrifice; who are sanctified in Christ, or to whom he is made sanctification; and who are sanctified by the Spirit of Christ, or have the work of sanctification begun upon their souls by him; in consequence of which they live soberly, righteously, and godly in the world. And this inheritance of theirs is "in light"; unless this clause should be read in connection with the word "saints", and be descriptive of them; they being called and brought out of darkness into light, and made light in the Lord, light being infused into them; in which light they see light, sin to be exceeding sinful, and Christ to be exceeding precious: or this phrase should be thought to design the means by which the Father makes meet to partake of the inheritance; namely, in or by the light of the Gospel, showing the way of salvation by Christ, and by the light of grace put into their hearts, and by following Christ the light of the world, which is the way to the light of life: though it rather seems to point out the situation and nature of the heavenly inheritance; it is where God dwells, in light inaccessible to mortal creatures, and who is light itself; and where Christ is, who is the light of the new Jerusalem; and where is the light of endless joy, and uninterrupted happiness; and where the saints are blessed with the clear, full, and beatific vision of God in Christ, and of Christ as he is, seeing him, not through a glass darkly, but face to face. This may be said in reference to a notion of the Jews, that the "light" which God created on the first day is that goodness which he has laid up for them that fear him, and is what he has treasured up for the righteous in the world to come (d). Now the saints meetness for this is not of themselves; by nature they are very unfit for it, being deserving of the wrath of God, and not of an inheritance; and are impure and unholy, and so not fit to partake of the inheritance of saints, or Holy Ones, and much less to dwell and converse with an holy God; and being darkness itself, cannot bear such light, or have communion with it: but God the Father makes them meet, which includes all the acts of his grace towards them, upon them, and in them; such as his choosing them in Christ, and their inheritance for them; in preparing that for them, and them for that; blessing them with all grace, and all spiritual blessings in Christ; putting them among the children by an act of adoption, of his own sovereign will and free grace, and thereby giving them a goodly heritage, and a title to it; justifying them by the righteousness of his Son, and so making them heirs according to the hope of eternal life, and forgiving all their trespasses for Christ's sake; cleansing them from all in his blood, so that being the undefiled in the way, without spot or wrinkle, or any such thing, they are fit for the undefiled inheritance; regenerating them by his Spirit, and implanting principles of light and life, grace and holiness, in them, without which no man shall see the Lord, or enter into the kingdom of heaven. One copy, as Beza observes, reads it, "which hath called us to be partakers", &c. and so does the Ethiopic version. And all such as the Father has thus called, and made meet, shall certainly be partakers of the inheritance; they partake of it already in Christ their head, and in faith and hope, having the Spirit as an earnest and pledge of it, and will wholly and perfectly enjoy it hereafter: for though, like Canaan's land, it is disposed of by lot, by the will, counsel, and free grace of God, yet will it not be divided into parts as that was; there is but one undivided inheritance, but one part and portion, which all the saints shall jointly and equally partake of, having all and each the same right and title, claim and meetness. For which they have abundant reason to give thanks to the Father, when they consider what they were, beggars on the dunghill, and now advanced to sit among princes, and to inherit the throne of glory; were bankrupts, over their head in debt, owed ten thousand talents, and had nothing to pay, and now all is frankly, forgiven; and besides, a title to, and meetness for, the heavenly inheritance, are freely bestowed on them; and particularly when they consider they are no more worthy of this favour than others that have no share in it, and also how great the inheritance is,
(d) Zohar in Gen. fol. 6. 3. & in Exod. fol. 32. 3. & in Lev. xiv. 4. & xxxvii. 4. Bereshit Rabba, fol. 3. 2.
John Wesley
1:12 Who, by justifying and sanctifying us, hath made us meet for glory.
Robert Jamieson, A. R. Fausset and David Brown
1:12 You "giving thanks unto the Father." See on Col 1:10; this clause is connected with "that ye may be filled" (Col 1:9), and "that ye may walk" (Col 1:10). The connection is not, "We do not cease to pray for you (Col 1:9) giving thanks."
unto the Father--of Jesus Christ, and so our Father by adoption (Gal 3:26; Gal 4:4-6).
which hath made us meet--Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (Col 2:10). Compare Jn 17:17; Jude 1:1, "sanctified by God the Father"; 1Cor 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.
to be partakers, &c.--Greek, "for the (or 'our') portion of the inheritance (Acts 20:32; Acts 26:18; Eph 1:11) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (Col 1:13; compare 1Pet 2:9).
1:131:13: որ փրկեացն զմեզ յիշխանութենէ խաւարի, եւ փոխեաց զմեզ յարքայութիւն Որդւո՛յն իւրոյ սիրելւոյ.
13 նա փրկեց մեզ խաւարի իշխանութիւնից եւ մեզ փոխադրեց արքայութիւնն իր սիրելի Որդու,
13 Որ մեզ ազատեց խաւարին իշխանութենէն ու իր սիրելի Որդիին թագաւորութեանը փոխադրեց։
որ փրկեացն զմեզ յիշխանութենէ խաւարի, եւ փոխեաց [9]զմեզ յարքայութիւն Որդւոյն իւրոյ սիրելւոյ:

1:13: որ փրկեացն զմեզ յիշխանութենէ խաւարի, եւ փոխեաց զմեզ յարքայութիւն Որդւո՛յն իւրոյ սիրելւոյ.
13 նա փրկեց մեզ խաւարի իշխանութիւնից եւ մեզ փոխադրեց արքայութիւնն իր սիրելի Որդու,
13 Որ մեզ ազատեց խաւարին իշխանութենէն ու իր սիրելի Որդիին թագաւորութեանը փոխադրեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: избавившего нас от власти тьмы и введшего в Царство возлюбленного Сына Своего,
1:13  ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
1:13. ὃς (which) ἐρύσατο ( it-tracted ) ἡμᾶς (to-us) ἐκ (out) τῆς (of-the-one) ἐξουσίας (of-a-being-out-unto) τοῦ (of-the-one) σκότους (of-an-obscurity) καὶ (and) μετέστησεν (it-stood-with) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) υἱοῦ (of-a-Son) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) αὐτοῦ, (of-it,"
1:13. qui eripuit nos de potestate tenebrarum et transtulit in regnum Filii dilectionis suaeWho hath delivered us from the power of darkness and hath translated us into the kingdom of the Son of his love,
13. who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love;
1:13. For he has rescued us from the power of darkness, and he has transferred us into the kingdom of the Son of his love,
1:13. Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:
Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:

13: избавившего нас от власти тьмы и введшего в Царство возлюбленного Сына Своего,
1:13  ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
1:13. qui eripuit nos de potestate tenebrarum et transtulit in regnum Filii dilectionis suae
Who hath delivered us from the power of darkness and hath translated us into the kingdom of the Son of his love,
1:13. For he has rescued us from the power of darkness, and he has transferred us into the kingdom of the Son of his love,
1:13. Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Бог избавил нас от власти тьмы или сатаны и ввел или точнее: переставил, пересадил в новую область - в Царство Христа. Ап., очевидно, имеет здесь в виду растение, которое сначала растет очень плохо в темноте, а потом развивается во всей красе, будучи пересажено на солнце. - В Царство, - т. е. в Церковь. - Сына Возлюбленного - точнее: Сына любви Своей. Это родит. происхождения, указывающий на рождение Сына Божия из существа Бога Отца (Мухин).
Adam Clarke: Commentary on the Bible - 1831
1:13: Delivered us from the power of darkness - Darkness is here personified, and is represented as having εξουσια, power, authority, and sway; all Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.
Translated us into the kingdom, etc - He has thoroughly changed our state, brought us out of the dark region of vice and impiety, and placed us in the kingdom under the government of his dear Son, Υἱου της αγαπης αὑτου, the Son of his love; the person whom, in his infinite love, he has given to make an atonement for the sin of the world.
Albert Barnes: Notes on the Bible - 1834
1:13: Who hath delivered us from the power of darkness - The power exerted over us in that dark kingdom to which we formerly belonged - the kingdom of Satan. The characteristic of this empire is darkness - the emblem of:
(1) sin;
(2) error;
(3) misery and death.
Over us, by nature, these things had uncontrollable power; but now we are delivered from them, and brought to the enjoyment of the privileges of those who are connected with the kingdom of light. Darkness is often used to represent the state in which men are by nature; compare Luk 1:79; Act 26:18; Rom 13:12; Pe1 2:9; Jo1 2:8.
And hath translated us - The word rendered here "translated" is often used in the sense of removing a people from one country to another; see Josephus, Ant. ix. 11. 1. It means, here, that they who are Christians have been transferred from one kingdom to another, as if a people were thus removed. They become subjects of a new kingdom, are under different laws, and belong to a different community. This change is made in regeneration, by which we pass from the kingdom of darkness to the kingdom of light; from the empire of sin, ignorance, and misery, to one of holiness, knowledge, and happiness. No change, therefore, in a man's life is so important as this; and no words can suitably express the gratitude which they should feel who are thus transferred from the empire of darkness to that of light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: delivered: Isa 49:24, Isa 49:25, Isa 53:12; Mat 12:29, Mat 12:30; Act 26:18; Heb 2:14
the power: Luk 22:53; Joh 12:31, Joh 12:32; Co2 4:4; Eph 4:18, Eph 5:8, Eph 6:12; Pe1 2:9; Jo1 2:8, Jo1 3:8
and: Luk 13:24; Joh 5:24; Rom 6:17-22; Co1 6:9-11; Co2 6:17, Co2 6:18; Eph 2:3-10; Th1 2:12; Tit 3:3-6; Pe2 1:11; Jo1 3:14
the kingdom: Psa 2:6, Psa 2:7; Isa 9:6, Isa 9:7; Dan 7:13, Dan 7:14; Zac 9:9; Mat 25:34; Rom 14:17; Co1 15:23-25
his dear Son: Gr. the Son of his love, Isa 42:1; Mat 3:17, Mat 17:5; Joh 3:35, Joh 17:24; Eph 1:6
John Gill
1:13 Who hath delivered us from the power of darkness,.... That is, from the power of Satan; see Acts 26:18, who, though once an angel of light, is now darkness itself, and is reserved in chains of darkness; he is a ruler of the darkness of this world; his kingdom is a kingdom of darkness; and he blinds the minds of them that believe not, keeps them in darkness, and increases the natural darkness of their minds; he delights in works of darkness, and tempts men to them; and his everlasting state and portion will be blackness of darkness: his power over men, in a state of unregeneracy, which he usurps, and is suffered to exercise, is very great; he works effectually in them, and leads them captive at his will; and nothing less than the power of God, who is stronger than the strong man armed, can deliver out of his hands; and which is at least one part of the mercy for which thanks are here given; See Gill on Lk 22:53; with the Jews, one of the names of Satan is "darkness" (e). Moreover, the darkness of sin, ignorance, and unbelief, with which God's elect, while in a state of nature, are surrounded, and, as it were shut up and imprisoned, so that they have not the least spark of true spiritual light and knowledge, may be also meant; under the power of which they are to such a degree, that they know nothing of God in Christ, of the way of salvation by him, or of the work of the Spirit on their souls, or of the doctrines of the Gospel in an experimental manner; and so they continue, till, by an almighty power, they are turned from darkness to light; when, by powerful grace, they are plucked as brands out of the burning, and delivered from wrath to come, and from that utter darkness of misery and destruction their ways of sin and darkness led and exposed them to. This deliverance is wrought out for them in the effectual calling, when they are internally called, and powerfully brought out of this darkness, by introducing light into them, revealing Christ in them, causing the prince of darkness to flee from them, and the scales of darkness and blindness to fall from their eyes; and which is both an instance or the wonderful grace of God, and of his almighty power, and in which lies in part the saints' meetness for the inheritance; for these words are, in some sort, explanative of the former; for so long as a person is under the power of darkness, he cannot be meet for an inheritance which is in light: it follows, as another branch of this mercy, for which thanks are given,
and hath translated us into the kingdom of his dear Son; not into the kingdom of glory; for though the saints are heirs of it, and rejoice in hope of it, they have not yet an entrance into it; which they will have abundantly when Christ shall introduce them into it, not only as his Father's, but as his own kingdom and glory: but the kingdom of grace is here meant, or that state of grace, light, and life, which such are brought into, when rescued out of Satan's hands, and recovered out of their former state of ignorance and infidelity; when they are by the drawings of the Father, by his powerful and efficacious grace, brought to Christ, and, in the day his power on their souls, are made willing to submit to his righteousness, and to embrace him as the alone Saviour and Redeemer, and be subject to him as King of saints, observing his commands, keeping his ordinances, and walking in his statutes and judgments with other saints, in a Gospel church state; which is Christ's kingdom here on earth, where he reigns as King over God's holy hill of Zion, being set there by his Father, from whom he has received this kingdom, and will deliver it to him, when it is complete and perfect. Now those whom Jehovah the Father snatches out of Satan's hands, and breaks in upon their souls with divine light and knowledge, he brings into such a state, and into this kingdom of Christ, who is called "his dear Son": or "the Son of his love"; or "his Son of love"; who being his Son by nature, of the same nature with him, and equal to him, always was, is, and will be, the object of his love, complacency, and delight; as he cannot be otherwise, since he is the brightness of his glory, and the express image of his person; and even as this Son of his is in an office capacity, as the Mediator between God and man, he is his elect, in whom his soul delights; and he is always well pleased with all the chosen ones in him, who are the sons of God through him, and always beloved in him. This clause is added, partly to distinguish the kingdom of Christ, into which the saints are brought in this life, from the kingdom of the Father, or the ultimate glory they shall possess hereafter; and partly to express the security of the saints, and their continuance in the love of God, being in the kingdom, and under the care and government of the Son of his love; and also to make way for what the apostle has further to discourse concerning the person, office, and grace of Christ, in the following verses,
(e) Shirhashirim Rabba, fol. 25. 4.
John Wesley
1:13 Power detains reluctant captives, a kingdom cherishes willing subjects. His beloved Son - This is treated of in Col 1:15 and following verses.
Robert Jamieson, A. R. Fausset and David Brown
1:13 from--Greek, "out of the power," out of the sphere in which his power is exercised.
darkness--blindness, hatred, misery [BENGEL].
translated--Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Eph 2:2; Eph 6:12). But the term "kingdom" is rarely applied to his usurped rule (Mt 12:26); it is generally restricted to the kingdom of God.
his dear Son--rather as Greek, "the Son of His love": the Son on whom His love rests (Jn 17:26; Eph 1:6): contrasted with the "darkness" where all is hatred and hateful.
1:141:14: որով ունիմք զփրկութիւն արեա՛մբն նորա, եւ զթողութիւն մեղաց մարմնո՛վն նորա։
14 որով փրկութիւն ունենք նրա արեամբ եւ մեղքերի թողութիւն՝ նրա մարմնով[101]:[101] Յունարէնը չունի... նրա մարմնով բառերը:
14 Որով մենք փրկութիւն ունինք իր արիւնովը, այսինքն մեղքի թողութիւն,
որով ունիմք զփրկութիւն արեամբն նորա, [10]եւ զթողութիւն մեղաց` [11]մարմնովն նորա:

1:14: որով ունիմք զփրկութիւն արեա՛մբն նորա, եւ զթողութիւն մեղաց մարմնո՛վն նորա։
14 որով փրկութիւն ունենք նրա արեամբ եւ մեղքերի թողութիւն՝ նրա մարմնով[101]:
[101] Յունարէնը չունի... նրա մարմնով բառերը:
14 Որով մենք փրկութիւն ունինք իր արիւնովը, այսինքն մեղքի թողութիւն,
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: в Котором мы имеем искупление Кровию Его и прощение грехов,
1:14  ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν·
1:14. ἐν (in) ᾧ (unto-which) ἔχομεν (we-hold) τὴν (to-the-one) ἀπολύτρωσιν, (to-an-en-loosing-off,"τὴν (to-the-one) ἄφεσιν (to-a-sending-off) τῶν (of-the-ones) ἁμαρτιῶν: (of-un-adjustings-along-unto)
1:14. in quo habemus redemptionem remissionem peccatorumIn whom we have redemption through his blood, the remission of sins:
14. in whom we have our redemption, the forgiveness of our sins:
1:14. in whom we have redemption through his blood, the remission of sins.
1:14. In whom we have redemption through his blood, [even] the forgiveness of sins:
In whom we have redemption through his blood, [even] the forgiveness of sins:

14: в Котором мы имеем искупление Кровию Его и прощение грехов,
1:14  ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν·
1:14. in quo habemus redemptionem remissionem peccatorum
In whom we have redemption through his blood, the remission of sins:
14. in whom we have our redemption, the forgiveness of our sins:
1:14. in whom we have redemption through his blood, the remission of sins.
1:14. In whom we have redemption through his blood, [even] the forgiveness of sins:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ср. Еф 1:7.
Adam Clarke: Commentary on the Bible - 1831
1:14: In whom we have redemption - Who has paid down the redemption price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light.
The clause, δια του αἱματος αυτου, Through his blood, is omitted by ABCDEFG, and by most others of weight and importance; by the Syriac, Arabic of Erpen, Coptic, Ethiopic, Sahidic, some copies of the Vulgate and by the Itala; and by most of the Greek fathers. Griesbach has left it out of the text. It is likely that the reading here is not genuine; yet that we have redemption any other way than through the sacrifice of Christ, the Scriptures declare not. The same phrase is used Eph 1:7, where there is no various reading in any of the MSS., versions, or fathers.
The forgiveness of sins - Αφεσιν των ἁμαρτιων· The taking away of sins; all the power, guilt, and infection of sin. All sin of every kind, with all its influence and consequences.
Albert Barnes: Notes on the Bible - 1834
1:14: In whom we have redemption; - See this explained in the notes at Eph 1:7. The passage here proves that we obtain forgiveness of sins through the blood of Christ; but it does not prove that this is all that we obtain through that blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: whom: Mat 20:28; Act 20:28; Rom 3:24, Rom 3:25; Gal 3:13; Eph 1:7, Eph 5:2; Ti1 2:6; Tit 2:14; Heb 9:12, Heb 9:22, Heb 10:12-14; Pe1 1:19, Pe1 1:20, Pe1 3:18; Jo1 2:2; Rev 1:5, Rev 5:9, Rev 14:4
the: Col 2:13, Col 3:13; Psa 32:1, Psa 32:2, Psa 130:4; Luk 5:20, Luk 7:47-50; Act 2:38, Act 10:43; Act 13:38, Act 13:39, Act 26:18; Rom 4:6-8; Eph 4:32; Jo1 1:9, Jo1 2:12
Geneva 1599
1:14 (6) In whom we have redemption through his blood, [even] the forgiveness of sins:
(6) The matter itself of our salvation is Christ the Son of God, who has obtained remission of sins for us by the offering up of himself.
John Gill
1:14 In whom we have redemption,.... Which is an excellent and wonderful blessing of grace saints have in and by Christ; and lies in a deliverance from sin, all sin, original and actual, under which they are held captive, in a state of nature, and by which they are made subject to the punishment of death; but through the sacrifice of Christ it is taken, and put away, finished, and made an end of; and they are freed from the damning power of it, or any obligation to punishment for it; and in consequence of this are delivered from the enslaving governing power of it by his grace and Spirit, and will hereafter be entirely rid of the very being of it: it consists also of a deliverance from the law, the curse and bondage of it, under which they are held on account of sin, the transgression of it; but being delivered from sin, they are also from the law, its accusations, charges, menaces, curses, and condemnation; as likewise out of the hands of Satan, by whom they are led captive; for through the ransom price paid by Christ they are ransomed out of the hands of him that was stronger than they, the prey is taken from the mighty, and the lawful captive delivered by him that has led captivity captive: in short, this redemption is a deliverance out of the hands of all their enemies, and from all evils and misery, the effects of sin, from death, and hell, and wrath to come. The author of it is Christ, the Son of God, the Son of his love, his dear Son: he was called to this work in the council of peace, in which the affair of redemption was consulted; and he agreed to undertake it in the covenant of grace, of which this is a principal article; and being in his constitution, as Mediator, every way fit and proper for it: as man, the right of redemption belonged to him, being the near kinsman of his people, and, as God, he was mighty and able to perform it; as man he had something to offer, and, as God, could make that sacrifice valuable and effectual to all saving purposes; as man, he had compassion on human nature, and, as God, was concerned for things pertaining to his honour and glory. And thus being every way qualified, he was sent, and came on this errand, and has obtained a redemption, which is precious, plenteous, complete and eternal: it is now with him, and "in him"; and he is made this, and everything else to his people, that they want. The subjects of this blessing are, not angels, but men; and not all men, but some that are redeemed from among men, out of every kindred, tongue, people, and nation; who are called by the name of Jacob, the people of Christ, a peculiar people, and the church of God; and evidentially are such, who have faith in Christ, love to the saints, and good hope of eternal life; who know the grace of God in truth, are made meet to be partakers of the eternal inheritance, being delivered from the power of darkness, and translated into the kingdom of Christ, and are designed by the we in this text: the means by which this blessing is procured, it
through his blood. This phrase is left out indeed in the Syriac and Ethiopic versions, and in the Complutensian edition, and in some copies; but rightly stands here, as it does in Eph 1:7, where there is another clause added, which is here omitted, at the end of the verse, "according to the riches of his grace". This is the blood of Christ, his own blood, and not the blood of bulls and goats, and the same with that of the persons he redeems, but untainted with sin; the blood of Christ, as of a lamb without spot and blemish, of original or actual sin, otherwise it would not have been a sufficient redemption price for his people; nor even then, were it not as it was the blood of the Son of God, of one that was God as well as man, whereby it came to have a proper value and efficacy in it to obtain this blessing: Christ's shedding his blood freely on this account is a proof of his great love to his redeemed ones; the efficacy that was in it to answer this purpose shows the dignity and greatness of his person; and it not being to be effected without it, demonstrates the strictness of divine justice, and that the redemption of men is brought about in a way entirely consistent with the righteousness and holiness of God. A particular branch of this blessing follows, and which serves, in some sense, to illustrate and explain it,
even the forgiveness of sins; of all sin, original and actual; of heart, lip, and life, secret and open, past, present, and to come; which lies in a non-imputation of sin, a remembrance of it no more, a removing of it entirely out of the way, a covering and blotting it out of sight, so as to be no more visible and legible: this is in Christ, where all spiritual blessings are; nor is it to be had or expected from an absolute God, but from God in Christ, and through him, through his propitiatory sacrifice; for as redemption, so forgiveness of sin is through his blood, which was shed for it; so that it proceeds upon the foot of satisfaction made to the justice of God by a price paid, and is an act of justice as well as grace, and belongs to the same persons as redemption does; hence those that are redeemed are represented as without fault before the throne; and indeed, the reason why their iniquities are blotted out, and will be remembered no more against them, is, because they are redeemed.
John Wesley
1:14 In whom we have redemption - This is treated of from the middle of Col 1:18. The voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and, consequently, dissolved the dominion and power which Satan had over us through our sins. So that forgiveness is the beginning of redemption, as the resurrection is the completion of it.
Robert Jamieson, A. R. Fausset and David Brown
1:14 (Eph 1:7.)
redemption--rather as Greek, "our redemption."
through his blood--omitted in the oldest manuscripts; probably inserted from Eph 1:7.
sins--Translate as Greek, "our sins." The more general term: for which Eph 1:7, Greek, has, "our transgressions," the more special term.
1:151:15: Որ է պատկեր աներեւութին Աստուծոյ, անդրանի՛կ ամենայն արարածոց.
15 Նա պատկերն է աներեւոյթ Աստծու, անդրանիկը բոլոր արարածների.
15 Որ աներեւոյթ Աստուծոյ պատկերն է, բոլոր ստեղծուածներուն անդրանիկը։
որ է պատկեր աներեւութին Աստուծոյ, անդրանիկ ամենայն արարածոց:

1:15: Որ է պատկեր աներեւութին Աստուծոյ, անդրանի՛կ ամենայն արարածոց.
15 Նա պատկերն է աներեւոյթ Աստծու, անդրանիկը բոլոր արարածների.
15 Որ աներեւոյթ Աստուծոյ պատկերն է, բոլոր ստեղծուածներուն անդրանիկը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Который есть образ Бога невидимого, рожденный прежде всякой твари;
1:15  ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
1:15. ὅς (which) ἐστιν (it-be) εἰκὼν (a-resemblance) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ἀοράτου, (of-un-discernable,"πρωτότοκος (most-before-produced) πάσης (of-all) κτίσεως, (of-a-creating,"
1:15. qui est imago Dei invisibilis primogenitus omnis creaturaeWho is the image of the invisible God, the firstborn of every creature:
15. who is the image of the invisible God, the firstborn of all creation;
1:15. He is the image of the invisible God, the first-born of every creature.
1:15. Who is the image of the invisible God, the firstborn of every creature:
Who is the image of the invisible God, the firstborn of every creature:

15: Который есть образ Бога невидимого, рожденный прежде всякой твари;
1:15  ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
1:15. qui est imago Dei invisibilis primogenitus omnis creaturae
Who is the image of the invisible God, the firstborn of every creature:
1:15. He is the image of the invisible God, the first-born of every creature.
1:15. Who is the image of the invisible God, the firstborn of every creature:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Колосские лжеучители низводили Христа в разряд тварных существ, и Апостол в опровержение такого взгляда на Христа изображает Его здесь как образ Бога невидимого. Человек есть также образ Божий (Быт 1:26), но Христос есть первообраз, ни в чем не отличающийся от существа Отца, иначе сказать - Единосущный Сын Божий (самое слово eikwn, по объяснению Иоанна Златоуста, указывает на полное, совершеннейшее сходство с Отцом). - Невидимого. Отсюда надо заключить, что Ап. имеет в виду Христа тоже как невидимого, в состоянии до Его воплощения. "Если Бог невидим, то и образ Его также невидим, потому что в противном случае Он не был бы образом" (Златоуст) [Преосв. Феофан говорит: "и в воплощении Бога Слова невидимое Божество не сделалось видимым, а только присутствие его стало как бы осязаемо познаваемым, но все же мысленно, а не видимо"]. - Рожденный прежде всякой твари. Если Христос рожден и, следовательно, существовал прежде, чем начала свое бытие тварь, то, значит, Он вечен, Он - Бог.
Adam Clarke: Commentary on the Bible - 1831
1:15: Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fullness of the Godhead bodily, which dwelt in him.
The first-born of every creature - I suppose this phrase to mean the same as that, Phi 2:9 : God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. As the Jews term Jehovah בכורו של עולם becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
1:15: Who is the image of the invisible God - εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου eikō n tou Theou tou aoratou. The objects. here, as it is in the parallel place in Eph 1:20-23, is to give a just view of the exaltation of the Redeemer. It is probable that, in both cases, the design is to meet some erroneous opinion on this subject that pRev_ailed in those churches, or among those that claimed to be teachers there. See the Introduction to this Epistle, and compare the notes at Eph 1:20-23. For the meaning of the phrase occurring here, "the image of the invisible God," see the Heb 1:3, note, and Co2 4:4, note. The meaning is, that he represents to mankind the perfections of God, as an image, figure, or drawing does the object which it is made to resemble. See the word "image" - εἰκὼν eikō n - explained in the notes at Heb 10:1. It properly denotes that which is a copy or delineation of a thing; which accurately and fully represents it, in contradistinction from a rough sketch, or outline; compare Rom 8:29; Co1 11:7; Co1 15:49.
The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. In what respects particularly he was thus a representative of God, the apostle proceeds to state in the following verses, to wit, in his creative power, in his eternal existence, in his heirship over the universe, in the fulness that dwelt in him. This cannot refer to him merely as incarnate, for some of the things affirmed of him pertained to him before his incarnation; and the idea is, that in all things Christ fairly represents to us the divine nature and perfections. God is manifest to us through him; Ti1 3:16. We see God in him as we see an object in that which is in all respects an exact copy of it. God is invisible. No eye has seen him, or can see him; but in what Christ is, and has done in the works of creation and redemption, we have a fair and full representation of what God is; see the notes at Joh 1:18; Joh 14:9, note.
The first-born of every creature - Among all the creatures of God, or over all his creation, occupying the rank and pro-eminence of the first-born. The first-born, or the oldest son, among the Hebrews as elsewhere, had special privileges. He was entitled to a double portion of the inheritance. It has been, also, and especially in oriental countries, a common thing for the oldest son to succeed to the estate and the title of his father. In early times, the first-born son was the officiating priest in the family, in the absence or on the death of the father. There can be no doubt that the apostle here has reference to the usual distinctions and honors conferred on the first-born, and means to say that, among all the creatures of God, Christ occupied a pre-eminence similar to that. He does not say that, in all respects, he resembled the first-born in a family; nor does he say that he himself was a creature, for the point of his comparison does not turn on these things, and what he proceeds to affirm respecting him is inconsistent with the idea of his being a created being himself.
He that "created all things that are in heaven and that are in earth," was not himself created. That the apostle did not mean to represent him as a creature, is also manifest from the reason which he assigns why he is called the first-born. "He is the image of God, and the first-born of every creature, for - ὅτι hoti - by him were all things created." That is, he sustains the elevated rank of the first-born, or a high eminence over the creation, because by him "all things were created in heaven and in earth." The language used here, also, does not fairly imply that he was a creature, or that he was in nature and rank one of those in relation to whom it is said he was the first-born. It is true that the word "first-born" - πρωτότοκος prō totokos - properly means the first-born child of a father or mother, Mat 1:25; Luk 2:7; or the first-born of animals. But two things are also to be remarked in regard to the use of the word:
(1) It does not necessarily imply that anyone is born afterward in the family, for it would be used of the first-born, though an only child; and,
(2) it is used to denote one who is chief, or who is highly distinguished and pre-eminent. Thus, it is employed in Rom 8:29, "That he might be the first-born among many brethren." So, in Col 1:18, it is said that he was "the first-born from the dead;" not that he was literally the first that was raised from the dead, which was not the fact, but that he might be pre-eminent among those that are raised; compare Exo 4:22. The meaning, then, is, that Christ sustains the most exalted rank in the universe; he is pre-eminent above all others; he is at the head of all things. The expression does not mean that he was "begotten before all creatures," as it is often explained, but refers to the simple fact that he sustains the highest rank over the creation. He is the Son of God. He is the heir of all things. All other creatures are also the "offspring of God;" but he is exalted as the Son of God above all.
(This clause has been variously explained. The most commonly received, and, as we think, best supported opinion, is that which renders πρωτοτοκος πασης κτισεως prō totokos pasē s ktiseō s; "begotten before all creation." This most natural and obvious sense would have been more readily admitted, had it not been supposed hostile to certain views on the sonship of Christ. Some explain πρωτότοκος prō totokos actively, and render "first begetter or producer of all things," which gives, at all events, a sense consistent with truth and with the context, which immediately assigns as the reason of Christ being styled πρωτότοκος prō totokos, the clause beginning ὁτι εν αυτω εκτισθη hoti en autō ektisthē, "For by him were all things created." Others, with the author explain the word figuratively, of pre-eminence or lordship. To this view however, there are serious objections.
It seems not supported by sufficient evidence. No argument can be drawn from Col 1:18 until it is proved that "firstborn from the dead," does not mean the first that was raised to die no more, which Doddridge affirms to be "the easiest, surest, most natural sense, in which the best commentators are agreed." Nor is the argument from Rom 8:29 satisfactory. "Πρωτότοκος Prō totokos," says Bloomfield, at the close of an admirable note on this verse, "is not well taken by Whitby and others, in a figurative sense, to denote 'Lord of all things, since the word is never so used, except in reference to primogeniture. And although, in Rom 8:29, we have τον ρωτοτοκος εν πολλοις αδελφοις ton prō totokos en pollois adelphois, yet there his followers are represented not as his creatures, but as his brethren. On which, and other accounts, the interpretation, according to which we have here a strong testimony to the eternal filiation of our Saviour is greatly preferable; and it is clear that Col 1:15, Col 1:18 are illustrative of the nature, as Col 1:16-17 are an evidence of the pre-existence and divinity of Christ.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: the image: Exo 24:10; Num 12:8; Eze 1:26-28; Joh 1:18, Joh 14:9, Joh 15:24; Co2 4:4, Co2 4:6; Phi 2:6; Heb 1:3
the invisible: Ti1 1:17, Ti1 6:16; Heb 11:27
the firstborn: Col 1:13; Psa 89:27; Joh 1:14, Joh 3:16; Heb 1:6
of every: Col 1:16, Col 1:17; Pro 8:29-31; Rev 3:14
Geneva 1599
1:15 (7) Who is the image of the invisible God, (i) the firstborn of every creature:
(7) A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve.
(i) Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.
John Gill
1:15 Who is the image of the invisible God,.... Not of deity, though the fulness of it dwells in him; nor of himself, though he is the true God, and eternal life; nor of the Spirit, who also is God, and the Spirit of the Son; but the Father, called "God", not to the exclusion of the Son or Spirit, who are with him the one God: "and he is invisible"; not to the Son who lay in his bosom, and had perfect and infinite knowledge of him; nor, in some sense, to angels, who always behold his face, but to men: no man hath seen him corporeally with the eyes of his body, though intellectually with the eyes of the understanding, when enlightened; not in his essence and nature, which is infinite and incomprehensible, but in his works of creation, providence, and grace; nor immediately, but mediately, in and through Christ, in whom he gives the light of the knowledge of the glory of his person and perfections; and this not perfectly now, but in the other state, when the saints shall see him face to face. But chiefly the Father is said to be invisible, because he did not appear to Old Testament saints; as his voice was never heard, so his shape was never seen; he never assumed any visible form; but whenever any voice was heard, or shape seen, it was the second person that appeared, the Son of God, who is here said to be his "image", and that, as he is the Son of God; in which sense he is the natural, essential, and eternal image of his Father, an eternal one, perfect and complete, and in which he takes infinite complacency and delight: this designs more than a shadow and representation, or than bare similitude and likeness; it includes sameness of nature and perfections; ascertains the personality of the Son, his distinction from the Father, whose image he is; and yet implies no inferiority, as the following verses clearly show, since all that the Father hath are his. Philo, the Jew (f), often speaks of the or Word of God, as the image of God. Also, this may be understood of him as Mediator, in whom, as such, is a most glorious display of the love, grace, and mercy of God, of his holiness and righteousness, of his truth and faithfulness, and of his power and wisdom:
the firstborn of every creature; not the first of the creation, or the first creature God made; for all things in Col 1:16 are said to be created by him, and therefore he himself can never be a creature; nor is he the first in the new creation, for the apostle in the context is speaking of the old creation, and not the new: but the sense either is, that he was begotten of the Father in a manner inconceivable and inexpressible by men, before any creatures were in being; or that he is the "first Parent", or bringer forth of every creature into being, as the word will bear to be rendered, if instead of we read which is no more than changing the place of the accent, and may be very easily ventured upon, as is done by an ancient writer (g), who observes, that the word is used in this sense by Homer, and is the same as "first Parent", and "first Creator"; and the rather this may be done, seeing the accents were all added since the apostle's days, and especially seeing it makes his reasoning, in the following verses, appear with much more beauty, strength, and force: he is the first Parent of every creature, "for by him were all things created", &c. Col 1:16, or it may be understood of Christ, as the King, Lord, and Governor of all creatures; being God's firstborn, he is heir of all things, the right of government belongs to him; he is higher than the kings of the earth, or the angels in heaven, the highest rank of creatures, being the Creator and upholder of all, as the following words show; so the Jews make the word "firstborn" to be synonymous with the word "king", and explain it by , "a great one", and "a prince" (h); see Ps 89:27.
(f) De Mund. Opific. p. 6. de Plant. Noe, p. 216, 217. de Coufus. Ling. p. 341. de Somniis, p. 600. de Monarch. p. 823. (g) Isidior. Pelusiot. l. 3. Ep. 31. (h) R. Sol. Urbin. Ohel Moed, fol. 50. 1.
John Wesley
1:15 Who is - By describing the glory of Christ, and his pre - eminence over the highest angels, the apostle here lays a foundation for the reproof of all worshippers of angels. The image of the invisible God - Whom none can represent, but his only begotten Son; in his divine nature the invisible image, in his human the visible image, of the Father. The first begotten of every creature - That is, begotten before every creature; subsisting before all worlds, before all time, from all eternity.
Robert Jamieson, A. R. Fausset and David Brown
1:15 They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation.
image--exact likeness and perfect Representative. Adam was made "in the image of God" (Gen 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (Ti1 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Cor 11:7 [TRENCH]. (Jn 1:18; Jn 14:9; 2Cor 4:4; Ti1 3:16; Heb 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Jn 1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is."
first-born of every creature-- (Heb 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Ps 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Col 1:16-17) [TRENCH]. This expression is understood by ORIGEN (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit ALFORD'S translation, "the first-born of all creation."
1:161:16: զի նովա՛ւ հաստատեցաւ ամենայն, որ ինչ յերկինս՝ եւ որ ինչ յերկրի, որ երեւին՝ եւ որ ո՛չն երեւին. եթէ աթոռք, եթէ տէրութիւնք, եթէ պետութիւնք, եթէ իշխանութիւնք. ամենայն ինչ նովաւ՝ եւ ՚ի նո՛յն հաստատեցաւ.
16 որովհետեւ նրանով ստեղծուեց այն ամէնը, ինչ որ երկնքում է եւ ինչ որ՝ երկրի վրայ, ինչ որ երեւում է եւ ինչ որ չի երեւում. թէ՛ գահեր, թէ՛ տէրութիւններ, թէ՛ պետութիւններ, թէ՛ իշխանութիւններ, - ամէն ինչ նրանո՛վ եւ նրա՛ համար ստեղծուեց.
16 Վասն զի անով ամէն բան ստեղծուեցաւ, ինչ որ երկինքն է ու ինչ որ՝ երկրի վրայ կայ, անոնք որ կ’երեւնան եւ անոնք որ չեն երեւնար, թէ՛ աթոռները, թէ՛ տէրութիւնները, թէ՛ պետութիւնները, թէ՛ իշխանութիւնները. բոլոր բաները անով ու անոր համար ստեղծուեցան։
զի նովաւ հաստատեցաւ ամենայն որ ինչ յերկինս եւ որ ինչ յերկրի, որ երեւին եւ որ ոչն երեւին, եթէ՛ աթոռք, եթէ՛ տէրութիւնք, եթէ՛ պետութիւնք, եթէ՛ իշխանութիւնք. ամենայն ինչ նովաւ եւ ի նոյն հաստատեցաւ:

1:16: զի նովա՛ւ հաստատեցաւ ամենայն, որ ինչ յերկինս՝ եւ որ ինչ յերկրի, որ երեւին՝ եւ որ ո՛չն երեւին. եթէ աթոռք, եթէ տէրութիւնք, եթէ պետութիւնք, եթէ իշխանութիւնք. ամենայն ինչ նովաւ՝ եւ ՚ի նո՛յն հաստատեցաւ.
16 որովհետեւ նրանով ստեղծուեց այն ամէնը, ինչ որ երկնքում է եւ ինչ որ՝ երկրի վրայ, ինչ որ երեւում է եւ ինչ որ չի երեւում. թէ՛ գահեր, թէ՛ տէրութիւններ, թէ՛ պետութիւններ, թէ՛ իշխանութիւններ, - ամէն ինչ նրանո՛վ եւ նրա՛ համար ստեղծուեց.
16 Վասն զի անով ամէն բան ստեղծուեցաւ, ինչ որ երկինքն է ու ինչ որ՝ երկրի վրայ կայ, անոնք որ կ’երեւնան եւ անոնք որ չեն երեւնար, թէ՛ աթոռները, թէ՛ տէրութիւնները, թէ՛ պետութիւնները, թէ՛ իշխանութիւնները. բոլոր բաները անով ու անոր համար ստեղծուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: ибо Им создано всё, что на небесах и что на земле, видимое и невидимое: престолы ли, господства ли, начальства ли, власти ли, --все Им и для Него создано;
1:16  ὅτι ἐν αὐτῶ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται,
1:16. ὅτι (to-which-a-one) ἐν (in) αὐτῷ (unto-it) ἐκτίσθη (it-was-created-to) τὰ (the-ones) πάντα ( all ) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς (unto-skies) καὶ (and) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"τὰ (the-ones) ὁρατὰ ( discernable ) καὶ (and) τὰ (the-ones) ἀόρατα , ( un-discernable ,"εἴτε (if-also) θρόνοι (thrones) εἴτε (if-also) κυριότητες (authority-belongnesses) εἴτε (if-also) ἀρχαὶ (firstings) εἴτε (if-also) ἐξουσίαι: (beings-out-unto) τὰ (the-ones) πάντα ( all ) δι' (through) αὐτοῦ (of-it) καὶ (and) εἰς (into) αὐτὸν (to-it) ἔκτισται: (it-had-come-to-be-created-to)
1:16. quia in ipso condita sunt universa in caelis et in terra visibilia et invisibilia sive throni sive dominationes sive principatus sive potestates omnia per ipsum et in ipso creata suntFor in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers. All things were created by him and in him.
16. for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him;
1:16. For in him was created everything in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers. All things were created through him and in him.
1:16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

16: ибо Им создано всё, что на небесах и что на земле, видимое и невидимое: престолы ли, господства ли, начальства ли, власти ли, --все Им и для Него создано;
1:16  ὅτι ἐν αὐτῶ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται,
1:16. quia in ipso condita sunt universa in caelis et in terra visibilia et invisibilia sive throni sive dominationes sive principatus sive potestates omnia per ipsum et in ipso creata sunt
For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers. All things were created by him and in him.
1:16. For in him was created everything in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers. All things were created through him and in him.
1:16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Вечность Христа Ап. доказывает в частности тем, что во Христе создано все, т. е. в Нем (en antw) заключался от вечности весь мир в своем потенциальном бытии. - Создано - ektisqh - в один известный момент, создано, как вполне законченное целое... - Престолы ли... Так как Колосские лжеучители ставили Христа наряду с ангелами, то Апостол здесь особо отмечает то обстоятельство, что и ангелы, начиная от высших (престолы) и кончая низшими (власти) [В других своих посланиях Ап. Павел иначе исчисляет чинов небесной иерархии. Так в послании к Ефесянам он ставит на первое место "начала", которые здесь поставлены в самим конце (Еф 1:21: ср. III:10). В святоотеческих творениях также есть различие в перечислении ангельских чинов. Ефрем Сирин, напр., разделяет ангелов на десять чинов. Василий Селевкийский насчитывает их семь, а Дионисий Ареопагит - девять: 1) престолы, херувимы, серафимы, 2) власти, господства, силы, 3) ангелы, архангелы и начала. Последнее деление принято и Православной Церковью] также сотворены Христом. - Все Им - di autou. Христос является здесь как посредник, чрез Которого создано все существующее. - Для Него создано, т. е. создано так, что Он именно все содержит в Своей власти, о всем промышляет (eiV auton). Создано - ektistai - прош. сов. время для обозначения того, что отношения Христа к сотворенному миру продолжаются.
Adam Clarke: Commentary on the Bible - 1831
1:16: For by him were all things created, etc - These two verses contain parts of the same subject. I shall endeavor to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate.
Four things are here asserted:
1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity.
2. That whatsoever was created was created For himself; that he was the sole end of his own work.
3. That he was prior to all creation, to all beings, whether in the visible or invisible world.
4. That he is the preserver and governor of all things; for by him all things consist.
Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God.
I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle's words, truly and properly God.
II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing For himself.
Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd.
1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence.
2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be God; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way.
Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made By him and For him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God.
III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things - all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God.
IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God.
Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was God over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.
Albert Barnes: Notes on the Bible - 1834
1:16: For by him were all things created - This is one of the reasons why he is called "the image of God," and the "first-born." He makes God known to us by his creative power, and by the same power in creation shows that he is exalted over all things as the Son of God. The phrase which is used here by the apostle is universal. He does not declare that he created all things in the spiritual kingdom of God, or that he arranged the events of the gospel dispensation, as Socinians suppose (see Crellius); but that every thing was created by him. A similar form of expression occurs in Joh 1:3; see the notes at that verse. There could not possibly be a more explicit declaration that the universe was created by Christ, than this. As if the simple declaration in the most comprehensive terms were not enough, the apostle goes into a specification of things existing in heaven and earth, and so varies the statement as if to pRev_ent the possibility of mistake.
That are in heaven - The division of the universe into "heaven and earth" is natural and obvious, for it is the one that is apparent; see Gen 1:1. Heaven, then, according to this division, will embrace all the universe, except the earth; and will include the heavenly bodies and their inhabitants, the distant worlds, as well as heaven, more strictly so called, where God resides. The declaration, then, is, that all things that were in the worlds above us were the work of his creative power.
And that are in earth - All the animals, plants, minerals, waters, hidden fires, etc. Everything which the earth contains.
Visible and invisible - We see but a small part of the universe. The angels we cannot see. The inhabitants of distant worlds we cannot see. Nay, there are multitudes of worlds which, even with the best instruments, we cannot see. Yet all these things are said to have been created by Christ.
Whether they be thrones - Whether those invisible things be thrones. The reference is to the ranks of angels, called here thrones, dominions, etc.; see the notes at Eph 1:21. The word "thrones" does not occur in the parallel place in Ephesians; but there can be no doubt that the reference is to an order of angelic beings, as those to whom dominion and power were intrusted. The other orders enumerated here are also mentioned in Eph 1:21.
All things were created by him - The repetition, and the varied statement here, are designed to express the truth with emphasis, and so that there could not be the possibility of mistake or misapprehension; compare the notes at Joh 1:1-3. The importance of the doctrine, and the fact that it was probably denied by false teachers, or that they held philosophical opinions that tended to its practical denial, are the reasons why the apostle dwells so particularly on this point.
And for him - For his glory; for such purposes as he designed. There was a reference to himself in the work of creation, just as, when a man builds a house, it is with reference to some important purposes which he contemplates, pertaining to himself. The universe was built by the Greater to be his own property; to be the theater on which he would accomplish his purposes, and display his perfections. Particularly the earth was made by the Son of God to be the place where he would become incarnate, and exhibit the wonders of redeeming love. There could not be a more positive declaration than this, that the universe was created by Christ; and, if so, he is divine. The work of creation is the exertion of the highest power of which we can form a conception, and is often appealed to in the Scriptures by God to prove that he is divine, in contradistinction from idols. If, therefore, this passage be understood literally, it settles the question about the divinity of Christ. Accordingly, Unitarians have endeavored to show that the creation here referred to is a moral creation; that it refers to the arrangement of affairs in the Christian church, or to the kingdom of God on earth, and not to the creation of the material universe. This interpretation has been adopted even by Grotius, who supposes that it refers to the arrangement by which all things are fitted up in the new creation, and by which angels and men are reconciled. By "the things in heaven and in earth," some Unitarian expositors have understood the Jews and the Gentiles, who are reconciled by the gospel; others, by the things in heaven, understand the angels, and, by the things on earth, men, who are brought into harmony by the gospel plan of salvation. But the objections to this interpretation are insuperable:
(1) The word "created" is not used in this sense properly, and cannot be. That it may mean to arrange, to order, is true; but it is not used in the sense of reconciling, or of bringing discordant things into harmony. To the great mass of men, who have no theory to support, it would be understood in its natural and obvious sense, as denoting the literal creation.
(2) the assertion is, that the "creative" power of Christ was exerted on "all things." It is not in reference to angels only, or to men, or to Jews, or to Gentiles; it is in relation to "everything in heaven and in earth;" that is, to the whole universe. Why should so universal a declaration be supposed to denote merely the intelligent creation?
(3) with what propriety, or in what tolerable sense, can the expression "things in heaven and things in earth" be applied to the Jews and Gentiles? In what sense can it be said that they are "visible and invisible?" And, if the language could be thus used, how can the fact that Christ is the means of reconciling them be a reason why he should be called "the image of the invisible God?"
(4) if it be understood of a moral creation, of a renovation of things, of a change of nature, how can this be applied to the angels? Has Christ created them anew? Has he changed their nature and character? Good angels cannot need a spiritual renovation; and Christ did not come to convert fallen angels, and to bring them into harmony with the rest of the universe.
(5) the phrase here employed, of "creating all things in heaven and on earth," is never used elsewhere to denote a moral or spiritual creation. It appropriately expresses the creation of the universe. It is language strikingly similar to that used by Moses, Gen 1:1; and it would be so understood by the great mass of mankind. If this be so, then Christ is divine, and we can see in this great work a good reason why he is called "the image of the invisible God," and why he is at the head of the universe - the first-born of the creation. It is because, through him, God is made known to us in the work of creation; and because, being the great agent in that work, there is a propriety that he should occupy this position at the head of all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: by him were: Col 1:15; Psa 102:25-27; Isa 40:9-12, Isa 44:24; Joh 1:3; Co1 8:6; Eph 3:9; Heb 1:2, Heb 1:10-12, Heb 3:3, Heb 3:4
in heaven: Col 1:20; Deu 4:39; Ch1 29:11; Eph 1:10; Phi 2:10; Rev 5:13, Rev 5:14
thrones: Col 2:10, Col 2:15; Rom 8:38; Eph 1:21, Eph 3:10, Eph 6:12; Pe1 3:22
by: Pro 16:4; Isa 43:21; Rom 11:36; Heb 2:10
Geneva 1599
1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] (k) thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
(k) He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.
John Gill
1:16 For by him were all things created,.... This is a reason proving Christ to be before all creatures, to be the common Parent of them, and to have the government over them, since he is the Creator of them. The creation of all things, by him, is not to be understood of the new creation, for whenever that is spoken of, the word "new" is generally used, or what is equivalent to it, or some clause or phrase added, which determines the sense, and is not the case here: besides, all things that are in heaven are said to be created here: which, to say nothing of the sun, moon, and stars, which are not capable subjects of the new creation, to restrain them to angels, cannot be true of them; for as for those who were once in heaven, but kept not their first estate, and quitted their habitation, these find no place there any more; they never were, nor will be renewed and restored by Christ; and as for the good angels, since they never sinned, they stand in no need of renovation. Moreover, all things that are on earth are also said to be created by him, and are, but not anew: for to confine these only to men, all men are not renewed in the spirit of their minds; all have not faith, nor a good hope through grace, nor love to God and Christ, the greater part of the world lies in open wickedness; and all that profess religion are not new creatures, these are a chosen generation, and a peculiar people: wherefore these words must be understood, not metaphorically, but literally; in which sense all things are created by Christ, not by him as an instrument, but as the efficient cause; for the preposition "by" does not always signify the former; but sometimes the latter; see 1Cor 1:9; nor to the exclusion of the Father and Spirit, who, with the Son, were jointly concerned in the creating of all things out of nothing: and these "all things" can only refer to the things that are made: eternal things can never be said to be created; this is a contradiction in terms; the Father is not created by him, nor he himself as the Son of God, nor the Spirit; but everything that is made is created by him: hence it follows, that he himself is no creature, otherwise he must create himself, which also is a contradiction, since every creature is made by him; and consequently he must be God, for he that made and built all things is God. These are divided as to the subject of them, or place where they are, into things
that are in heaven, and that are in earth. The things that are in heaven, are the things that are in the airy and starry heavens, and in the heaven of heavens. The things in the airy heavens, the fowls thereof, were on the fifth day created by him; and the things in the starry heaven, the sun, moon, and stars, were on the fourth day ordained by him; and the inhabitants of the third heaven, the angels, were made by him, Heb 1:7; and, as the Jewish writers (i) say, on the second day of the creation, though some say on the fifth. The earth comprehends the whole terraqueous globe, consisting of land and sea; and the things in it are all that are in the seas, the fishes and other things in it; and all that are in the bowels of the earth, as well as on the surface of it, all metals and minerals, all plants, herbs, and trees, every beast of the forest, the cattle on a thousand hills, the fowls on the mountains, and the wild beasts of the field, and all human creatures. Again, these all things are, as to the quality of them, distributed into
visible and invisible, both in heaven and in earth: the visible things in heaven are the fowls that fly in the airy heaven, the sun, and moon, and stars in the starry heaven, and the bodies of those saints that have been either translated, or raised, in the third heaven; the visible things in the earth are all creatures, animate and inanimate, rational and irrational, all bodies, all corporeal and material beings: the invisible things in earth are not only those that are in the innermost parts of it, but the spirits or souls of men; and those in heaven are not the invisible God, Father, Son, and Spirit, but the angels, who are incorporeal and immaterial spirits, and so invisible: and which,
whether they be thrones, or dominions, or principalities, or powers, are all made by him; by these some understand civil magistrates among men, and the various degrees and orders of them. By "thrones" they think kings, or monarchs, are meant, who sit on thrones; and by "dominions", little petty kings, or lords, dukes, and earls; and by "principalities", governors of provinces and cities; and by "powers", interior magistrates; and indeed, political governors are sometimes called dominions, dignities, principalities, and powers; and there are different orders of them, the king as supreme, and governors under him; see Jude 1:8. But since these seem rather to be said of the invisible things in heaven, and to be an explanation of them, angels may rather be thought to be intended; and are so called, not as denoting different orders and degrees among them, which some have rashly ventured to describe, but because of the use that God makes of them in the government of the world, and the executions of the various affairs of Providence relating to particular persons and kingdoms; though these several names are not so much such as the apostle chose to call them by, as what they were called by others; the three latter are indeed elsewhere used by himself, Eph 1:21; but not the former, "thrones", which yet are used by Jewish writers, and given to angels. Thus, in a book of theirs, which they esteem very ancient, and ascribe to the patriarch Abraham, it is said (k),
"there is no angel in which the name Jehovah is not found, which is everywhere, as the soul is in every member; wherefore men ought to allow Jehovah to reign in all the members, , "and in all the thrones", and in all the angels, and in every member of men.
And elsewhere, speaking of the garments of God,
"by these (say they (l)) , "the holy blessed God created the thrones", and the angels, and the living creatures, and the "seraphim", and the heavens, and the earth, and all that he created.
And the thrones in Dan 7:9; are interpreted (m), of
"the superior princes, , "the spiritual angels", who sit first in the kingdom; and they are called in the words of the Rabbins, "the throne of glory"; for so is the way of kings, that their princes sit before them, everyone on his throne, according to their dignity.
Now the apostle's sense is, that the angels, the invisible inhabitants of the upper world, are all created by Christ, let them be called by what names they will, that the Jews, or the false teachers, or any sort of heretics of those times thought fit to give them, whether they called them thrones or dominions, &c. And so the Arabic version, rather interpreting than translating the words, renders them thus, "whether you say thrones, or whether you mention dominions, or whether you understand princes, or whether you say powers"; speak of them under what title or appellation you please, they are all the creatures of the Son of God. The apostle seems to have in view, and to oppose some notions of some heretics of his time, the followers of Simon Magus, who held, that the angels were created by his Helena; or, as others, by what they call "Ennea", and that these angels created the world, and are to be worshipped; but he here affirms, that
all things were created by him, by Christ, even all the angels; and therefore he, and not they, are to be worshipped, a notion he afterwards takes notice of in the following chapter: and as all things are affirmed to be created by him, which demonstrates the dignity and deity of his person, so likewise
for him; that is, for his pleasure, that he may take delight and complacency in them, and in his own perfections displayed by them; and for his service and use, as the angels, to worship him and minister to him and for others, he sends them to: elect men are made to serve and glorify him with their bodies and spirits, which are his; and even the non-elect are made to subserve his mediatorial kingdom and interest; yea, the whole world is built and kept in being purely on his account, until he has finished the great affair of the salvation of his people, in the application of it to each of them, as he has completed the impetration of it; and then he will dissolve the heavens, and burn up the earth and all the works that are therein: all are made for his glory, and that end is, and will be answered by them in one way or another,
(i) Targum Jon. in Gen. i. 26. Bereshit Rabba, fol. 1. 1. & 3. 3. Menass. ben Israel, Conciliator in Gen. Qu. 12. (k) Sepher Jetzira, p. 17, Ed. Rittangel. (l) Tikkune Zohar in ib. p. 127, 128. & Zohar in Exod. fol. 18. 2. & in Lev. fol. 39. 1. & 47. 2. (m) Abarbinel in Dan. fol. 45. 4. & 46. 4.
John Wesley
1:16 For - This explains the latter part of the preceding verse. Through implies something prior to the particles by and for; so denoting the beginning, the progress, and the end. Him - This word, frequently repeated, signifies his supreme majesty, and excludes every creature. Were created all things that are in heaven - And heaven itself. But the inhabitants are named, because more noble than the house. Invisible - The several species of which are subjoined. Thrones are superior to dominions; principalities, to powers. Perhaps the two latter may express their office with regard to other creatures: the two former may refer to God, who maketh them his chariots, and, as it were, rideth upon their wings.
Robert Jamieson, A. R. Fausset and David Brown
1:16 For--Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him.
by him--rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Gen 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [BENGEL].
all things--Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (1Chron 29:11; Neh 9:6; Rev_ 10:6).
invisible--the world of spirits.
thrones, or dominions--lordships: the thrones are the greater of the two.
principalities, or powers--rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Eph 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Ps 68:17). The existence of various orders of angels is established by this passage.
all things--Greek, "the whole universe of things."
were--rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing.
by him--as the instrumental Agent (Jn 1:3).
for him--as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him . . . and He is," and "By Him all things . . . and He is."
1:171:17: եւ նա՛ է յառա՛ջ քան զամենայն, եւ ամենայն ինչ նովա՛ւ եկաց բովանդակ։
17 եւ նա կար առաջ, քան ամէն ինչ. եւ ամէն ինչ նրանո՛վ է կանգնած հաստատ:
17 Անիկա ամէն բանէ առաջ էր եւ ամէն բան անով հաստատ կը կենայ.
եւ նա է յառաջ քան զամենայն, եւ ամենայն ինչ նովաւ եկաց բովանդակ:

1:17: եւ նա՛ է յառա՛ջ քան զամենայն, եւ ամենայն ինչ նովա՛ւ եկաց բովանդակ։
17 եւ նա կար առաջ, քան ամէն ինչ. եւ ամէն ինչ նրանո՛վ է կանգնած հաստատ:
17 Անիկա ամէն բանէ առաջ էր եւ ամէն բան անով հաստատ կը կենայ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: и Он есть прежде всего, и все Им стоит.
1:17  καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῶ συνέστηκεν.
1:17. καὶ (and) αὐτὸς (it) ἔστιν (it-be) πρὸ (before) πάντων ( of-all ) καὶ (and) τὰ (the-ones) πάντα ( all ) ἐν (in) αὐτῷ (unto-it) συνέστηκεν, (it-had-come-to-stand-together,"
1:17. et ipse est ante omnes et omnia in ipso constantAnd he is before all: and by him all things consist.
17. and he is before all things, and in him all things consist.
1:17. And he is before all, and in him all things continue.
1:17. And he is before all things, and by him all things consist.
And he is before all things, and by him all things consist:

17: и Он есть прежде всего, и все Им стоит.
1:17  καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῶ συνέστηκεν.
1:17. et ipse est ante omnes et omnia in ipso constant
And he is before all: and by him all things consist.
1:17. And he is before all, and in him all things continue.
1:17. And he is before all things, and by him all things consist.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Так как Христос есть Творец всего, то все находит в Нем себе поддержку. Ап., таким образом, повторяет мысль, высказанную в двух предыдущих стихах, чтобы она тверже запечатлелась в сознании читателей, которых смущали лжеучители.
Albert Barnes: Notes on the Bible - 1834
1:17: And he is before all things - As he must be, if he created all things. Those who regard this as referring to a moral creation, interpret it as meaning that he has the pre-eminence over all things; not as referring to his pre-existence. But the fair and proper meaning of the word "before" (πρὸ pro) is, that he was before all things in the order of existence; compare Mat 8:29; Joh 11:55; Joh 13:1; Act 5:36; Act 21:38; Co2 12:2. It is equivalent to saying that he was eternal - for he that had an existence before any thing was created, must be eternal. Thus, it is equivalent to the phrase, "In the beginning;" Gen 1:1; compare the notes at Joh 1:1.
And by him all things subsist - Or are sustained; see the notes at Heb 1:3. The meaning is, that they are kept in the present state; their existence, order, and arrangement are continued by his power. If unsupported by him, they would fall into disorder, or sink back to nothing. If this be the proper interpretation, then it is the ascription to Christ of infinite power - for nothing less could be sufficient to uphold the universe; and of infinite wisdom - for this is needed to preserve the harmonious action of the suns and systems of which it is composed. None could do this but one who is divine; and hence we see the reason why he is represented as the image of the invisible God. He is the great and glorious and everactive agent by whom the perfections of God are made known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: he: Col 1:15; Pro 8:22, Pro 8:23; Isa 43:11-13, Isa 44:6; Mic 5:2; Joh 1:1-3, Joh 8:58, Joh 17:5; Co1 8:6; Heb 13:8; Rev 1:8, Rev 1:11, Rev 1:17, Rev 2:8
and by: Sa1 2:8; Psa 75:3; Joh 5:17, Joh 5:18; Act 17:28; Heb 1:3
John Gill
1:17 And he is before all things,.... Not only in dignity, being preferable to angels and men in his nature, names, offices, and works, and worthy of more honour than all creatures; but he is before them in existence, as he must needs be, since they are all made by him; he was not only before John the Baptist, his forerunner, before Abraham who saw his day and was glad, before the first man was made, but before the angels were in being, or the heavens and the earth, or any creature were formed; and therefore must be God, who is from everlasting to everlasting:
and by him all things consist; he upholds all things by the word of his power; the heavens have their stability and continuance from him; the pillars of the earth are bore up by him, otherwise that and the inhabitants of it would be dissolved; the angels in heaven are confirmed in their estate by him, and have their standing and security in him; the elector God are in his hands, and are his peculiar care and charge, and therefore shall never perish; yea, all mankind live and move, and have their being in him; the whole frame of nature would burst asunder and break in pieces, was it not held together by him; every created being has its support from him, and its consistence in him; and all the affairs of Providence relating to all creatures are governed, directed, and managed by him, in conjunction with the Father and the blessed Spirit.
John Wesley
1:17 And he is before all things - It is not said, he was: he is from everlasting to everlasting. And by him all things consist - The original expression not only implies, that he sustains all things in being, but more directly, All things were and are compacted in him into one system. He is the cement, as well as support, of the universe. And is he less than the supreme God?
Robert Jamieson, A. R. Fausset and David Brown
1:17 (Jn 8:58.) Translate as Greek, "And He Himself (the great HE) is (implying divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" (Col 1:15).
by him--Greek, "IN Him" (as the conditional element of existence, Col 1:16) [ALFORD].
consist--"subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [PEARSON]. BENGEL less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Is 41:4; Rev_ 22:13). Compare as to GOD, Rom 11:36 : similar language; therefore Christ must be God.
1:181:18: Եւ նա է գլուխ մարմնոյ եկեղեցւոյ. որ է սկիզբն, անդրանի՛կ ՚ի մեռելոց. զի եղիցի ինքն յամենայնի յառաջացեա՛լ[4489]. [4489] Ոմանք. Եւ անդրանիկ մեռելոց։
18 Եւ նա՛ է գլուխը մարմնի, որ եկեղեցին է. նա՛, որ սկիզբ է, անդրանիկը՝ մեռելների միջից, որպէսզի ինքը լինի ամէն ինչում նախապատիւը.
18 Եւ անիկա է մարմնին, այսինքն եկեղեցիին գլուխը. որ սկիզբն է, մեռելներէն անդրանիկը, որպէս զի ինք ըլլայ ամէն բանի մէջ նախապատիւ.
եւ նա է գլուխ մարմնոյ, եկեղեցւոյ. որ է սկիզբն, անդրանիկ ի մեռելոց, զի եղիցի ինքն յամենայնի յառաջացեալ:

1:18: Եւ նա է գլուխ մարմնոյ եկեղեցւոյ. որ է սկիզբն, անդրանի՛կ ՚ի մեռելոց. զի եղիցի ինքն յամենայնի յառաջացեա՛լ[4489].
[4489] Ոմանք. Եւ անդրանիկ մեռելոց։
18 Եւ նա՛ է գլուխը մարմնի, որ եկեղեցին է. նա՛, որ սկիզբ է, անդրանիկը՝ մեռելների միջից, որպէսզի ինքը լինի ամէն ինչում նախապատիւը.
18 Եւ անիկա է մարմնին, այսինքն եկեղեցիին գլուխը. որ սկիզբն է, մեռելներէն անդրանիկը, որպէս զի ինք ըլլայ ամէն բանի մէջ նախապատիւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: И Он есть глава тела Церкви; Он--начаток, первенец из мертвых, дабы иметь Ему во всем первенство,
1:18  καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
1:18. καὶ (and) αὐτός (it) ἐστιν (it-be) ἡ (the-one) κεφαλὴ (a-head) τοῦ (of-the-one) σώματος, (of-a-body) τῆς (of-the-one) ἐκκλησίας: (of-a-calling-out-unto,"ὅς (which) ἐστιν (it-be) [ἡ] "[the-one]"ἀρχή, (a-firsting) πρωτότοκος (most-before-produced) ἐκ (out) τῶν (of-the-ones) νεκρῶν , ( of-en-deaded ) ἵνα (so) γένηται ( it-might-have-had-became ) ἐν (in) πᾶσιν ( unto-all ,"αὐτὸς (it,"πρωτεύων, (most-beforing-of,"
1:18. et ipse est caput corporis ecclesiae qui est principium primogenitus ex mortuis ut sit in omnibus ipse primatum tenensAnd he is the head of the body, the church: who is the beginning, the firstborn from the dead, that in all things he may hold the primacy:
18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
1:18. And he is the head of his body, the Church. He is the beginning, the first-born from the dead, so that in all things he may hold primacy.
1:18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence:

18: И Он есть глава тела Церкви; Он--начаток, первенец из мертвых, дабы иметь Ему во всем первенство,
1:18  καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
1:18. et ipse est caput corporis ecclesiae qui est principium primogenitus ex mortuis ut sit in omnibus ipse primatum tenens
And he is the head of the body, the church: who is the beginning, the firstborn from the dead, that in all things he may hold the primacy:
1:18. And he is the head of his body, the Church. He is the beginning, the first-born from the dead, so that in all things he may hold primacy.
1:18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Теперь Апостол изображает Христа как Богочеловека. Тут Он выступает, прежде всего, как глава Церкви (см. Еф 1:22-23). Ап. объясняет почему Христос стал главою Церкви: Он - начаток вообще или начало всего (arch) и, в частности первенец из мертвых (см. 1Кор.15:20, 23). - Во всем - т. е. во всех отношениях.
Adam Clarke: Commentary on the Bible - 1831
1:18: He is the head of the body - What the apostle has said in the two preceding verses refers to the Divine nature of Jesus Christ; he now proceeds to speak of his human nature, and to show how highly that is exalted beyond all created things, and how, in that, he is head of the Church - the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the man in whom the fullness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received.
The beginning, the first-born from the dead - In Co1 15:20, Christ is called the first-fruits of them that slept; and here, the chief and first-born from the dead; he being the first that ever resumed the natural life, with the employment of all its functions, never more to enter the empire of death, after having died a natural death, and in such circumstances as precluded the possibility of deception. The αρχη, chief, head, or first, answers in this verse to the απαρχη, or first-fruits, Co1 15:20. Jesus Christ is not only the first who rose from the dead to die no more, but he is the first-fruits of human beings; for as surely as the first-fruits were an indication and pledge of the harvest, so surely was the resurrection of Christ the proof that all mankind should have a resurrection from the dead.
That in all - he might have the pre-eminence - That he might be considered, in consequence of his mediatorial office, as possessing the first place in and being chief over all the creation of God; for is it to be wondered at that the human nature, with which the great Creator condescended to unite himself, should be set over all the works of his hands?
Albert Barnes: Notes on the Bible - 1834
1:18: And he is the head of the body, the church - Notes Eph 1:22; Eph 5:23, note.
Who is the beginning - In all things - alike in the work of creation and in the church. He is the fountain of authority and power, and commences everything that is designed to uphold the order of the universe, and to save the world.
The first-born from the dead - At the head of those who rise from their graves. This does not mean literally that he was the first who rose from the dead for he himself raised up Lazarus and others, and the bodies of saints arose at his crucifixion; but it means that he had the pre-eminence among them all; he was the most illustrious of those who will be raised from the dead, and is the head over them all. Especially, he had this pre-eminence in the resurrection in this respect, that he was the first who rose from death to immortality. Others who were raised undoubtedly died again. Christ rose to die no more; see the notes at Co1 15:20.
That in all things - Margin, "among all." The Greek will bear either construction, and either will accord with the scope of the apostle's remarks. If the former, it means that he is at the head of all things - the universe; if the latter, that he is chief among those who rose from the dead. Each of these is true, but the scope of the passage seems rather to require us to understand this of everything, and to mean that all the arrangements respecting him were such as to give him supremacy over the universe.
He might have the pre-eminence - Greek, "might be first" - πρωτεύων prō teuō n. That is, might be first in rank, dignity, honor, power. He has the pre-eminence:
(1) as over the universe which he has formed - as its Creator and Proprietor;
(2) as chief among those who shall rise from the dead - since he first rose to die no more, and their resurrection depends on him;
(3) as head of the church - all synods, councils, and governments being subject to him, and he alone having a right to give law to his people; and,
(4) in the affections of his friends - being in their affections and confidence superior to all others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: he is: Col 1:24, Col 2:10-14; Co1 11:3; Eph 1:10, Eph 1:22, Eph 1:23, Eph 4:15, Eph 4:16, Eph 5:23
the beginning: Joh 1:1; Jo1 1:1; Rev 1:8, Rev 3:14, Rev 21:6, Rev 22:13
the firstborn: Joh 11:25, Joh 11:26; Act 26:23; Co1 15:20-23; Rev 1:5, Rev 1:18
in all: or, among all, Psa 45:2-5, Psa 89:27; Sol 5:10; Isa 52:13; Mat 23:8, Mat 28:18; Joh 1:16, Joh 1:27; Joh 3:29-31, Joh 3:34, Joh 3:35; Rom 8:29; Co1 15:25; Heb 1:5, Heb 1:6; Rev 5:9-13, Rev 11:15; Rev 21:23, Rev 21:24
Geneva 1599
1:18 (8) And he is the head of the body, the church: who is the beginning, the (l) firstborn from the dead; that in all [things] he might have the preeminence.
(8) Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church.
(l) Who so rose again that he should die no more, and who raises others from death to life by his power.
John Gill
1:18 And he is the head of the body, the church,.... By "the church" is meant, not any particular congregated church, as the church at Colosse, or Corinth, or any other; but the whole election of grace, the general assembly and church of the firstborn, whose names are written in heaven in the Lamb's book of life; the church which Christ has given himself for, and has purchased with his blood, and builds on himself the rock, and will, at last, present to himself a glorious church without spot or wrinkle, or any such thing; this is compared to an human body, and therefore called "the body"; which is but one, consisting of many members in union with each other, set in their proper places in just symmetry and proportion to each other, and subservient to one another, and are neither more nor fewer; see 1Cor 12:12, &c. and of this body, the church, Christ is "the head"; he was the representative head of this body of elect men from all eternity, and in time; he is a political head of them, or in such sense an head unto them, as a king is to his subjects; he reigns in them by his Spirit and grace, and rules them by wholesome laws of his own enacting, and which he inscribes on their hearts, and he protects and defends them by his power; he is an economical head, or in such sense an head of them, as the husband is the head of the wife, and parents and masters are the heads of their families, he standing in all these relations to them; and he is to them what a natural head is to an human body; of all which See Gill on 1Cor 11:3. The Messiah is called one head, in Hos 1:11; which Jarchi explains by David their king, and Kimchi on the place says, this is the King Messiah:
who is the beginning; which either denotes the eternity of Christ, who was not only in the beginning, and was set up from the beginning, from everlasting, but is also the beginning and the end; and who is, indeed, without beginning of days, or end of life: or his dominion; he is the principality, as the word may be rendered; he is the principality of principalities, the head of all principality and power, the angels; he is the Prince of the kings of the earth; he is King of saints; the kingdom of nature and providence is his, and the government of his people in a special manner is on his shoulders: or this may design his being the first cause of all things; he is the beginning of the creation of God; the efficient cause of all created beings; he is the beginning of the church, of which he is the head; as Eve was from Adam, so is the church from Christ; it is a body of his preparing, and a temple of his building, and where he sits as a priest on his throne, and has the government of it: the second number, wisdom, in the cabalistic tree of the Jews, is called "the beginning" (n), as is the Logos, or Word, by Philo the Jew (o):
the firstborn from the dead; the first that rose from the dead by his own power, and to an immortal life; for, though others were raised before him, and by him, yet not to a state of immortality; the path of life, to an immortal life, was first shown to him as man; and who also is the firstfruits of them that sleep, and so the pledge and earnest of the future resurrection of the saints; and is both the efficient and exemplary cause of it; the resurrection of the dead will be by him as God, and according to his own, as man:
that in all things he might have the pre-eminence; or might be the first and chief over all persons, angels, and men; having a superior nature, name, and place, than the former, and being the firstborn among many brethren designed by the latter: and in all things he is the first, and has the precedence and primacy; in sonship, no one is a Son in the sense he is; in election, he was chosen first, and his people in him; in the covenant, he is the surety, Mediator, and messenger of it, he is that itself; in his human nature, he is fairer than the children of men; in redemption, he was alone, and wrought it out himself; in life, he exceeded all others in purity, in doctrine, and miracles; and in dying he conquered death, and rose first from it; in short, he died, revived, and rose again, that he might be Lord both of dead and living; and he ought to have the pre-eminence and first place in the affections of our hearts, in the contemplations of our minds, in the desires of our souls, and in the highest praises of our lips,
(n) Cabala denudata, par. 2. p. 7. & Lex. Cabal. p. 679, 681. (o) Philo de Conf. ling. p. 341.
John Wesley
1:18 And - From the whole he now descends to the most eminent part, the church. He is the head of the church - Universal; the supreme and only head both of influence and of government to the whole body of believers. Who is - The repetition of the expression Col 1:15 points out the entrance on a new paragraph. The beginning - Absolutely, the Eternal. The first begotten from the dead - From whose resurrection flows all the life, spiritual and eternal, of all his brethren. That in all things - Whether of nature or grace. He might have the pre - eminence - Who can sound this depth?
Robert Jamieson, A. R. Fausset and David Brown
1:18 Revelation of Christ to the Church and the new creation, as the Originator of both.
he--emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, Col 2:18).
head of the body, the church--The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], (Eph 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church.
who is--that is, in that He is the Beginning [ALFORD]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Col 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Col 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church.
the beginning--namely, of the new creation, as of the old (Prov 8:22; Jn 1:1; compare Rev_ 1:8): the beginning of the Church of the first-born (Heb 12:23), as being Himself the "first-born from the dead" (Acts 26:23; 1Cor 15:20, 1Cor 15:23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Col 1:15); (2) As the first-born of His mother (Mt 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Rom 8:21-22) (Mt 19:28; Acts 13:33; Rev_ 1:5). Sonship and resurrection are similarly connected (Lk 20:36; Rom 1:4; Rom 8:23; 1Jn 3:2). Christ by rising from the dead is the efficient cause (1Cor 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Mic 2:13; Rom 6:5; Phil 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members.
that in all things--He resumes the "all things" (Col 1:20).
he might have the pre-eminence--Greek, "He HIMSELF may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (Col 1:15). "Begotten before every creature, or "first-born of every creature" (Ps 89:27; Jn 3:13).
1:191:19: զի ՚ի նմա՛ հաճեցաւ ամենայն լրումն աստուածութեանն բնակել.
19 որովհետեւ Աստուածութեան լրիւ ամբողջութիւնը նրա՛ մէջ հաճեց բնակուել
19 Վասն զի հայրը հաճեցաւ որ Աստուածութեան բոլոր լեցունութիւնը անոր մէջ բնակի
զի ի նմա հաճեցաւ ամենայն լրումն [12]Աստուածութեանն բնակել:

1:19: զի ՚ի նմա՛ հաճեցաւ ամենայն լրումն աստուածութեանն բնակել.
19 որովհետեւ Աստուածութեան լրիւ ամբողջութիւնը նրա՛ մէջ հաճեց բնակուել
19 Վասն զի հայրը հաճեցաւ որ Աստուածութեան բոլոր լեցունութիւնը անոր մէջ բնակի
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: ибо благоугодно было [Отцу], чтобы в Нем обитала всякая полнота,
1:19  ὅτι ἐν αὐτῶ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι
1:19. ὅτι (to-which-a-one) ἐν (in) αὐτῷ (unto-it) εὐδόκησεν (it-goodly-thought-unto) πᾶν (to-all) τὸ (to-the-one) πλήρωμα (to-an-en-filling-to) κατοικῆσαι (to-have-housed-down-unto,"
1:19. quia in ipso conplacuit omnem plenitudinem habitareBecause in him, it hath well pleased the Father that all fulness should dwell:
19. For it was the good pleasure that in him should all the fulness dwell;
1:19. For the Father is well-pleased that all fullness reside in him,
1:19. For it pleased [the Father] that in him should all fulness dwell;
For it pleased [the Father] that in him should all fulness dwell:

19: ибо благоугодно было [Отцу], чтобы в Нем обитала всякая полнота,
1:19  ὅτι ἐν αὐτῶ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι
1:19. quia in ipso conplacuit omnem plenitudinem habitare
Because in him, it hath well pleased the Father that all fulness should dwell:
1:19. For the Father is well-pleased that all fullness reside in him,
1:19. For it pleased [the Father] that in him should all fulness dwell;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Почему Христос везде первенствует? Потому, что в Нем, по божественному благоволению, обитает вся полнота Божества... - Обитала - katoikhsai = постоянно пребывала. - Полнота - to plhrwma - слово, употреблявшееся и Колосскими лжеучителями. Но тогда как они, м. б. следуя ессейскому воззрению, представляли себе эту полноту как ангелов, которые выражают собою полноту божеского существа (в число этих выразителей они ставили и Христа), Апостол говорит, что Христос заключает в Себе всю полноту Божества один.
Adam Clarke: Commentary on the Bible - 1831
1:19: For it pleased the Father that in him should all fullness dwell - As the words, the Father are not in the text, some have translated the verse thus: For in him it seemed right that all fullness should dwell; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The πληρωμα, or fullness, must refer here to the Divine nature dwelling in the man Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
1:19: For it pleased the Father - The words "the Father" are not in the original, but they are not improperly supplied. Some word must be understood, and as the apostle in Col 1:12 referred to "the Father" as having a claim to the thanks of his people for what he had done, and as the great favor for which they ought to be thankful is that which he immediately specifies - the exaltation of Christ, it is not improper to suppose that this is the word to be understood here. The meaning is, that he chose to confer on his Son such a rank, that in all things he might have the pre-eminence, and that there might be in him "all fulness." Hence, by his appointment, he was the agent in creation, and hence he is placed over all things as the head of the church.
That in him should all fulness dwell - That in him there should be such dignity, authority, power, and moral excellence as to be fitted to the work of creating the world, redeeming his people, and supplying everything needful for their salvation. On the word "fullness," see Joh 1:14, note, 16, note; compare Rom 11:12, Rom 11:25; Gal 4:4; Eph 1:23; Eph 3:19; Col 2:9. This is to us a most precious truth. We have a Saviour who is in no respect deficient in wisdom, power, and grace to redeem and save us. There is nothing necessary to be done in our salvation which he is not qualified to do; there is nothing which we need to enable us to perform our duties, to meet temptation, and to bear trial, which he is not able to impart. In no situation of trouble and danger will the church find that there is a deficiency in him; in no enterprise to which she can put her hands will there be a lack of power in her great Head to enable her to accomplish what he calls her to. We may go to him in all our troubles, weaknesses temptations, and needs, and may be supplied from his fullness - just as, if we were thirsty, we might go to an ocean of pure water and drink.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: Col 2:3, Col 2:9, Col 3:11; Mat 11:25-27; Luk 10:21; Joh 1:16, Joh 3:34; Eph 1:3, Eph 1:23, Eph 4:10
Geneva 1599
1:19 For it pleased [the Father] that in him should (m) all fulness dwell;
(m) Most plentiful abundance of all things pertaining to God.
John Gill
1:19 For it pleased the Father,.... The phrase, "the Father", is not in the original text, but is rightly supplied; since he is expressly mentioned in the context, as he who makes the saints meet to be partakers of the heavenly glory; who deliver, them from the power and dominion of sin, and translates them into the kingdom of his dear Son; and who, by Christ, reconciles all things to himself, Col 1:12, and whose sovereign will and pleasure it is,
that in him should all fulness dwell: by which is meant, not the fulness of the deity, though it is read by some the fulness of the Godhead: which seems to be transcribed from Col 2:9; but though all the perfections of God are in Christ, as eternity, omnipotence, omniscience, omnipresence, immutability, independence, and necessary existence, and every other, or he would not be equal with God; nor could all the fulness of the Godhead be said to dwell in him, should anyone be wanting; yet this is a fulness possessed by him, that does not spring from, nor depend upon the Father's good will and pleasure; but what he naturally and necessarily enjoys by a participation of the same undivided nature and essence with the Father and Spirit: nor is the relative fulness of Christ intended, which is his church, so called, Eph 1:23; and will be so when all the elect are gathered in, and filled with all the gifts and graces of his Spirit, and are arrived to the measure of the stature of the fulness of Christ; for though every believer dwells in Christ, and Christ in him, yet the church is not said to dwell in Christ, but Christ in the church; moreover, as yet she is not his fulness, at least in the sense she will be, and much less can she be said to be all fulness: nor is this to be understood of Christ's fulness of fitness and abilities, as God-man and Mediator, to perform his work and office as such; though this may be taken into the sense of the text as a part, yet is not the whole; but rather chiefly that dispensatory communicative fulness, which is, of the Father's good will and pleasure, put into the hands of Christ to be distributed to others, is here designed. There is a fulness of nature in Christ; the light of nature is from him, and communicated by him to mankind; the blessings of nature are the blessings of his left hand, which he distributes to his people as he thinks fit; and all things in nature are subservient to his mediatorial kingdom and glory. There is a fulness of grace in him, out of which saints receive, and grace for grace, or a large abundance of it; the fulness of the spirit of grace, and of all the graces and gifts of the Spirit is in him; and of all the blessings of grace, as a justifying righteousness, pardon of sin, adoption, sanctification, even of all that grace that is implanted in regeneration, that is necessary to carry on and finish the good work upon the soul; there is a fulness of all light and life, of wisdom, and strength, of peace, joy, and comfort, and of all the promises of grace, both with respect to this world and that which is to come; and there is also a fulness of glory in him, not only the grace, but the glory of the saints, is laid up and hid with him, and is safe and secure in him: this is said to dwell in Christ, which implies its being in him; it is not barely in intention, design, and purpose, but it is really and actually in him, nor is it in any other; and hence it comes to be communicated to the saints: and it also denotes the continuance of it with him; it is an abiding fulness, and yields a continual daily supply to the saints, and will endure to the end of time, and be as sufficient for the last as the first believer; it is like the subject of it, the same yesterday, today, and for ever: and it also intends the safety of it: the saints' life both of grace and glory is hid with Christ, and is secure, it is out of the reach of men and devils, and can never be lost, or they deprived of it; and all this is owing not to any merits of men, to their faith and holiness, or good works, which are all the fruits of this fulness, but to the good will of God; "it pleased the Father" to place it here for them; it was owing to his good will to his Son, and therefore he puts all things into his hands; and to his elect in him, for, having loved them with an everlasting love, he takes everlasting care of them, and makes everlasting provision for them; it was his pleasure from all eternity to take such a step as this, well knowing it was not proper to put it into the hands of Adam, nor into the hands of angels, nor into their own at once; he saw none so fit for it as his Son, and therefore it pleased him to commit it unto him; and it is his good will and sovereign pleasure, that all grace should come through Christ, all communion with him here, and all enjoyment of him hereafter; which greatly enhances and sets forth the glory of Christ as Mediator, one considerable branch of which is, that he is full of grace and truth; this qualifies him to be the head of the church, and gives a reason, as these words be, why he has, and ought to have, the preeminence in all things.
John Wesley
1:19 For it pleased the Father that all fulness - All the fulness of God. Should dwell in him - Constantly, as in a temple; and always ready for our approach to him.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Greek, "(God) was well pleased," &c.
in him--that is, in the Son (Mt 3:17).
all fulness--rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9; Eph 3:19; compare Jn 1:16; Jn 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Col 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Col 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Col 1:20) what He has done for the Church gives Him the right to preside over it.
should . . . dwell--as in a temple (Jn 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [BENGEL]. Hence the "and" (Col 1:20) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.
1:201:20: եւ նովա՛ւ հաշտեցուցանել զամենայն ՚ի նոյն, արար խաղաղութի՛ւն արեամբ խաչին իւրոյ, որ ինչ յերկրի՝ եւ որ ինչ յերկինս[4490]։[4490] Ոմանք. Որ ինչ յերկինս... յերկրի։
20 եւ նրանո՛վ հաշտեցնել ամէն ինչ իր հետ՝ խաղաղութիւն անելով խաչի վրայ թափած իր արեամբ ե՛ւ երկրի վրայ, ե՛ւ երկնքում եղածների համար:
20 Եւ անով ամէնքը հաշտեցնէ իրեն հետ, խաղաղութիւն ընելով խաչին վրայ թափած իր արիւնովը, թէ՛ երկրի վրայ եւ թէ՛ երկնքի մէջ եղողները։
եւ նովաւ հաշտեցուցանել զամենայն ի նոյն, արար խաղաղութիւն արեամբ խաչին իւրոյ, [13]որ ինչ յերկրի եւ որ ինչ յերկինս:

1:20: եւ նովա՛ւ հաշտեցուցանել զամենայն ՚ի նոյն, արար խաղաղութի՛ւն արեամբ խաչին իւրոյ, որ ինչ յերկրի՝ եւ որ ինչ յերկինս[4490]։
[4490] Ոմանք. Որ ինչ յերկինս... յերկրի։
20 եւ նրանո՛վ հաշտեցնել ամէն ինչ իր հետ՝ խաղաղութիւն անելով խաչի վրայ թափած իր արեամբ ե՛ւ երկրի վրայ, ե՛ւ երկնքում եղածների համար:
20 Եւ անով ամէնքը հաշտեցնէ իրեն հետ, խաղաղութիւն ընելով խաչին վրայ թափած իր արիւնովը, թէ՛ երկրի վրայ եւ թէ՛ երկնքի մէջ եղողները։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: и чтобы посредством Его примирить с Собою все, умиротворив через Него, Кровию креста Его, и земное и небесное.
1:20  καὶ δι᾽ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾽ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς.
1:20. καὶ (and) δι' (through) αὐτοῦ (of-it) ἀποκαταλλάξαι (to-have-othered-down-off) τὰ (to-the-ones) πάντα ( to-all ) εἰς (into) αὐτόν, (to-it,"εἰρηνοποιήσας (having-peace-done-unto) διὰ (through) τοῦ (of-the-one) αἵματος (of-a-blood) τοῦ (of-the-one) σταυροῦ (of-a-stake) αὐτοῦ, (of-it,"[δι' "[through) αὐτοῦ] (of-it]"εἴτε (if-also) τὰ (to-the-ones) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) εἴτε (if-also) τὰ (to-the-ones) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς: (unto-skies)
1:20. et per eum reconciliare omnia in ipsum pacificans per sanguinem crucis eius sive quae in terris sive quae in caelis suntAnd through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven.
20. and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, , whether things upon the earth, or things in the heavens.
1:20. and that, through him, all things be reconciled to himself, making peace through the blood of his cross, for the things that are on earth, as well as the things that are in heaven.
1:20. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven:

20: и чтобы посредством Его примирить с Собою все, умиротворив через Него, Кровию креста Его, и земное и небесное.
1:20  καὶ δι᾽ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾽ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς.
1:20. et per eum reconciliare omnia in ipsum pacificans per sanguinem crucis eius sive quae in terris sive quae in caelis sunt
And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven.
1:20. and that, through him, all things be reconciled to himself, making peace through the blood of his cross, for the things that are on earth, as well as the things that are in heaven.
1:20. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Посредством Его, т. е. потому, что Христос заключает в Себе полноту Божества, Он и избран в совете Пр. Троицы для совершения дела нашего спасения. - Примирит. Вражда твари против Бога (Сам Бог не враждует ни с кем) состояла в том, что тварь не покорялась воле Божией. - И земное и небесное. И ангелы отвращались от нас по великому нашему лукавству (Феодорит) и поэтому их нужно было примирить с людьми. - Кровию креста, т. е. пролитою на кресте. - Его - правильнее: чрез Него. Ап. хочет еще раз внушить Колоссянам, что люди спаслись именно через Христа, а не через ангелов, которые, по толкованию лжеучителей, были единственными посредниками между Богом и миром.
Adam Clarke: Commentary on the Bible - 1831
1:20: And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement.
To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on Co2 5:19, etc.
Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.
Albert Barnes: Notes on the Bible - 1834
1:20: And having made peace - Margin, "making." The Greek will bear either. The meaning is, that by his atonement he produces reconciliation between those who were alienated from each other; see the notes at Eph 2:14. It does not mean here that he had actually effected peace by his death, but that he had laid the foundation for it; he had done that which would secure it.
By the blood of his cross - By his blood shed on the cross. That blood, making atonement for sin, was the means of making reconciliation between God and man. On the meaning of the word "blood," as used in this connection, see the notes at Rom 3:25.
By him to reconcile all things to himself - On the meaning of the word reconcile, see the Mat 5:24, note; Rom 5:10, note, and Co2 5:18, note. When it is said that "it pleased the Father by Christ to reconcile all things to himself," the declaration must be understood with some limitation.
(1) it relates only to those things which are in heaven and earth - for those only are specified. Nothing is said of the inhabitants of hell, whether fallen angels, or the spirits of wicked men who are there.
(2) it cannot mean that all things are actually reconciled - for that never has been true. Multitudes on earth have remained alienated from God, and have lived and died his enemies.
(3) it can mean then, only, that he had executed a plan that was adapted to this; that if fairly and properly applied, the blood of the cross was fitted to secure entire reconciliation between heaven and earth. There was no enemy which it was not fitted to reconcile to God; there was no guilt, now producing alienation, which it could not wash away.
Whether they be things in earth, or things in heaven - That is, to produce harmony between the things in heaven and in earth; so that all things shall be reconciled to him, or so that there shalt be harmony between heaven and earth. The meaning is not, that "the things in heaven" were alienated from God, but that there was alienation in the universe which affected heaven, and the object was to produce again universal concord and love. Substantially the same sentiment is found in Eph 1:10; see the notes at that verse. Much has been written on the meaning of this expression, and a great variety of opinions have been entertained of it. It is best, always, unless necessity require a different interpretation, to take words in their usual signification. If that rule be adopted here," things in heaven" will refer to God and the angels, and perhaps may include the principles of the divine government, "Things on earth," will embrace men, and the various things on earth which are now at variance with God and with heaven. Between these, it is designed to produce harmony by the blood of the cross, or by the atonement. As in heaven nothing is wrong; as it is not desirable that anything should he changed there, all the change that is to take place in order to produce reconciliation, is to be on the part of men and the things of this world. The only effect of the blood of the atonement on the "things" of heaven in effecting the reconciliation is, to render it consistent for God to be at peace with sinners. The effect on earth is, to dispose the sinner to a willingness to be reconciled; to lead him to lay aside his enmity; to change his heart, and to effect a change in the views and principles pRev_ailing on earth which are now at variance with God and his government. When this shall be done there will be harmony between heaven and earth, and an alienated world will be brought into conformity with the laws and government of the Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: having made peace: or making peace, Col 1:21, Col 1:22; Lev 6:30; Psa 85:10, Psa 85:11; Isa 9:6, Isa 9:7; Eze 45:17-20; Dan 9:24-26; Mic 5:2, Mic 5:5; Zac 9:9, Zac 9:10; Luk 2:14; Act 10:30; Rom 5:1; Co2 5:19-21; Eph 2:13-17; Heb 13:20, Heb 13:21; Jo1 4:9, Jo1 4:10
reconcile: Co2 5:18; Heb 2:17
things in earth: Eph 1:10; Phi 2:10
Geneva 1599
1:20 (9) And, having made peace through the blood of his cross, by him to reconcile (n) all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
(9) Now he teaches how Christ executed that office which his Father gave and commanded to him, that is, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile to his Father all men, both those who believed in the Christ to come, and were already under this hope gathered into heaven, as well as those who should upon the earth believe in him afterwards. And in this way justification is described by the apostle, which is one and the chiefest part of the benefit of Christ.
(n) The whole Church.
John Gill
1:20 And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause,
having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings:
by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.
John Wesley
1:20 Through the blood of the cross - The blood shed thereon. Whether things on earth - Here the enmity began: therefore this is mentioned first. Or things in heaven - Those who are now in paradise; the saints who died before Christ came.
Robert Jamieson, A. R. Fausset and David Brown
1:20 The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2Cor 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on Rom 5:10; 2Cor 5:18). So the Septuagint, 1Kings 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mt 5:23-24.
by him--"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.
things in earth . . . in heaven--Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jude 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Lk 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Lk 2:14). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zech 3:8-9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Rev_ 12:10); hence he was in heaven till the ban on man was broken (compare Lk 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Rev_ 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN].
1:211:21: Եւ զձեզ՝ որ երբեմն օտարացեալքն էիք, եւ թշնամի՛ք խորհրդովք ՚ի գործսն չարութեան[4491]. [4491] Ոմանք. Օտարացեալն էիք։
21 Եւ ձեզ, որ մի ժամանակ օտարացած եւ թշնամացած էիք Նրան ձեր մտածումներով եւ չար գործերով, այժմ,
21 Եւ ձեզ ալ՝ որ ատեն մը օտարացած էիք ու չար գործերով թշնամիներ՝ ձեր խորհուրդներովը,
Եւ զձեզ որ երբեմն օտարացեալքն էիք եւ թշնամիք խորհրդովք ի գործսն չարութեան:

1:21: Եւ զձեզ՝ որ երբեմն օտարացեալքն էիք, եւ թշնամի՛ք խորհրդովք ՚ի գործսն չարութեան[4491].
[4491] Ոմանք. Օտարացեալն էիք։
21 Եւ ձեզ, որ մի ժամանակ օտարացած եւ թշնամացած էիք Նրան ձեր մտածումներով եւ չար գործերով, այժմ,
21 Եւ ձեզ ալ՝ որ ատեն մը օտարացած էիք ու չար գործերով թշնամիներ՝ ձեր խորհուրդներովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: И вас, бывших некогда отчужденными и врагами, по расположению к злым делам,
1:21  καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς,
1:21. καὶ (and) ὑμᾶς (to-ye) ποτὲ (whither-also) ὄντας ( to-being ) ἀπηλλοτριωμένους ( to-having-had-come-to-be-en-other-belonged-off ) καὶ (and) ἐχθροὺς ( to-en-emnitied ) τῇ (unto-the-one) διανοίᾳ (unto-a-considering-through-unto,"ἐν (in) τοῖς (unto-the-ones) ἔργοις (unto-works) τοῖς (unto-the-ones) πονηροῖς ,-- ( unto-en-necessitated ) νυνὶ (unto-now) δὲ (moreover) ἀποκατήλλαξεν (it-othered-down-off)
1:21. et vos cum essetis aliquando alienati et inimici sensu in operibus malisAnd you, whereas you were some time alienated and enemies in mind in evil works:
21. And you, being in time past alienated and enemies in your mind in your evil works, yet now hath he reconciled
1:21. And you, though you had been, in times past, understood to be foreigners and enemies, with works of evil,
1:21. And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled
And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled:

21: И вас, бывших некогда отчужденными и врагами, по расположению к злым делам,
1:21  καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς,
1:21. et vos cum essetis aliquando alienati et inimici sensu in operibus malis
And you, whereas you were some time alienated and enemies in mind in evil works:
1:21. And you, though you had been, in times past, understood to be foreigners and enemies, with works of evil,
1:21. And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: В частности и Колоссяне удостоились получить спасение от Христа (ср. Еф 2:12-13). - В теле плоти. Колосские лжеучители настаивали на том, что примирение людей с Богом совершают бестелесные ангельские силы. Ап. поэтому с особою силою указывает на то, что спасение людей было совершено в плотском теле Христа, в котором Он и умер за грехи людей. - Святыми и непорочными - см. Еф 1:4.
Adam Clarke: Commentary on the Bible - 1831
1:21: And you, that were sometime alienated - All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word απαλλοτριοω, which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb αλλοτριοω, to alienate, being compounded here with the preposition απο, from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry.
Enemies in your mind - They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See the note on Rom 5:10. The mind is taken here for all the soul, heart, affections, passions, etc.
Albert Barnes: Notes on the Bible - 1834
1:21: And you, that were sometime alienated - In this work of reconciling heaven and earth, you at Colossae, who were once enemies of God, have been reached. The benefit of that great plan has been extended to you, and it has accomplished in you what it is designed to effect everywhere - to reconcile enemies to God. The word "sometime" here - ποτε pote - means "formerly." In common with all other men they were, by nature, in a state of enmity against God; compare the notes at Eph 2:1-3.
In your mind - It was not merely by wicked works, or by an evil life; it was alienation seated in the mind, and leading to wicked works. It was deliberate and purposed enmity. It was not the result of passion and excitement; it had a deeper seat, and took hold of the intellectual powers The understanding was perverse and alienated from God, and all the powers of the soul were enlisted against him. It is this fact which renders reconciliation with God so difficult. Sin has corrupted and perverted alike the moral and the intellectual powers, and thus the whole man is arrayed against his Creator; compare the notes at Eph 4:18.
By wicked works - The alienation of the mind showed itself by wicked works, and those works were the public evidence of the alienation; compare Eph 2:1-2.
Yet now hath he reconciled - Harmony has been secured between you and God, and you are brought to friendship and love. Such a change has been produced in you as to bring your minds into friendship with that of God. All the change in producing this is on the part of man, for God cannot change, and there is no reason why he should, if he could. In the work of reconciliation man lays aside his hostility to his Maker, and thus becomes his friend; see the notes at Co2 5:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: sometime: Rom 1:30, Rom 5:9, Rom 5:10, Rom 8:7, Rom 8:8; Co1 6:9-11; Eph 2:1, Eph 2:2, Eph 2:12, Eph 2:19, Eph 4:18; Tit 3:3-7; Jam 4:4
in your mind by: or, by your mind in, Tit 1:15, Tit 1:16
Geneva 1599
1:21 (10) And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath (o) he reconciled
(10) Sanctification is another work of God in us by Christ, in that that he restored us (who hated God extremely and were wholly and willingly given to sin) to his gracious favour in such a way that he in addition purifies us with his Holy Spirit, and consecrates us to righteousness.
(o) The Son.
John Gill
1:21 And you that were sometime alienated,.... The general blessing of grace and reconciliation, which belongs to the whole body of Christ, the church universal, all the elect of God, whether in heaven or in earth, is here particularly applied to the saints at Colosse, who were eminent instances of it; and that the free grace of God towards them in it might more illustriously appear, the apostle takes notice of what they were before the coming of Christ in the flesh, before the Gospel came among them, and while in a state of unregeneracy, as that they were "alienated": that is from God, not from his general presence, power, and providence, which reach to all his creatures, but from the life of God; see Eph 4:18; from living agreeably to the will of God, being estranged from him who is the fountain of moral and spiritual, as well as natural life; from the law, the rule of life, and from a principle of life in themselves; and altogether disapproving of such a life, as contrary to their carnal affections and lusts: and which alienation from God greatly lay in their forsaking him, the one only and true God, and following and serving strange gods, not attending to the dictates and light of nature; and being destitute of a divine revelation, they went further and further off from God, and from his people, worship, and ordinances; and were aliens from the commonwealth of Israel, and strangers to the covenants of promise; the source of all which was sin, and was owing to themselves: God did not alienate himself from them first; they alienated themselves from him; their sins separated between God and them, set them at a distance from him, and at enmity to him, and which very early appeared, for they were estranged from the womb:
and enemies in your mind by wicked works. They were enemies to God, the true God, and were lovers and worshippers of idols; they were enemies to the being and perfections of God, as all men in a state of nature are; and more or less show it, by either denying there is a God, or wishing there was none, or fancying him to be such an one as themselves; or they dispute his sovereignty, deny his omniscience, arraign his justice and faithfulness, and despise the riches of his grace and goodness; they are enemies to his purposes, providences, and word; cannot bear that he should determine any thing concerning them or others; their eye is evil to him because he is good to others; they reply against him, they run upon him, and charge his decrees with unrighteousness and cruelty; murmur at and quarrel with the dispensations of his providence, as unequal and unjust; cast away the law of the Lord, will not be subject to it, and condemn the revelation of his will. They are enemies to Christ in one shape or another; either to his person, denying his proper deity, or real humanity; or to his offices, not hearkening to him as a prophet, trampling on his blood and sacrifice as a priest, and unwilling to have him to rule over them as a King; or to the way of salvation by him, of pardon by his blood, atonement by his sacrifice, justification by his righteousness, and acceptance with God through his person; or to his doctrines and ordinances, which are unsuitable to their vicious tastes, carnal affections, and appetites: they are enemies to the Spirit of Christ, by either denying his deity and personality, or by ridiculing the operations of his grace; or treating with contempt, and as foolish, everything of his, the Bible and all the truths contained in it, dictated by him. They are enemies to the people of God, exceeding mad against them, hate them and persecute them, reckon them the faith of the world, and the offscouring of all things, living in malice to them, and hateful and hating one another: and this enmity to everything divine and good is seated "in the mind"; the mind is not the object of this enmity, as some read the words, "to the mind": for the mind of a carnal man is enmity itself against God; but it is the subject of it, where it has its chief place, and from whence it proceeds, and shows itself in evil actions; and though the word "your" is not in the original text, it is rightly supplied; for the meaning is not that they were enemies "of his mind"; of the mind of the Lord, of his counsels and will, as some read and explain the words, though there is a truth in this, but in their own minds: so that not the body but the soul is the seat of this enmity; and not the inferior faculties of the soul only, the sensitive appetite and passions, but the understanding, the judgment and will, the more noble and rational powers of the soul; from hence spring all the malice and enmity expressed in word and actions: where then is man's free will to that which is good? and hence it is that the mind stands in need of being renewed, enlightened, cleansed and sanctified, and renovation begins here, which is the effect of almighty power; for nothing else can remove the rooted enmity in the heart of men; and which, as deep and as secret as it is, sooner or later, in one way or another, shows itself "by wicked works"; and that frequently, as by loving what God hates, and hating what he loves; by omitting what he commands, and committing what he forbids; by maintaining friendship with the world, and by harbouring his professed enemies, and persecuting his dear friends; and by their wicked words, and evil lives and conversations; and by the various works of the flesh, which are manifest, some being more directly against God, others by which they wrong themselves, and others by which they injure their neighbours:
yet now hath he reconciled; which may be understood either of the Father's reconciling them to himself by his Son; and so the words are a continuation of the account of the Father's grace, as to all the elect in general, so to the Colossians in particular, notwithstanding the black characters in which they stand described in their natural estate: or else of Christ's reconciling them to his Father, by the sacrifice of himself, which he voluntarily offered for them, though this was their case, and of enemies made them friends: and may be meant either of the impetration of reconciliation for them by his sufferings and death; or of the virtue and efficacy of it in the application of it; in the former sense the "now" refers to the coming of Christ into the world, and the time of his death, and the offering up of his body once for all, when peace and reconciliation were completely made at once for all God's elect; in the latter sense it refers to the time of the conversion of these Colossians, when Christ by his Spirit, in consequence of reconciliation made in the body of his flesh, through death reconciled them to God; to his mind and will, to the way of salvation by himself, to the saints the excellent in the earth, to the Gospel and the ordinances of it, and to all his ways and worship.
John Wesley
1:21 And you that were alienated, and enemies - Actual alienation of affection makes habitual enmity. In your mind - Both your understanding and your affections. By wicked works - Which continually feed and increase inward alienation from, and enmity to, God. He hath now reconciled - From the moment ye believed.
Robert Jamieson, A. R. Fausset and David Brown
1:21 The Colossians are included in this general reconciliation (compare Eph 2:1, Eph 2:12).
sometime--"once."
alienated--from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare Rom 5:10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [BENGEL].
in your mind--Greek, "in your understanding" or "thought" (Eph 2:3; Eph 4:18).
by wicked works--rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).
yet now--Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on Col 1:20).
1:221:22: այժմ աւադիկ հաշտեցո՛յց անդամովք մարմնոյ իւրոյ, ՚ի ձեռն մահուան իւրոյ յանդիման կացուցանել զձեզ սուրբս՝ եւ անբիծս՝ եւ անարա՛տս առաջի նորա[4492]. [4492] Ոմանք. Այժմ աւասիկ հաշ՛՛... ՚ի ձեռն մահուն իւրոյ... առաջի նորա սիրով։
22 ահա՛ւասիկ, հաշտեցրեց ձեզ իր իսկ մարմնով եւ իր մահուամբ, որպէսզի ներկայացնի ձեզ Աստծու առաջ սուրբ, անբիծ եւ անարատ,
22 Հիմա հաշտեցուց բուն իր մարմնովը՝ մահուամբ, որպէս զի ձեզ անոր առջեւ սուրբ ու անբիծ եւ անարատ կայնեցնէ.
այժմ աւադիկ հաշտեցոյց անդամովք մարմնոյ իւրոյ ի ձեռն մահուան [14]իւրոյ, յանդիման կացուցանել զձեզ սուրբս եւ ամբիծս եւ անարատս առաջի նորա:

1:22: այժմ աւադիկ հաշտեցո՛յց անդամովք մարմնոյ իւրոյ, ՚ի ձեռն մահուան իւրոյ յանդիման կացուցանել զձեզ սուրբս՝ եւ անբիծս՝ եւ անարա՛տս առաջի նորա[4492].
[4492] Ոմանք. Այժմ աւասիկ հաշ՛՛... ՚ի ձեռն մահուն իւրոյ... առաջի նորա սիրով։
22 ահա՛ւասիկ, հաշտեցրեց ձեզ իր իսկ մարմնով եւ իր մահուամբ, որպէսզի ներկայացնի ձեզ Աստծու առաջ սուրբ, անբիծ եւ անարատ,
22 Հիմա հաշտեցուց բուն իր մարմնովը՝ մահուամբ, որպէս զի ձեզ անոր առջեւ սուրբ ու անբիծ եւ անարատ կայնեցնէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: ныне примирил в теле Плоти Его, смертью Его, [чтобы] представить вас святыми и непорочными и неповинными пред Собою,
1:22  νυνὶ δὲ ἀποκατήλλαξεν ἐν τῶ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
1:22. ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) τῆς (of-the-one) σαρκὸς (of-a-flesh) αὐτοῦ (of-it) διὰ (through) τοῦ (of-the-one) θανάτου,-- (of-a-death) παραστῆσαι (to-have-stood-beside) ὑμᾶς (to-ye) ἁγίους ( to-hallow-belonged ) καὶ (and) ἀμώμους ( to-un-blemished ) καὶ (and) ἀνεγκλήτους ( to-un-callable-in ) κατενώπιον (down-in-looked) αὐτοῦ, (of-it,"
1:22. nunc autem reconciliavit in corpore carnis eius per mortem exhibere vos sanctos et inmaculatos et inreprehensibiles coram ipsoYet now he hath reconciled in the body of his flesh through death, to present you holy and unspotted and blameless before him:
22. in the body of his flesh through death, to present you holy and without blemish and unreproveable before him:
1:22. yet now he has reconciled you, by his body of flesh, through death, so as to offer you, holy and immaculate and blameless, before him.
1:22. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

22: ныне примирил в теле Плоти Его, смертью Его, [чтобы] представить вас святыми и непорочными и неповинными пред Собою,
1:22  νυνὶ δὲ ἀποκατήλλαξεν ἐν τῶ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
1:22. nunc autem reconciliavit in corpore carnis eius per mortem exhibere vos sanctos et inmaculatos et inreprehensibiles coram ipso
Yet now he hath reconciled in the body of his flesh through death, to present you holy and unspotted and blameless before him:
1:22. yet now he has reconciled you, by his body of flesh, through death, so as to offer you, holy and immaculate and blameless, before him.
1:22. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: In the body of his flesh - By Christ's assumption of a human body, and dying for man, he has made an atonement for sin, through which men become reconciled to God and to each other.
To present you holy - Having saved you from your sins.
Unblamable - Having filled you with his Spirit, and written his law in your hearts, so that his love, shed abroad in your hearts, becomes the principle and motive to every action. The tree therefore being good, the fruit is also good.
And unreprovable - For, being filled with love, joy, peace, meekness, gentleness, and goodness, against these there is no law; and as they were called to love God with all their heart, soul, mind, and strength, and their neighbor as themselves, the whole spirit and design of the law was fulfilled in them, for love is the fulfilling of the law.
In his sight - At the day of judgment. None can enjoy heaven who have not been reconciled to God here, and shown forth the fruits of that reconciliation in being made holy and unblamable, that, when they come to be judged, they may be found unreprovable.
Albert Barnes: Notes on the Bible - 1834
1:22: In the body of his flesh through death - The death of his body, or his death in making an atonement, has been the means of producing this reconciliation. It:
(1) removed the obstacles to reconciliation on the part of God - vindicating his truth and justice, and maintaining the principles of his government as much as if the sinner had himself suffered the penalty of the law - thus rendering it consistent for God to indulge the benevolence of his nature in pardoning sinners; and,
(2) it was the means of bringing the sinner himself to a willingness to be reconciled - furnishing the strongest possible appeal to him; leading him to reflect on the love of his Creator, and showing him his own guilt and danger. No means ever used to produce reconciliation between two alienated parties has had so much tenderness and power as those which God has adopted in the plan of salvation; and if the dying love of the Son of God fails to lead the sinner back to God, everything else will fail. The phrase "the body of his flesh" means, the body of flesh which he assumed in order to suffer in making an atonement. The reconciliation could not have been effected but by his assuming such a body, for his divine nature could not so suffer as to make atonement for sins.
To present you - That is, before God. The object of the atonement was to enable him to present the redeemed to God freed from sin, and made holy in his sight. The whole work had reference to the glories of that day when the Redeemer and the redeemed will stand before God, and he shall present them to his Father as completely recovered from the ruins of the fall.
Holy - Made holy, or made free from sin; compare Luk 20:36.
And unblameable - Not that in themselves they will not be deserving of blame, or will not be unworthy, but that they will be purified from their sins. The word used here - ἄμωμος amō mos - means, properly "spotless, without blemish;" see Eph 1:4, note; Eph 5:27, note; Heb 9:4, note. It is applied to a lamb, Pe1 1:19; to the Savior, Heb 9:14, and to the church, Eph 1:4; Eph 5:27; Jde 1:24; Rev 14:5. It does not elsewhere occur. When the redeemed enter heaven, all their sins will have been taken away; not a spot of the deep dye of inquiry will remain on their souls; Rev 1:5; Rev 7:14.
And unreproveable in his sight - There will be none to accuse them before God; or they will be free from all accusation. The law will not accuse them - for the death of their Redeemer has done as much to honor it as their own punishment would have done; God will not accuse them - for he has freely forgiven them; their consciences will not accuse them - for their sins will all have been taken away, and they will enjoy the favor of God as if they had not sinned; holy angels will not accuse them - for they will welcome them to their society; and even Satan will not accuse them, for he will have seen that their piety is sincere, and that they are truly what they profess to be; compare the notes at Rom 8:33-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: the body: Rom 7:4; Eph 2:15, Eph 2:16; Heb 10:10, Heb 10:20
to: Luk 1:75; Co2 11:2; Eph 1:4, Eph 5:27; Th1 4:7; Tit 2:14; Pe2 3:14; Jde 1:24
in his: Job 15:15, Job 25:5; Psa 51:7; Heb 13:21
Geneva 1599
1:22 In the body of his (p) flesh through death, to present you holy and unblameable and unreproveable in his sight:
(p) In that fleshly body, to show us that his body was not an unreal body, but a real one.
John Gill
1:22 In the body of his flesh through death,.... Or "through his death", as the Alexandrian copy and some others, and all the Oriental versions, read. These words express the means by which that reconciliation was made, which in the virtue and efficacy of it was applied particularly to these Colossians at their conversion whereby their minds were actually reconciled to God, as "in" or "by the body of his flesh"; that is, by the offering up of his body on the accursed tree, in which he bore the sins of his people, and made reconciliation for them: and it is so called either to distinguish it from his mystical and spiritual body the church, of which he is the head before spoken of; or from his glorious and immortal body, as now raised and exalted at God's right hand; and to denote the truth of his human body, that it was a real fleshly body, consisting of flesh and blood as ours does, and the same with ours, and not an aerial, celestial bony, or a mere phantom; and also to signify the infirmity and mortality of it, being, excepting sin, in all points like to ours, and subject to death; and that it was in that body his Father prepared for him, and he assumed; and as he was clothed with it in the days of his flesh, or mortal state, that he made reconciliation for the sins of his people, and that "through death" in it; even the death of the cross, by which he bore the penalty of the law, the curse of it, made satisfaction to justice, obtained life, abolished death, and destroyed him that had the power of it, and fixed a sure and lasting peace for all his saints; his end in which was,
to present you holy and unblamable, and unreproveable in his sight. This presentation of the saints by Christ is either in his own sight, "before himself", as the Arabic version reads it; and is here in this present state, they being considered by him both as sanctified and as justified; he taking delight in the graces of his Spirit, and the exercise of them on himself, though imperfect, and in them as clothed with his spotless righteousness, in which they are perfectly comely, all fair, and without spot: or in the latter day glory, the New Jerusalem church state; when the church will be as a bride prepared for her husband, will be brought into his presence in raiment of needlework, in fine linen clean and white, the righteousness of the saints, and be presented to himself a glorious church, without spot or wrinkle, or any such thing; or in the ultimate glory, when all the saints shall be for ever with him, continually before him, and in his sight; which is what his heart was set upon from everlasting, which he had in view in his sufferings and death, and still has in his prayers and preparations: or else this presentation is what has been or will be made before his Father, and in his sight; and which was partly done, when he gathered together all the elect in himself, and represented them on the cross, in the body of his flesh; and partly is now doing in heaven, where he appears in the presence of God for them, bears their names on his breastplate, presents their persons and their cases; and especially will be done at the last day, when he will deliver up the kingdom to the Father, and say, lo, I and the children thou hast given me: and who will be presented "holy" by him; he being their sanctification, and they having all their sins expiated by his sacrifice, and their persons washed and cleansed in his blood, and their hearts sanctified by his Spirit; which sanctification though it is imperfect in this life, yet will be completed by the author of it at death; without perfect holiness no man shall see God, or be presented in his sight: and this is in consequence of the death of Christ and reconciliation by it and a fruit of electing grace, by which persons are chosen in Christ, that they should be holy and without blame; and as here, "unblamable and unreproveable": as they are, not now in themselves, but in Christ, as arrayed with his robe of righteousness and garments of salvation, being all glorious within, and their clothing of wrought gold, in which they will be introduced and presented to himself, and to his Father, faultless, with exceeding joy, and stand so before the throne, and that to all eternity.
John Wesley
1:22 By the body of his flesh - So distinguished from his body, the church. The body here denotes his entire manhood. Through death - Whereby he purchased the reconciliation which we receive by faith. To present you - The very end of that reconciliation. Holy - Toward God. Spotless - In yourselves. Unreprovable - As to your neighbour.
Robert Jamieson, A. R. Fausset and David Brown
1:22 In the body of his flesh--the element in which His reconciling sufferings had place. Compare Col 1:24, "afflictions of Christ in my flesh" (1Pet 2:24). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood.
through death--rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, Heb 2:14). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Col 1:24; Eph 2:15).
to present you-- (Eph 5:27). The end of His reconciling atonement by death.
holy--positively; and in relation to God.
unblamable . . . unreprovable--negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, 1Pet 1:19) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (Eph 1:4; Eph 5:26-27; Tit 2:14). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (1Cor 1:30; 1Pet 1:2; Jude 1:1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.
in his sight--in God's sight, at Christ's appearing.
1:231:23: եթէ կայցէք ՚ի հաւատսն արմատացեալք, եւ հաստատեալք, եւ անշարժք ՚ի յուսոյ աւետարանին, զոր լուարուք քարոզելոյ ընդ ամենայն արարածս ՚ի ներքոյ երկնից. որոյ եղէ ես Պաւղոս պաշտօնեայ։
23 եթէ ամուր ու անսասան մնաք հաւատի մէջ եւ անխախտ՝ յոյսի մէջ այն Աւետարանի, որ լսեցիք եւ որ քարոզուեց երկնքի տակ գտնուող բոլոր արարածներին, եւ որին ես՝ Պօղոսը, սպասաւոր եղայ:
23 Եթէ կենաք հաւատքին մէջ հիմնուած ու հաստատ եւ առանց խախտելու աւետարանին յոյսէն որ լսեցիք, որ երկնքի տակ եղած բոլոր ստեղծուածներուն քարոզուեցաւ, որուն ես՝ Պօղոսս՝ սպասաւոր եղայ։
եթէ կայցէք ի հաւատսն արմատացեալք եւ հաստատեալք, եւ անշարժք ի յուսոյ աւետարանին զոր լուարուք, քարոզելոյ ընդ ամենայն արարածս ի ներքոյ երկնից, որոյ եղէ ես Պաւղոս պաշտօնեայ:

1:23: եթէ կայցէք ՚ի հաւատսն արմատացեալք, եւ հաստատեալք, եւ անշարժք ՚ի յուսոյ աւետարանին, զոր լուարուք քարոզելոյ ընդ ամենայն արարածս ՚ի ներքոյ երկնից. որոյ եղէ ես Պաւղոս պաշտօնեայ։
23 եթէ ամուր ու անսասան մնաք հաւատի մէջ եւ անխախտ՝ յոյսի մէջ այն Աւետարանի, որ լսեցիք եւ որ քարոզուեց երկնքի տակ գտնուող բոլոր արարածներին, եւ որին ես՝ Պօղոսը, սպասաւոր եղայ:
23 Եթէ կենաք հաւատքին մէջ հիմնուած ու հաստատ եւ առանց խախտելու աւետարանին յոյսէն որ լսեցիք, որ երկնքի տակ եղած բոլոր ստեղծուածներուն քարոզուեցաւ, որուն ես՝ Պօղոսս՝ սպասաւոր եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: если только пребываете тверды и непоколебимы в вере и не отпадаете от надежды благовествования, которое вы слышали, которое возвещено всей твари поднебесной, которого я, Павел, сделался служителем.
1:23  εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὖ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὖ ἐγενόμην ἐγὼ παῦλος διάκονος.
1:23. εἴ (if) γε (too) ἐπιμένετε (ye-stay-upon) τῇ (unto-the-one) πίστει (unto-a-trust) τεθεμελιωμένοι ( having-had-come-to-be-en-foundation-belonged ) καὶ (and) ἑδραῖοι ( seat-belonged ) καὶ (and) μὴ (lest) μετακινούμενοι ( being-moved-with-unto ) ἀπὸ (off) τῆς (of-the-one) ἐλπίδος (of-an-expectation) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) οὗ (of-which) ἠκούσατε, (ye-heard,"τοῦ (of-the-one) κηρυχθέντος (of-having-been-heralded) ἐν (in) πάσῃ (unto-all) κτίσει (unto-a-creating) τῇ (unto-the-one) ὑπὸ (under) τὸν (to-the-one) οὐρανόν, (to-a-sky,"οὗ (of-which) ἐγενόμην ( I-had-became ) ἐγὼ (I) Παῦλος (a-Paulos) διάκονος. (a-raiser-through)
1:23. si tamen permanetis in fide fundati et stabiles et inmobiles ab spe evangelii quod audistis quod praedicatum est in universa creatura quae sub caelo est cuius factus sum ego Paulus ministerIf so ye continue in the faith, grounded and settled, and immoveable from the hope of the gospel which you have heard, which is preached in all the creation that is under heaven: whereof I Paul am made a minister.
23. if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.
1:23. So then, continue in the faith: well-founded and steadfast and immovable, by the hope of the Gospel that you have heard, which has been preached throughout all creation under heaven, the Gospel of which I, Paul, have become a minister.
1:23. If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister;
If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister:

23: если только пребываете тверды и непоколебимы в вере и не отпадаете от надежды благовествования, которое вы слышали, которое возвещено всей твари поднебесной, которого я, Павел, сделался служителем.
1:23  εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὖ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὖ ἐγενόμην ἐγὼ παῦλος διάκονος.
1:23. si tamen permanetis in fide fundati et stabiles et inmobiles ab spe evangelii quod audistis quod praedicatum est in universa creatura quae sub caelo est cuius factus sum ego Paulus minister
If so ye continue in the faith, grounded and settled, and immoveable from the hope of the gospel which you have heard, which is preached in all the creation that is under heaven: whereof I Paul am made a minister.
1:23. So then, continue in the faith: well-founded and steadfast and immovable, by the hope of the Gospel that you have heard, which has been preached throughout all creation under heaven, the Gospel of which I, Paul, have become a minister.
1:23. If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Для того чтобы спастись окончательно, устоять и на страшном суде Божием, Колоссяне должны стоять непоколебимо среди всяких соблазнов земной жизни, имея в виду, как спасительный маяк, христианскую надежду на будущее блаженство со Христом. Чтобы утвердить их в вере, Ап. напоминает им, что эта вера распространяется по всей вселенной и что он, Павел, является ее служителем или проповедником.
Adam Clarke: Commentary on the Bible - 1831
1:23: If ye continue in the faith - This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled - made firm and perseveringly steadfast, in that state of salvation.
And be not moved away - Not permitting yourselves to be seduced by false teachers.
The hope of the Gospel - The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel Hope.
To every creature which is under heaven - A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.
Albert Barnes: Notes on the Bible - 1834
1:23: If ye continue in the faith - In the belief of the gospel, and in holy living. If this were done, they would be presented unblameable be fore God; if not, they would not be. The meaning is, that it will be impossible to be saved unless we continue to lead lives becoming the gospel.
Grounded - On a firm foundation; see the notes at Eph 3:17, where the same word occurs.
And settled - Greek, "firm;" as a building is that is founded on a rock; compare Mat 7:25.
And be not moved away from the hope of the gospel - By the arts of philosophy, and the allurements of sin.
Which was preached to every creature which is under heaven - It cannot be supposed that it was literally true that every creature under heaven had actually heard the gospel. But this may mean:
(1) That it was designed to be preached to every creature, or that the commission to make it known embraced everyone, and that, so far as the provisions of the gospel are concerned, it may be said that it was a system proclaimed to all mankind; see Mar 16:15. If a vast army, or the inhabitants of a distant province, were in rebellion against a government, and a proclamation of pardon were issued, it would not be improper to say that it was made to every one of them, though, as a matter of fact, it might not be true that everyone in the remote parts of the army or province had actually heard of it.
(2) the gospel in the time of Paul seems to have been so extensively preached, that it might be said that it was proclaimed to everybody. All known countries appear to have been visited; and so zealous and laborious had been the heralds of salvation, that it might be said that the message had been proclaimed to all the world; see Col 1:6; compare the notes at Mat 24:14.
Whereof I Paul am made a minister - See the notes at Eph 3:1-7. Paul here pursues the same train of thought which he does in the Epistle to the Ephesians, where, having shown the exalted nature of the Redeemer, and the design of the gospel, he adverts to his own labors and sufferings in making it known. The object seems to be to show that he regarded it as the highest honor to be thus intrusted with the message of mercy to mankind, and considered it as a privilege to suffer in that cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: ye continue: Psa 92:13, Psa 92:14, Psa 125:5; Eze 18:26; Hos 6:3, Hos 6:4; Zep 1:6; Mat 24:13; Luk 8:13-15, Luk 22:32; Joh 8:30-32, Joh 15:9, Joh 15:10; Act 11:23, Act 14:22; Rom 2:7; Gal 4:11, Gal 5:7, Gal 6:9; Th1 3:5; Heb 3:6, Heb 3:14, Heb 4:14, Heb 10:38; Pe1 1:5; Pe2 2:18-22; Jo1 2:27; Rev 2:10
grounded: Col 2:7; Mat 7:24, Mat 7:25; Luk 6:48; Eph 2:21, Eph 3:17, Eph 4:16
moved: Joh 15:6; Act 20:24; Co1 15:58; Th1 3:3
the hope: Col 1:5; Rom 5:5; Gal 5:5; Eph 1:18; Th1 5:8; Th2 2:16; Tit 3:7; Heb 6:19; Pe1 1:3; Jo1 3:1-3
to: Col 1:6; Mat 24:14; Mar 16:15; Rom 10:18
under: Deu 2:25, Deu 4:19; Lam 3:66; Act 2:5, Act 4:12
whereof: Col 1:25; Act 1:17, Act 1:25, Act 26:16; Rom 15:16; Co1 4:1-3; Co2 3:6, Co2 4:1, Co2 5:18-20; Co2 6:1, Co2 11:23; Eph 3:7, Eph 3:8; Ti1 1:12, Ti1 2:7; Ti2 1:11, Ti2 1:12, Ti2 4:5, Ti2 4:6
Geneva 1599
1:23 (11) If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to (q) every creature which is under heaven; (12) whereof I Paul am made a minister;
(11) The second treatise of this part of the epistle, in which he exhorts the Colossians not to allow themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere else any other true Gospel.
(q) To all men: by which we learn that the Gospel was not confined to Judea alone.
(12) He gains authority for this doctrine by his apostleship, and takes a most sure proof of it, that is, his afflictions, which he suffers for Christ's name, to instruct the Churches with these examples of patience.
John Gill
1:23 If ye continue in the faith,.... In the doctrine of faith which they had received and embraced; and in the grace of faith, and the exercise of it which was implanted in them; and in the profession of faith which they had made: not that the virtue and efficacy of Christ's blood, sufferings, and death, and reconciliation of their persons to God thereby, depended upon their faith, and abiding in it; but that faith and continuance in it were necessary means of their presentation in unblemished holiness and righteousness; for if they had not faith, or did not abide in it or if the good work of grace was not wrought upon their souls, and that performed until the day of Christ, they could not be presented holy and blameless: this shows the necessity of the saints' final perseverance in faith and holiness, and is mentioned with this view, to put them upon a concern about it, and to make use of all means, under divine grace, to enjoy it; and nothing could more strongly incline and move unto it, than the blessed effect of Christ's death, reconciliation and the end of it, to present the reconciled ones blameless; in order to which it is necessary they should hold on and out to the end: hence the Ethiopic version reads the words, not as a condition, but as an exhortation enforced by what goes before; "therefore be ye established in the faith": it follows,
grounded and settled; not on the sandy foundation of man's own righteousness, and peace made by his own performances; but upon the foundation and rock, Christ, against which the gates of hell cannot prevail; and so shall never finally and totally fall away, being rooted and built up in him, and established in the faith of him, in the doctrines of faith, respecting peace by his blood, justification by his righteousness, and life by his death; and so continue steadfast and immovable, always abounding in his work:
and be not moved away from the hope of the Gospel; the hope of eternal life and happiness, which as set before us in the Gospel; which that gives a good and solid ground and foundation of, in the person, blood, and righteousness of Christ; and is the instrumental means, in the hand of the Spirit, of begetting to it, and of encouraging and increasing it: the law gives no hopes of eternal life to a poor sinner; it works wrath, and ministers death; there is nothing but a fearful looking for of judgment by it; but the Gospel encourages to hope in the Lord, from the consideration of rich mercy and plenteous redemption in him; and this hope of the Gospel is an anchor of the soul, sure and steadfast, and not to be let go; this confidence and rejoicing of the hope is to be kept firm unto the end:
which ye have heard; that is, which Gospel they had heard from Epaphras their faithful minister, and that not only externally, but internally; they had heard it and believed it, and it had brought forth fruit in them; for it came to them not in word only, but in power; which is said in commendation of it, and to engage them to continue in it, and abide by it; as is also what follows:
and which was preached to every creature which is under heaven; and therefore since it was the same which was everywhere preached, they might depend upon the truth of it, should have the greater value for it, and by no means relinquish it. This must be understood not of every individual creature, even human and rational, that was then, or had been in, the world; but that it had been, and was preached far and near, in all places all over the world, to the Gentiles as well as to the Jews; who are sometimes styled "every creature", "the creature", "the whole creation", "all men", &c. see Mk 16:15 Tit 2:11; and of this, the first preaching of the Gospel by Peter after our Lord's resurrection, was an emblem and pledge, Acts 2:14; and some time after that, the sound of all the apostles went into all the earth, and their words to the end of the world:
whereof I Paul am made a minister; by Jesus Christ, who appeared unto him, and called, qualified, and sent him forth as such; and this is mentioned to encourage the Colossians to abide by the truths of the Gospel, since what they had heard and received were what were everywhere preached by the faithful ministers of the word; and particularly by the apostle, who was ordained to be a teacher and preacher of it to the Gentiles. The Alexandrian copy reads, "a preacher and an apostle, and a minister"; see Ti1 2:7.
John Wesley
1:23 If ye continue in the faith - Otherwise, ye will lose all the blessings which ye have already begun to enjoy. And be not removed from the hope of the gospel - The glorious hope of perfect love. Which is preached - Is already begun to be preached to every creature under heaven.
Robert Jamieson, A. R. Fausset and David Brown
1:23 If--"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22).
grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Lk 6:48-49).
settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (1Pet 5:10). 1Cor 15:58 has the same Greek.
not moved away--by the false teachers.
the hope of the gospel-- (Eph 1:18).
which ye have heard . . . which was preached to every creature . . . whereof I . . . am . . . a minister--Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," Col 1:6; "all things . . . in earth," Col 1:20 (Mk 16:15): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (Mt 24:14). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. PLINY, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."
whereof I Paul am--rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" (Col 1:7), is the same of which "I was made a minister" (Col 1:25; Eph 3:7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.
1:241:24: Եւ արդ՝ ուրա՛խ եմ ՚ի չարչարա՛նս իմ վասն ձեր. եւ լնո՛ւմ զպակասութիւն նեղութեանցն Քրիստոսի ՚ի մարմնի իմում, վասն մարմնո՛յ նորա, որ է եկեղեցի[4493]. [4493] Ոմանք. Իմ որ վասն ձեր։ Ոսկան. Նեղութեանն Քրիստոսի։
24 Եւ այժմ ուրախ եմ ձեզ համար կրած իմ չարչարանքների համար եւ լրացնում եմ իմ մարմնի մէջ Քրիստոսի նեղութիւնների պակասը իր մարմնի համար, որ է եկեղեցին.
24 Հիմա ուրախ եմ ձեզի համար կրած չարչարանքներուս համար ու Քրիստոսի կրած նեղութիւններուն պակասութիւնը իմ մարմնիս մէջ կը լեցնեմ անոր մարմնին համար, որ եկեղեցին է.
Եւ արդ ուրախ եմ ի չարչարանս իմ վասն ձեր, եւ լնում զպակասութիւն նեղութեանցն Քրիստոսի ի մարմնի իմում վասն մարմնոյ նորա, որ է եկեղեցի:

1:24: Եւ արդ՝ ուրա՛խ եմ ՚ի չարչարա՛նս իմ վասն ձեր. եւ լնո՛ւմ զպակասութիւն նեղութեանցն Քրիստոսի ՚ի մարմնի իմում, վասն մարմնո՛յ նորա, որ է եկեղեցի[4493].
[4493] Ոմանք. Իմ որ վասն ձեր։ Ոսկան. Նեղութեանն Քրիստոսի։
24 Եւ այժմ ուրախ եմ ձեզ համար կրած իմ չարչարանքների համար եւ լրացնում եմ իմ մարմնի մէջ Քրիստոսի նեղութիւնների պակասը իր մարմնի համար, որ է եկեղեցին.
24 Հիմա ուրախ եմ ձեզի համար կրած չարչարանքներուս համար ու Քրիստոսի կրած նեղութիւններուն պակասութիւնը իմ մարմնիս մէջ կը լեցնեմ անոր մարմնին համար, որ եկեղեցին է.
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: Ныне радуюсь в страданиях моих за вас и восполняю недостаток в плоти моей скорбей Христовых за Тело Его, которое есть Церковь,
1:24  νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,
1:24. Νῦν (Now) χαίρω (I-joy) ἐν (in) τοῖς (unto-the-ones) παθήμασιν (unto-experiencings-to) ὑπὲρ (over) ὑμῶν, (of-ye,"καὶ (and) ἀνταναπληρῶ (I-ever-a-one-en-fill-up) τὰ (to-the-ones) ὑστερήματα (to-latterings-to) τῶν (of-the-ones) θλίψεων (of-pressings) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐν (in) τῇ (unto-the-one) σαρκί (unto-a-flesh) μου (of-me) ὑπὲρ (over) τοῦ (of-the-one) σώματος (of-body) αὐτοῦ, (of-it,"ὅ (which) ἐστιν (it-be) ἡ (the-one) ἐκκλησία, (a-calling-out-unto,"
1:24. qui nunc gaudeo in passionibus pro vobis et adimpleo ea quae desunt passionum Christi in carne mea pro corpore eius quod est ecclesiaWho now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church:
24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church;
1:24. For now I rejoice in my passion on your behalf, and I complete in my flesh the things that are lacking in the Passion of Christ, for the sake of his body, which is the Church.
1:24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:
Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body' s sake, which is the church:

24: Ныне радуюсь в страданиях моих за вас и восполняю недостаток в плоти моей скорбей Христовых за Тело Его, которое есть Церковь,
1:24  νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,
1:24. qui nunc gaudeo in passionibus pro vobis et adimpleo ea quae desunt passionum Christi in carne mea pro corpore eius quod est ecclesia
Who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church:
1:24. For now I rejoice in my passion on your behalf, and I complete in my flesh the things that are lacking in the Passion of Christ, for the sake of his body, which is the Church.
1:24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Чтобы внушить Колоссянам еще большее уважение к принятой ими вере, Ап. говорит, что он сделался даже добровольным страдальцем за всех язычников. Он вполне убежден, что приносимое им Евангелие для них необходимо как единственная, несомненно спасительная, истина. - Восполняю недостаток в плоти моей скорбей Христовых. Христос совершил дело нашего искупления однажды навсегда. Но Он испил еще не всю чашу оскорблений (qliyeiV) от людей, так как не приходил в соприкосновение с язычниками. Сам не проповедывал Евангелие язычникам. Теперь таким проповедником, продолжающим дело распространения Евангелия между язычниками, является Ап. Павел, и его страдания, какие он терпит от язычников, являются продолжением тех оскорблений, какие претерпевал Христос в течении Своей земной жизни от Иудеев. - За Тело Его, т. е. чтобы Христос получил таким образом полное тело или полную Церковь. В основе мысли Павла лежит здесь представление о том, что каждому христианину предлежит претерпеть известную сумму страданий, как последователю Христову (Деян 14:22). Больше всего таких страданий, и страданий именно на благо Церкви, доставалось Ап. Павлу. Много страданий он претерпел, но он чувствует, что ему нужно испить эту чашу страданий до самого дна (восполняю - antanaplhrw).
Adam Clarke: Commentary on the Bible - 1831
1:24: Rejoice in my sufferings for you - St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance - his asserting that God had chosen the Gentiles, and called them to enjoy the very same privileges with the Jews, and to constitute one Church with them.
It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See on Col 4:2 (note).
That which is behind of the afflictions of Christ - I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people.
It is worthy of remark that the apostle does not say παθηματα, the passion of Christ, but simply θλιψεις, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him.
His body's sake - Believers, both of Jews and Gentiles, who form that one body, of which Christ is the head.
Albert Barnes: Notes on the Bible - 1834
1:24: Who now rejoice in my sufferings for you - For you as a part of the Gentile world. It was not for the Colossians alone, but he regarded himself as suffering on account of his labors in preaching to the pagan at large. His trials at Rome had come upon him because he had maintained that the wall of partition between Jews and Gentiles was broken down, and that the gospel was to be preached indiscriminately to all mankind; see this illustrated in the introduction, Section 5.
And fill up that which is behind of the afflictions of Christ - That which I lack of coming up to the sufferings which Christ endured in the cause of the church. The apostle seems to mean:
(1) that be suffered in the same cause as that for which Christ suffered;
(2) that he endured the same kind of sufferings, to some extent, in reproaches, persecutions, and opposition from the world;
(3) that he had not yet suffered as much as Christ did in this cause, and, though be had suffered greatly, yet there was much that was lacking to make him equal in this respect to the Saviour; and,
(4) that he felt that it was an object to be earnestly desired to be made in all respects just like Christ, and that in his present circumstances he was fast filling up that which was lacking, so that he would have a more complete resemblance to him.
What he says here is based on the leading desire of his soul - the great principle of his life - to be just like Christ; alike in moral character, in suffering, and in destiny; see the notes at Phi 3:10. Having this strong wish, he had been led to pursue a course of life which conducted him through trials strongly resembling those which Christ himself endured; and, as fast as possible, he was filling up that in which he now fell short. He does not mean that there was anything lacking or deficient in the sufferings which Christ endured in making an atonement which was to be supplied by his followers, so that their merits might be added to his in order to secure the salvation of men, as the Romanists seem to suppose; but that there was still much lacking on his part before he should be entirely conformed to the Saviour in his sufferings, and that his present condition was such as rapidly to fill that up. This seems to me to be the fair meaning of this expressions though not the one commonly given. The usual interpretation is, "that which remains to me of affliction to be endured in the cause of Christ." But this seems to me to be cold and tame, and not to suit the genius of Paul.
In my flesh - In bodily sufferings.
For his body's sake, which is the church - See the notes at Eph 1:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: rejoice: Mat 5:11, Mat 5:12; Act 5:41; Rom 5:3; Co2 7:4; Eph 3:1, Eph 3:13; Phi 2:17, Phi 2:18; Jam 1:2
fill: Co2 1:5-8, Co2 4:8-12, Co2 11:23-27; Phi 3:10; Ti2 1:8, Ti2 2:9, Ti2 2:10
for: Col 1:18; Eph 1:23
Geneva 1599
1:24 Who now rejoice in my sufferings for (r) you, and fill up (s) that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:
(r) For our profit and benefit.
(s) The afflictions of the Church are said to be Christ's afflictions, by reason of that fellowship and knitting together that the body and the head have with one another. And this is not because there is any more need to have the Church redeemed, but because Christ shows his power in the daily weakness of his own, and that for the comfort of the whole body.
John Gill
1:24 Who now rejoice in my sufferings for you,.... The apostle, as soon as he had made mention of his being a minister of the Gospel, thinks and speaks of his "sufferings"; for those are what always more or less attend persons in such an office; they are appointed to them by God; Christ has foretold them of them; they are necessary for them; they must expect them, and patiently endure them: the apostle was under them now at this present time, for he wrote this epistle in his bonds when a prisoner at Rome, not for any immorality, any crime he had committed, but for Christ's sake, for his Gospel's sake, for the sake of the churches of Christ to whom he preached, for the confirmation of them, and so of these Colossians; and therefore he says, "for you"; and which he mentions to animate them to abide by the Gospel, for which he was suffering, that it might continue with them and others: nor was he distressed and discouraged at his afflictions, he "rejoiced" in them, because he had the presence of God in them, the Spirit of God and of glory rested on him, and God was glorified by them; he esteemed it an honour done him that grace was given, and he counted worthy to suffer for the sake of Christ; and as well knowing that he should live and reign with him, since he suffered with him and for him: and what greatly caused and increased his joy was what follows,
and fill up that which is behind of the afflictions of Christ in my flesh; by which are meant not the afflictions or sufferings of Christ in his own person; for these were all over, he was now entered into his glory, was exalted at the Father's right hand, and was crowned with glory and honour: there was nothing left behind of his sufferings, to be undergone by any of his people; he had drank of the cup and all the dregs of it; he had sustained the whole of his Father's wrath, and all the curses of the law, being abated nothing, but was made perfect through sufferings; having perfectly suffered all, he suffered once and once for all, he will suffer no more; nor is there any need of his suffering more or again, for he has finished sin, wrought righteousness, made peace, and obtained eternal redemption; nor had he any partner in his sufferings, nor did he need any, or left any part of his sufferings to be filled up by others; for he endured all and the whole, which the law and justice of God could require in his own body, in the body of his flesh through death; of these sufferings the apostle does not speak, but of such which he filled up in "his" own "flesh"; and design the afflictions of Christ in his members, which are called "his", because of that near union there is between Christ and them; so that what befalls them may be predicated of him; when anyone of them suffers, he suffers with him, as the sufferings of a part of the body are ascribed to the whole person; and because of that sympathy there is between them, he has a fellow feeling with his people in all their infirmities; in all their afflictions he is afflicted: if Saul persecutes his saints, he persecutes him; whatever injury is done to them, he takes it as done to himself, who are to him as the apple of his eye. Moreover, hereby they are conformed unto him, and made like him; as he was, so are they in this world; there is a good deal of likeness between the afflictions of Christ and his people, though in some things there is a great disparity; add to this, that the afflictions of the saints are endured for Christ's sake, for the sake of his Gospel, and the profession of his name, and therefore called his, and the more cheerfully bore by them: now of these there were some remains to be filled up by the apostle; not that all the afflictions of the whole body of Christ were to be, or have been filled up by him; there was a great deal left behind by him to be filled up by others, and which has been filling up ever since, and still is, and yet all is not fulfilled to this day, nor will be till the end of time; but he speaks only of that part and measure of them, which was to be tilled up in his flesh; he had his measure of afflictions allotted to him, great part of which he had endured already, but some remained, the measure was not yet full, though pretty near being completed, which gave him pleasure; it was just filling up, and the time of his departure was at hand, when there would be no more sorrow; for it was only while he was in the flesh he was filling up this measure, and would be quickly up; and what added to his joy was, that as these were the afflictions of Christ, and the measure of them was appointed by his heavenly Father, to be filled up by him in this mortal state, so they were
for his body's sake, which is the church; not in the room and stead of the church, and people of Christ, as were the sufferings of Christ personal; or to exempt them from sufferings who all have their share in this life; nor for their sins to make reconciliation for them, and procure the remission of them; nor to redeem them, or obtain salvation for them, all which is completed by Christ; but for their good and profit, that the Gospel might continue and be blessed to the conversion of many, for the increase of the church and additions to it, and for the furtherance of the Gospel, and that such who professed it might be established and confirmed in it, by the sufferings of the apostle for it: and such good effects did follow upon his sufferings and afflictions; they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man.
John Wesley
1:24 Now I rejoice in my sufferings for you, and fill up - That is, whereby I fill up. That which is behind of the sufferings of Christ - That which remains to be suffered by his members. These are termed the sufferings of Christ, Because the suffering of any member is the suffering of the whole; and of the head especially, which supplies strength, spirits, sense, and motion to all. Because they are for his sake, for the testimony of his truth. And these also are necessary for the church; not to reconcile it to God, or satisfy for sin, (for that Christ did perfectly,) but for example to others, perfecting of the saints, and increasing their reward.
Robert Jamieson, A. R. Fausset and David Brown
1:24 Who--The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (Col 1:23).
for you--"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings (Eph 3:1).
fill up that which is behind--literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on 2Cor 1:5). Christ is "afflicted in all His people's afflictions" (Is 63:9). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [VITRINGA]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost (Ps 56:8). All her members have thus a mutual interest in one another's sufferings (1Cor 12:26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.
1:251:25: որոյ եղէ ես Պաւղոս պաշտօնեայ, ըստ տնտեսութեանն Աստուծոյ որ տուեա՛լ է ինձ ՚ի ձեզ, կատարել զբանն Աստուծոյ[4494]. [4494] Ոմանք. Տնտեսութեան Աստուծոյ, որ տուեալ են ինձ։
25 դրան ես՝ Պօղոսը, սպասաւոր եղայ ըստ Աստծու տնտեսութեան, որ տրուեց ինձ՝ ձեր մէջ կատարելապէս քարոզելու Աստծու խօսքը,
25 Որուն ես սպասաւոր եղայ Աստուծոյ տնտեսութիւնովը՝ որ ինծի տրուեցաւ ձեզի համար՝ Աստուծոյ խօսքը լման քարոզելու,
որոյ եղէ ես [15]Պաւղոս պաշտօնեայ ըստ տնտեսութեանն Աստուծոյ, որ տուեալ է ինձ ի ձեզ կատարել զբանն Աստուծոյ:

1:25: որոյ եղէ ես Պաւղոս պաշտօնեայ, ըստ տնտեսութեանն Աստուծոյ որ տուեա՛լ է ինձ ՚ի ձեզ, կատարել զբանն Աստուծոյ[4494].
[4494] Ոմանք. Տնտեսութեան Աստուծոյ, որ տուեալ են ինձ։
25 դրան ես՝ Պօղոսը, սպասաւոր եղայ ըստ Աստծու տնտեսութեան, որ տրուեց ինձ՝ ձեր մէջ կատարելապէս քարոզելու Աստծու խօսքը,
25 Որուն ես սպասաւոր եղայ Աստուծոյ տնտեսութիւնովը՝ որ ինծի տրուեցաւ ձեզի համար՝ Աստուծոյ խօսքը լման քարոզելու,
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: которой сделался я служителем по домостроительству Божию, вверенному мне для вас, [чтобы] исполнить слово Божие,
1:25  ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ,
1:25. ἧς (of-which) ἐγενόμην ( I-had-became ) ἐγὼ (I) διάκονος (a-raiser-through) κατὰ (down) τὴν (to-the-one) οἰκονομίαν (to-a-house-parceleeing-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὴν (to-the-one) δοθεῖσάν (to-having-been-given) μοι (unto-me) εἰς (into) ὑμᾶς (to-ye) πληρῶσαι (to-have-en-filled) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
1:25. cuius factus sum ego minister secundum dispensationem Dei quae data est mihi in vos ut impleam verbum DeiWhereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfil the word of God:
25. whereof I was made a minister, according to the dispensation of God which was given me to you-ward, to fulfill the word of God,
1:25. For I have become a minister of the Church, according to the dispensation of God that has been given to me among you, so that I may fulfill the Word of God,
1:25. Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God:

25: которой сделался я служителем по домостроительству Божию, вверенному мне для вас, [чтобы] исполнить слово Божие,
1:25  ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ,
1:25. cuius factus sum ego minister secundum dispensationem Dei quae data est mihi in vos ut impleam verbum Dei
Whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfil the word of God:
1:25. For I have become a minister of the Church, according to the dispensation of God that has been given to me among you, so that I may fulfill the Word of God,
1:25. Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Что именно он, Павел, а не кто другой, должен осушить то, что оставалось в чаше скорбей Христовых, это Апостол доказывает тем, что именно он сделался проповедником спасения для язычников по воле Божией (по домостроительству Божию). - Чтобы исполнить, т. е. чтобы сделать полным чрез повсеместное распространение, довести до конца дело христианской проповеди или Слово Божие (ср. Рим 15:19) - Тайну... см. Еф 3:9: и 5. - Святым, т. е. христианам.
Adam Clarke: Commentary on the Bible - 1831
1:25: Whereof I am made a minister - Having received especial commission from God to preach salvation to the Gentiles.
According to the dispensation - Κατα την οικονομιαν· According to the Gospel economy or institution; the scheme or plan of salvation by Christ crucified.
To fulfill the word of God - The Greek πληρωσαι τον λογον του Θεου may be translated, fully to preach the doctrine of God. See Rom 15:19, and the note there. Were we to take the word in its common meaning, it might signify to accomplish the purpose of God, as predicted by the prophets.
Albert Barnes: Notes on the Bible - 1834
1:25: According to the dispensation of God - The arrangement which God has made. That is, he designed that the gospel should be preached to the Gentiles, and, in accordance with that arrangement, he has called me to be a minister. Notes, Eph 3:2.
To fulfil the word of God - Margin, "fully to preach." The Greek is, "to fill up the word of God;" the meaning is, "fully to teach and promulgate the gospel;" compare the notes at Rom 15:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: I am: Col 1:23; Th1 3:2; Ti1 4:6
according: Rom 15:15-18; Co1 9:17; Gal 2:7, Gal 2:8; Eph 3:2
to fulfil: or, fully to preach, Rom 15:19; Ti2 4:2-5
Geneva 1599
1:25 (13) Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
(13) He brings another proof of his apostleship, that is, that God is the author of it, by whom also he was appointed especially as apostle for the Gentiles, to the end that by this means, that same might be fulfilled by him, which the Prophets foretold concerning the calling of the Gentiles.
John Gill
1:25 Whereof I am made a minister,.... Not of Christ, or of the Gospel as before, though both were true; but of the churches for whose sake he endured afflictions; and which carries in it a reason of his suffering for them: he was not a saviour of the body, nor a redeemer of the church, nor Lord of it; but a minister, a servant of it, that ministered to it in holy things, in the word and ordinances; not a deacon, as the word, sometimes signifies, nor an ordinary minister, or a pastor of a particular church; but a minister of the church in general, being an apostle sent to preach the Gospel everywhere: he was made a minister of it, not by men, or anything he received from men; nor by himself, not by usurpation, he did not thrust himself into this office, or take it upon him of himself; but was put into it by Christ, who counted him faithful, he appeared to him, and made him a minister, qualified him for this office, called him to it, and sent him to perform it: and which he executed
according to the dispensation of God: or divine economy, which denotes such an authority and administration as is used in a family. The church is God's family, it is called the house and household of God, and the household of faith, part of which is in heaven and part on earth; God is the householder or master of the family; Christ is the Son over his own house; ministers are stewards in it, and their work is to give to everyone their portion of meat in due season; their authority from God to do so, and the exercise of it, are the economy or dispensation of the Gospel committed to them: this is of God and not man, for none but God can give them a power to dispense it, and which is purely of his grace, called therefore the dispensation of the grace of God, Eph 3:2; and here said to be given,
which is given to me for you; not according to any merits of his, who was before a blasphemer, a persecutor, and an injurious person to Christ and his Gospel; but according to the pure grace of God, and that not for himself, but for the good of others, for the Gentiles especially, and so for the Colossians:
to fulfil the word of God; either the promises and prophecies contained in the word of God, respecting the preaching of the Gospel to the Gentiles, and their conversion by it; which had in a great measure their accomplishment through the ministry of the apostle: or to fill all places with the word of God and Gospel of Christ, as the apostle did from Jerusalem, and round about to Illyricum, diffusing the savour of the knowledge of Christ in every place; and sinners being converted, churches were planted and daily filled with such as should be saved; or to preach fully and faithfully the Gospel, keeping back nothing that was profitable, but declaring the whole counsel of God, continuing faithful to it to the end, as he did: to fill up or fulfil words is an Hebraism, and signifies to confirm them, or act according to them; see 3Kings 1:14 and the Septuagint there.
John Wesley
1:25 According to the dispensation of God which is given me - Or, the stewardship with which I am intrusted.
Robert Jamieson, A. R. Fausset and David Brown
1:25 am--Greek, "I was made a minister": resuming Col 1:23, "whereof I Paul was made a minister."
dispensation--the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (Lk 12:42; 1Cor 4:1-2; 1Cor 9:17; Eph 3:2).
which is given--Greek, "which was given."
for you--with a view to you, Gentiles (Col 1:27; Rom 15:16).
to fulfil--to bring it fully to all: the end of his stewardship: "fully preached" (Rom 15:19). "The fulness of Christ (Col 1:19), and of the times (Eph 1:10) required him so to do" [BENGEL].
1:261:26: զխորհուրդն որ ծածկեա՛լ էր ՚ի յաւիտեա՛նցն եւ յազգաց. որ ա՛յժմ յայտնեցաւ սրբոց իւրոց[4495]։ [4495] Ոմանք. Էր յաւիտեանց եւ։
26 այն խորհուրդը, որ ծածկուած էր դարերից եւ սերունդներից, եւ որ այժմ յայտնուեց իր սրբերին.
26 Այն խորհուրդը՝ որ ծածկուած էր բոլոր դարերէն ու ազգերէն, հիմա իր սուրբերուն յայտնուեցաւ.
զխորհուրդն որ ծածկեալ էր ի յաւիտեանցն եւ յազգաց, որ այժմ յայտնեցաւ սրբոց իւրոց:

1:26: զխորհուրդն որ ծածկեա՛լ էր ՚ի յաւիտեա՛նցն եւ յազգաց. որ ա՛յժմ յայտնեցաւ սրբոց իւրոց[4495]։
[4495] Ոմանք. Էր յաւիտեանց եւ։
26 այն խորհուրդը, որ ծածկուած էր դարերից եւ սերունդներից, եւ որ այժմ յայտնուեց իր սրբերին.
26 Այն խորհուրդը՝ որ ծածկուած էր բոլոր դարերէն ու ազգերէն, հիմա իր սուրբերուն յայտնուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: тайну, сокрытую от веков и родов, ныне же открытую святым Его,
1:26  τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν _ νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ,
1:26. τὸ (to-the-one) μυστήριον (to-a-flexerlet) τὸ (to-the-one) ἀποκεκρυμμένον (to-having-had-come-to-be-concealed-off) ἀπὸ (off) τῶν (of-the-ones) αἰώνων (of-ages) καὶ (and) ἀπὸ (off) τῶν (of-the-ones) γενεῶν,-- (of-generations,"νῦν (now) δὲ (moreover) ἐφανερώθη (it-was-en-manifested) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) αὐτοῦ, (of-it,"
1:26. mysterium quod absconditum fuit a saeculis et generationibus nunc autem manifestatum est sanctis eiusThe mystery which hath been hidden from ages and generations, but now is manifested to his saints,
26. the mystery which hath been hid from all ages and generations: but now hath it been manifested to his saints,
1:26. the mystery which had remained hidden to past ages and generations, but which now is manifested to his saints.
1:26. [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

26: тайну, сокрытую от веков и родов, ныне же открытую святым Его,
1:26  τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν _ νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ,
1:26. mysterium quod absconditum fuit a saeculis et generationibus nunc autem manifestatum est sanctis eius
The mystery which hath been hidden from ages and generations, but now is manifested to his saints,
1:26. the mystery which had remained hidden to past ages and generations, but which now is manifested to his saints.
1:26. [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:26: The mystery which hath been hid - The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the mystery, see Eph 3:3, etc.
Made manifest to his saints - It is fully known to all who have embraced the doctrine of Christ crucified; to all Christians.
Albert Barnes: Notes on the Bible - 1834
1:26: Even the mystery - To make that mystery fully known. See this explained in the notes at Eph 3:2-9. The great doctrine that salvation was to be proclaimed to all mankind, Paul says, had been concealed for many generations. Hence, it was called a mystery, or a hidden truth.
But now is made manifest to his saints - It was communicated especially to the apostles who were appointed to proclaim it, and through them to all the saints. Paul says that he regarded himself as specially called to make this truth known, as far as possible, to mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: the mystery: Rom 16:25, Rom 16:26; Co1 2:7; Eph 3:3-10
now: Psa 25:14; Mat 13:11; Mar 4:11; Luk 8:10; Ti2 1:10
Geneva 1599
1:26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his (t) saints:
(t) Whom he chose to sanctify to himself in Christ. Moreover, he says that the mystery of our redemption was hidden since the world began, except that it was revealed to a few, who also were taught it extraordinarily.
John Gill
1:26 Even the mystery which hath been hid from ages and generations,.... This is said, as explanative of the word of God; signifying that he did not mean the Scriptures in general, which are the word of God, and every part of them; some part of which is historical, another prophetical, another practical, and another doctrinal; nor the law, which also is the word of God, but the Gospel, called "the mystery", as it often is; because it contains things, which, though revealed, are mysteries to a natural man; and even to enlightened persons, who have the clearest view of them, the "modus" of them is not to be accounted for; such as the doctrines of the Trinity, of the union of the two natures in Christ, the incarnation of the Son of God, the union and communion of the church with Christ, the resurrection of the dead, &c. And though perhaps great and special regard may be here had to the calling of the Gentiles, which, though revealed in the prophecies of the Old Testament, was in a great measure hid in them, and not so clearly known in ages and generations past as now, yet the whole may be applied to the Gospel mystery in general; which was first hid in the heart of God, in his thoughts and purposes, in his counsel and covenant, and in his Son, in whom are hid all the treasures of wisdom and knowledge; and then in the ceremonies and shadows of the law, which but few had any insight into, and discerning of; and, during that dispensation, was wholly hid from the Gentiles; and but in part known by the Jews, and but by a few, and comparatively by them very darkly; and not so clearly by the angels themselves, who pry into these mysteries, and now, under the Gospel dispensation, learn from the church the manifold wisdom of God; and indeed it was hidden from all men, Jews and Gentiles, in a state of nature, and even from the wise and prudent of this world:
but now is made manifest to his saints; now under the Gospel dispensation, since the coming of Christ; there is an external revelation of the Gospel by him, more clearly, by whom grace and truth came, called the revelation of Christ; and an internal revelation of it by his Spirit, who is the spirit of wisdom and revelation, in the knowledge of him; which is made to saints, the holy apostles and prophets, who are the saints to whom this faith, and the mystery of it, were first delivered with so much power and evidence; and to all the elect of God, whom he has separated for himself in eternal election; whom Christ has sanctified by his blood, and to whom he is made sanctification; and who are called with an holy calling, have principles of grace and holiness wrought in them by the Spirit of God, and therefore called "his" saints; these have only a spiritual discerning of the Gospel, for the natural man neither knows nor receives it.
John Wesley
1:26 The mystery - Namely, Christ both justifying and sanctifying gentiles, as well as Jews. Which hath been comparatively hid from former ages and past generations of men.
Robert Jamieson, A. R. Fausset and David Brown
1:26 the mystery--(See on Eph 1:9-10; Eph 3:5-9). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" (Col 1:27).
from ages--"from," according to ALFORD, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those "ages." The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (Col 2:18), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare Eph 3:10) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages . . . the generations."
made manifest to his saints--to His apostles and prophets primarily (Eph 3:5), and through them to all His saints.
1:271:27: Որոց կամեցաւ Աստուած ցուցանե՛լ, թէ զի՞նչ է մեծութիւն փառաց խորհրդո՛յն նորա ՚ի հեթանոսս. որ է Քրիստոս ՚ի ձեզ, յո՛յսն փառաց[4496]. [4496] Ոմանք. Եթէ զինչ է... խորրդոց նորա։
27 Աստուած ուզեց ցոյց տալ նրանց, թէ փառքի ինչ ճոխութիւն կայ այս խորհրդի մէջ հեթանոսների համար. եւ այդ խորհուրդը այս է. Քրիստոս՝ փառքի յոյսը, ձեր մէջ:
27 Որոնց Աստուած ուզեց գիտցնել իր խորհուրդին փառաւոր ճոխութիւնը հեթանոսներուն մէջ, որ է Քրիստոս ձեր մէջ՝ փառաց յոյսը.
որոց կամեցաւ Աստուած ցուցանել թէ զինչ է մեծութիւն փառաց խորհրդոյն նորա ի հեթանոսս, որ է Քրիստոս ի ձեզ, յոյսն փառաց:

1:27: Որոց կամեցաւ Աստուած ցուցանե՛լ, թէ զի՞նչ է մեծութիւն փառաց խորհրդո՛յն նորա ՚ի հեթանոսս. որ է Քրիստոս ՚ի ձեզ, յո՛յսն փառաց[4496].
[4496] Ոմանք. Եթէ զինչ է... խորրդոց նորա։
27 Աստուած ուզեց ցոյց տալ նրանց, թէ փառքի ինչ ճոխութիւն կայ այս խորհրդի մէջ հեթանոսների համար. եւ այդ խորհուրդը այս է. Քրիստոս՝ փառքի յոյսը, ձեր մէջ:
27 Որոնց Աստուած ուզեց գիտցնել իր խորհուրդին փառաւոր ճոխութիւնը հեթանոսներուն մէջ, որ է Քրիստոս ձեր մէջ՝ փառաց յոյսը.
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: Которым благоволил Бог показать, какое богатство славы в тайне сей для язычников, которая есть Христос в вас, упование славы,
1:27  οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·
1:27. οἷς ( unto-which ) ἠθέλησεν (it-determined,"ὁ (the-one) θεὸς (a-Deity,"γνωρίσαι (to-have-acquainted-to) τί (what-one) τὸ (the-one) πλοῦτος (a-wealth) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) μυστηρίου (of-a-flexerlet) τούτου (of-the-one-this) ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν, (unto-nations,"ὅ (which) ἐστιν (it-be) Χριστὸς (Anointed) ἐν (in) ὑμῖν, (unto-ye,"ἡ (the-one) ἐλπὶς (an-expectation) τῆς (of-the-one) δόξης: (of-a-recognition)
1:27. quibus voluit Deus notas facere divitias gloriae sacramenti huius in gentibus quod est Christus in vobis spes gloriaeTo whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory.
27. to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory:
1:27. To them, God willed to made known the riches of the glory of this mystery among the Gentiles, which is Christ and the hope of his glory within you.
1:27. To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

27: Которым благоволил Бог показать, какое богатство славы в тайне сей для язычников, которая есть Христос в вас, упование славы,
1:27  οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·
1:27. quibus voluit Deus notas facere divitias gloriae sacramenti huius in gentibus quod est Christus in vobis spes gloriae
To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory.
1:27. To them, God willed to made known the riches of the glory of this mystery among the Gentiles, which is Christ and the hope of his glory within you.
1:27. To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: То обстоятельство, что язычники услышали проповедь Евангелия, зависело не от их заслуг, а от Божия благоволения. Бог при этом благоволил им разъяснить, в чем заключается высота и важность возвещенной им тайны. Им дано понять, что высшее богатство, на какое может уповать человек, именно Сам Христос, пребывает в них, внутренно соприсущ им, а это дает им уверенность и в будущем окончательном прославлении: во Христе залог нашей будущей славы (вместо "которая" следует читать: "которое", т. е. богатство).
Adam Clarke: Commentary on the Bible - 1831
1:27: The riches of the glory - God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes.
Which is Christ in you, the hope of glory - In this and the following verse there are several remarkable particulars: -
I. We find here the sum and substance of the apostle's preaching.
1. He preached Christ, as the only Savior of sinners.
2. He proclaimed this Christ as being in them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition εν should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them.
3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ.
II. We see the manner in which the apostles preached.
1. They warned every one - they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation.
2. They taught every man in all wisdom - they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man's self and his God constitutes all that is essentially necessary to be known for present and eternal happiness.
III. The end which the apostles had in view in thus preaching Christ: to present every man perfect in Christ Jesus. The words τελειον εν Χριστῳ, perfect in or through Christ, signify two things:
1. That they should be thoroughly instructed in the doctrines of Christianity, so that they should know the truth as it is in Jesus.
2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fullness. The succeeding chapter amply proves that nothing less than this entered into the apostle's design. Men may dispute as they please about Christian perfection, but without it no soul shall ever see God. He who is not saved from all sin here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he labored to bring all men, was something to be attained in and through Christ. The apostles preached Christ in the people; and they preached him as crucified for mankind. He who died for them was to live in them, and fill their whole souls with his own purity. No indwelling sin can be tolerated by an indwelling Christ; for he came into the world to save his people from their sins.
IV. We see who were the objects of the apostle's ministry: the Jews and Gentiles; παντα ανθρωπον, every man, the whole human race. Every man had sinned; and for every sinner Christ had died; and he died for them that they might be saved from all their sins. The apostles never restrained the offers of salvation; they made them frankly to all, believing that it was the will of God that all should believe and be saved: hence they warned and taught every man that they might, at the day of judgment, present every man perfect in Christ Jesus; for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fullness of the blessing of the Gospel of peace.
Albert Barnes: Notes on the Bible - 1834
1:27: To whom - To the saints.
God would make known - "Willed (Greek) to make known;" that is, he was pleased to make this known. It was concealed in his bosom until he chose to Rev_eal it to his apostles. It was a doctrine which the Jewish people did not understand; Eph 3:5-6.
What is the riches of the glory of this mystery - The rich glory of this great, long-concealed truth. On the use of the word "riches," see the notes at Rom 2:4. It is a favorite word with the apostle Paul to denote that which is valuable, or that which abounds. The meaning here is, that the truth that the gospel was to be preached to all mankind, was a truth abounding in glory.
Among the Gentiles - That is, the glory of this truth is manifested by the effects which it has produced among the Gentiles.
Which is Christ in you, the hope of glory - Or, Christ among you. Margin. The meaning is, that the whole of that truth, so full of glory, and so rich and elevated in its effect, is summed up in this - that Christ is Rev_ealed among you as the source of the hope of glory in a better world. This was the great truth which so animated the heart and fired the zeal of the apostle Paul. The wonderful announcement had burst on his mind like a flood of day, that the offer of salvation was not to be confined, as he had once supposed, to the Jewish people, but that all men were now placed on a level; that they had a common Saviour; that the same heaven was now opened for all, and that there were none so degraded and vile that they might not have the offer of life as well as others. This great truth Paul burned to communicate to the whole world; and for holding it, and in making it known, he had involved himself in all the difficulties which he had with his own countrymen; had suffered from want, and peril, and toil; and had finally been made a captive, and was expecting to be put to death. It was just such a truth as was fitted to fire such a mind as that of Paul, and to make it; known as worth all the sacrifices and toils which he endured. Life is well sacrificed in making known such a doctrine to the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: whom: Co1 2:12-14; Co2 2:14, Co2 4:6; Gal 1:15, Gal 1:16
the riches: Col 2:3; Rom 9:23, Rom 11:33; Eph 1:7, Eph 1:17, Eph 1:18, Eph 3:8-10, Eph 3:16; Phi 4:19
Christ: Col 3:11; Luk 17:21; Joh 6:56, Joh 14:17, Joh 14:20, Joh 14:23, Joh 15:2-5, Joh 17:22, Joh 17:23, Joh 17:26; Rom 8:10; Co1 3:16; Co2 6:16; Gal 2:20, Gal 4:19; Eph 2:22, Eph 3:17; Jo1 4:4; Rev 3:20
in you: or, among you
the hope: Col 1:5; Psa 16:9-11; Rom 5:2, Rom 8:18, Rom 8:19; Co2 4:17; Ti1 1:1; Pe1 1:3, Pe1 1:4
Geneva 1599
1:27 To whom God (u) would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
(u) In this way Paul restrains the curiosity of men.
John Gill
1:27 To whom God would make known,.... The spring and cause of the manifestation of the Gospel to the saints, and chosen of God, is not their works, for God does not call them with an holy calling according to them, but according to his own grace; nor any preparations and dispositions in them before such manifestation, towards the Gospel and the truths of it, for there are none such naturally in men, but all the reverse; nor a foresight of their better improvement of it, when made known, for this is not the method of divine grace, witness the instances of Sodom and Gomorrha, Tyre and Sidon; nor any holiness in them, or because they were sanctified, for they became so by the power of divine grace, through the Gospel revelation; but it is the pure sovereign good will and pleasure of God; see Eph 1:9; as appears from what they were before the Gospel came unto them, what is made known to them in it and by it; and from this, that they and not others, equally as deserving, are favoured with it:
what is the riches of the glory of this mystery among the Gentiles. The apostle, besides calling the Gospel a "mystery", as before, ascribes "glory" to it; it is a glorious mystery, there is a glory in all the mysteries of it; it is a glorious Gospel, as it is often called, in its author, subject, matter, use, and efficacy: and also "riches" of glory, or glorious riches; containing rich truths, an immense treasure of them, comparable to gold, silver, and precious stones; rich blessings of justification, pardon, reconciliation, adoption, and eternal life; and rich promises, relating both to this life, and that which is to come; all which were opened and made known, not to the Jews only, but "among the Gentiles" also; who before were aliens, enemies, exceeding wicked, poor, blind, and miserable, but now, through the Gospel, were become rich and glorious, wise, knowing, and happy:
which is Christ in you, the hope of glory; this is to be connected with all that goes before: Christ is the riches of the Gospel; the riches of the divine perfections, which the Gospel more clearly displays than the works of creation or providence, are all in Christ, the fulness of them dwells in him; and this is the grace the Gospel reveals, that he, who was rich with all these, became poor to make us rich; the rich promises of the Gospel were all made to Christ, and are all yea and "Amen" in him; the rich blessings of it are all in his hands, righteousness, peace, and pardon, the riches both of grace and glory; the rich treasures of its divine truths are hid in him; and he is the substance of everyone of them: Christ is also the glory of the Gospel, inasmuch as he is the author, preacher, and subject of it; it is full of the glory of his person, both as the only begotten of the Father, and as the only Mediator between God and man; it is the glass through which this is seen: moreover, the glory of God in him is expressed hereby; the glory of his wisdom and power, of his truth and faithfulness, of his justice and holiness, of his love, grace, and mercy, and every other perfection, is eminently held forth in the Gospel; as this is great in the salvation and redemption of his people by Christ, which the Gospel brings the good news of; add to this, that that glory which the saints shall have with Christ, and will lie in the enjoyment of him to all eternity, is brought to light in the Gospel: Christ is also the mystery of the Gospel; he is one of the persons in the mystery of the Trinity; the mystery of his divine sonship, of his divine person, being God and yet man, man and yet God, and both in one person, and of his incarnation and redemption, makes a considerable part of the Gospel: and Christ, who is the sum and substance of it, is "in" his people; not only as the omnipresent God, as the author of the light of nature, as the Creator of all things, in whom all live, move, and have their beings, but in a way of special grace; and the phrase is expressive of a revelation of him in them, of their possession of him, of his inhabitation in them by his Spirit and grace, particularly by faith, and of their communion with him, in consequence of their union to him; and being so, he is the ground and foundation of their hopes of glory. There is a glory which the saints are hoping for, which the glories of this world are but a faint resemblance of; which is unseen at present, and which the sufferings of the present time are not worthy to be compared unto; what is eternal, and which Christ has entered into, and took possession of; and what will greatly consist in beholding his glory, and in everlasting communion with him; this through grace saints have a good hope of, and are waiting for, and even rejoice at times in the hope of it; of which hope Christ is the foundation; for not only the promise of it is with him, but the glory itself is in his hands; the gift of it is with him, and through him; he has made way by his sufferings and death for the enjoyment of it, and is now preparing it for them, by his presence and intercession; his grace makes them meet for it, his righteousness gives them a title to it, and his Spirit is the earnest of it, and the substance of it will be the fruition of himself.
John Wesley
1:27 Christ dwelling and reigning in you, The hope of glory - The ground of your hope.
Robert Jamieson, A. R. Fausset and David Brown
1:27 would--rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.
what--How full and inexhaustible!
the riches of the glory of this mystery--He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare Col 2:3, "all the treasures" of wisdom; Eph 3:8, "the unsearchable riches of Christ"; Eph 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Col 3:4; Rom 5:2; Rom 8:17-18; Eph 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" (Eph 2:12). Now you have "Christ in you the hope of the glory" just mentioned. ALFORD translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you (Eph 3:17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, Col 3:3; Gal 2:20) the hope of glory" (your manifested life). The contrast (antithesis) between "CHRIST IN YOU" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.
1:281:28: զոր մե՛քն քարոզեմք. եւ խրատեմք զամենայն մարդ, եւ ուսուցանեմք զամենայն մարդ ամենայն հոգեւո՛ր իմաստութեամբ. զի կացուսցուք զամենայն մարդ կատարեա՛լ ՚ի Քրիստոս Յիսուս[4497]. [4497] Ոմանք. Զի կեցուսցուք զամենայն։
28 Այդ Քրիստոսն ենք քարոզում մենք, յորդորում ենք ամէն մարդու եւ ուսուցանում ամէն մարդու ամենայն հոգեւոր իմաստութեամբ, որպէսզի ամէն մարդու կատարեալ դարձնենք ի Քրիստոս Յիսուս,
28 Որ մենք կը քարոզենք ու ամէն մարդու կը յորդորենք եւ կը սորվեցնենք բոլոր իմաստութիւնով, որպէս զի ամէն մարդ կատարեալ ընենք Քրիստոս Յիսուսով.
զոր մեքն քարոզեմք, եւ խրատեմք զամենայն մարդ, եւ ուսուցանեմք զամենայն մարդ ամենայն [16]հոգեւոր իմաստութեամբ, զի կացուսցուք զամենայն մարդ կատարեալ ի Քրիստոս Յիսուս:

1:28: զոր մե՛քն քարոզեմք. եւ խրատեմք զամենայն մարդ, եւ ուսուցանեմք զամենայն մարդ ամենայն հոգեւո՛ր իմաստութեամբ. զի կացուսցուք զամենայն մարդ կատարեա՛լ ՚ի Քրիստոս Յիսուս[4497].
[4497] Ոմանք. Զի կեցուսցուք զամենայն։
28 Այդ Քրիստոսն ենք քարոզում մենք, յորդորում ենք ամէն մարդու եւ ուսուցանում ամէն մարդու ամենայն հոգեւոր իմաստութեամբ, որպէսզի ամէն մարդու կատարեալ դարձնենք ի Քրիստոս Յիսուս,
28 Որ մենք կը քարոզենք ու ամէն մարդու կը յորդորենք եւ կը սորվեցնենք բոլոր իմաստութիւնով, որպէս զի ամէն մարդ կատարեալ ընենք Քրիստոս Յիսուսով.
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: Которого мы проповедуем, вразумляя всякого человека и научая всякой премудрости, чтобы представить всякого человека совершенным во Христе Иисусе;
1:28  ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν χριστῶ·
1:28. ὃν (to-which) ἡμεῖς (we) καταγγέλλομεν (we-message-down) νουθετοῦντες ( mind-placing-unto ) πάντα (to-all) ἄνθρωπον (to-a-mankind) καὶ (and) διδάσκοντες ( teaching ) πάντα (to-all) ἄνθρωπον (to-a-mankind) ἐν (in) πάσῃ (unto-all) σοφίᾳ, (unto-a-wisdoming-unto,"ἵνα (so) παραστήσωμεν (we-might-have-stood-beside) πάντα (to-all) ἄνθρωπον (to-a-mankind) τέλειον (to-finish-belonged) ἐν (in) Χριστῷ: (unto-Anointed)
1:28. quem nos adnuntiamus corripientes omnem hominem et docentes omnem hominem in omni sapientia ut exhibeamus omnem hominem perfectum in Christo IesuWhom we preach, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.
28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ;
1:28. We are announcing him, correcting every man and teaching every man, with all wisdom, so that we may offer every man perfect in Christ Jesus.
1:28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

28: Которого мы проповедуем, вразумляя всякого человека и научая всякой премудрости, чтобы представить всякого человека совершенным во Христе Иисусе;
1:28  ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν χριστῶ·
1:28. quem nos adnuntiamus corripientes omnem hominem et docentes omnem hominem in omni sapientia ut exhibeamus omnem hominem perfectum in Christo Iesu
Whom we preach, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.
1:28. We are announcing him, correcting every man and teaching every man, with all wisdom, so that we may offer every man perfect in Christ Jesus.
1:28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Этого-то Христа и проповедывает Павел с своими сотрудниками, стремясь довести христиан до совершенства. Говорит это Ап. в виду того, чтобы Колоссяне не увлекались учением еретиков, а слушали и помнили только то учение, какое они получили чрез Епафраса. - Тружусь - kspiw - обозначение тяжких трудов. - Подвизаюсь - agwnizomenoV обозначает и внешнюю и внутреннюю борьбу, какую приходилось вести Апостолу. - Силою... Здесь намек на чудеса, какие Бог давал ему силу творить (Деян 19:11-12).
Albert Barnes: Notes on the Bible - 1834
1:28: Whom we preach, warning every man - This does not mean warning of danger, but "admonishing all of the claims of the gospel to attention." Our word warn is commonly used in the sense of cautioning against danger. The Greek word here means to put in mind; to admonish; to exhort. The idea of the apostle is, that he made it his great business to bring the offers of the gospel fairly before the mind of every man. As it had the same claims on all; as it might be freely offered to all, and as it furnished the only hope of glory, he made it the object of his life to apprize every man of it, as far as he could.
And teaching every man - Paul made it his business to instruct men, as well as to exhort them. Exhortation and warning are of little use where there is not sound instruction and a careful inculcation of the truth. It is one of the duties of the ministry to instruct men in those truths of which they were before ignorant; see Mat 28:19; Ti2 2:25.
In all wisdom - Compare the Mat 10:16 note; Col 1:9 note. The meaning is, that he and his fellow-laborers endeavored to manifest true wisdom in the method in which they instructed others.
That we may present every man - When we come to appear before God; Notes, Co2 11:2. Paul was anxious that no one to whom this gospel was preached should be lost. He believed it to be adapted to save every man; and as he expected to meet all his hearers at the bar of God, his aim was to present them made perfect by means of that gospel which he preached.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Whom: Act 3:20, Act 5:42, Act 8:5, Act 8:35, Act 9:20, Act 10:36, Act 11:20, Act 13:38, Act 17:3, Act 17:18; Rom 16:25; Co1 1:23, Co1 15:12; Co2 4:5, Co2 10:14; Eph 3:8; Phi 1:15-18; Ti1 3:16
warning: Jer 6:10; Eze 3:17-21, Eze 33:4-9; Mat 3:7; Act 20:27, Act 20:28, Act 20:31; Co1 4:14; Th1 4:6, Th1 5:12-14
teaching: Deu 4:5; Eze 7:10; Ecc 12:9; Mat 28:20; Mar 6:34; Eph 4:11; Ti1 3:2; Ti2 2:24, Ti2 2:25
in all: Pro 8:5; Jer 3:15; Luk 21:15; Co1 2:6, Co1 2:15, Co1 12:8; Pe2 3:15
we may: Col 1:22; Co2 11:2; Eph 5:27
perfect: Col 2:10; Co1 1:30; Eph 4:12, Eph 4:13; Heb 10:14, Heb 13:21
Geneva 1599
1:28 (14) Whom we preach, warning every man, and teaching every man in (x) all wisdom; that we may present every man perfect in Christ Jesus:
(14) He protests that he faithfully executes his apostleship in every place, bringing men to Christ only through the Lord's plentiful blessing of his labours.
(x) Perfect and sound wisdom, which is perfect in itself, and will in the end make those perfect who follow it.
John Gill
1:28 Whom we preach,.... Under the above considerations; as the riches, the glory, and the mystery of the Gospel; as the hope set before lost sinners to lay hold upon; as the only Saviour and Redeemer, by whose righteousness believers are justified, through whose blood their sins are pardoned, by whose sacrifice and satisfaction atonement is made, and in whose person alone is acceptance with God: Christ and him crucified, and salvation by him, were the subjects of the ministry of the apostles; on this they dwelt, and it was this which was blessed for the conversion of sinners, the edification of saints, the planting of churches, and the setting up and establishing the kingdom and interest of Christ:
warning every man; of his lost state and condition by nature; of the wrath to come, and the danger he is in of it; of the terrors of the Lord, and of an awful judgment; showing sinners that they are unrighteous and unholy, that their nature is corrupt and impure, their best righteousness imperfect, and cannot justify them before God; that they stand guilty before him, and that destruction and misery are in all their ways; and therefore advise them to flee from the wrath to come, to the hope set before them in the Gospel:
and teaching every man in all wisdom; not natural, but spiritual and evangelical; the whole Gospel of Christ, the counsel of God, the wisdom of God in a mystery, and all the branches of it; teaching them to believe in Christ for salvation, to lay hold on his righteousness for justification, to deal with his blood for pardon, and with his sacrifice for the atonement of their sins; and to observe all things commanded by Christ, and to live soberly, righteously, and godly: by these two words, "warning" and "teaching", the several parts of the Gospel ministry are expressed; and which extend to all sorts of men, rich and poor, bond and free, greater and lesser sinners, Gentiles as well as Jews; and who are chiefly designed here, and elsewhere, by every man and every creature:
that we may present every man perfect in Christ Jesus; not in themselves, in which sense no man is perfect in this life; but in the grace, holiness, and righteousness of Christ, in whom all the saints are complete: or it may regard that ripeness of understanding, and perfection of knowledge, which, when arrived unto, saints become perfect men in Christ; and is the end of the Gospel ministry, and to which men are brought by it; see Eph 4:13; and to be understood of the presentation of the saints, not by Christ to himself, and to his Father, but by the ministers of the Gospel, as their glory and crown of rejoicing in the day of Christ.
John Wesley
1:28 We teach the ignorant, and admonish them that are already taught.
Robert Jamieson, A. R. Fausset and David Brown
1:28 preach--rather as Greek, "announce" or "proclaim."
warning . . . teaching--"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching.
every . . . every man--without distinction of Jew or Gentile, great or small (Rom 10:12-13).
in all wisdom--with all the wisdom in our method of teaching that we possess: so ALFORD. But Col 1:9; Col 3:16, favor ESTIUS' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare 1Cor 2:6-7; 1Cor 12:8; Eph 1:17).
present--(See on Col 1:22); at Christ's coming.
every man--Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value.
perfect in Christ--who is the element in living union with whom alone each believer can find perfection: perfectly instructed (Eph 4:13) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts.
1:291:29: յոր եւ աշխատի՛մ պատերազմեալ ըստ աջողութեան նորա, որ աջողեա՛լ է յիս զօրութեամբ[4498]։[4498] Ոմանք. Ըստ յաջողութեանն նորա որ յաջողեալն է։
29 որի համար եւ աշխատում ու պայքարում եմ ըստ նրա այն ուժի, որ գործում է իմ մէջ զօրութեամբ:
29 Որուն համար ես ալ կ’աշխատիմ, ջանք ընելով իր ներգործութեանը համեմատ, որ զօրութիւնով իմ մէջս կը գործէ։
յոր եւ աշխատիմ պատերազմեալ ըստ յաջողութեան նորա որ աջողեալ է յիս զօրութեամբ:

1:29: յոր եւ աշխատի՛մ պատերազմեալ ըստ աջողութեան նորա, որ աջողեա՛լ է յիս զօրութեամբ[4498]։
[4498] Ոմանք. Ըստ յաջողութեանն նորա որ յաջողեալն է։
29 որի համար եւ աշխատում ու պայքարում եմ ըստ նրա այն ուժի, որ գործում է իմ մէջ զօրութեամբ:
29 Որուն համար ես ալ կ’աշխատիմ, ջանք ընելով իր ներգործութեանը համեմատ, որ զօրութիւնով իմ մէջս կը գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: для чего я и тружусь и подвизаюсь силою Его, действующею во мне могущественно.
1:29  εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.
1:29. εἰς (into) ὃ (to-which) καὶ (and) κοπιῶ (I-fell-belong-unto) ἀγωνιζόμενος ( struggling-to ) κατὰ (down) τὴν (to-the-one) ἐνέργειαν (to-a-working-in-of) αὐτοῦ (of-it) τὴν (to-the-one) ἐνεργουμένην ( to-working-in-unto ) ἐν (in) ἐμοὶ (unto-ME) ἐν (in) δυνάμει. (unto-an-ability)
1:29. in quo et laboro certando secundum operationem eius quam operatur in me in virtuteWherein also I labour, striving according to his working which he worketh in me in power.
29. whereunto I labour also, striving according to his working, which worketh in me mightily.
1:29. In him, too, I labor, striving according to his action within me, which he works in virtue.
1:29. Whereunto I also labour, striving according to his working, which worketh in me mightily.
Whereunto I also labour, striving according to his working, which worketh in me mightily:

29: для чего я и тружусь и подвизаюсь силою Его, действующею во мне могущественно.
1:29  εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.
1:29. in quo et laboro certando secundum operationem eius quam operatur in me in virtute
Wherein also I labour, striving according to his working which he worketh in me in power.
1:29. In him, too, I labor, striving according to his action within me, which he works in virtue.
1:29. Whereunto I also labour, striving according to his working, which worketh in me mightily.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:29: Whereunto I also labor - In order to accomplish this end, I labor with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, αγωνιζομενος κατα την ενεργειαν αυτου την ενεργουμενην - εν δυναμει, will find that no verbal translation can convey their sense. God worked energetically in St. Paul, and he wrought energetically with God; and all this was in reference to the salvation of mankind.
1. The preceding chapter contains the highest truths in the Christian religion, conveyed in language peculiar to this apostle; a language never taught by man, clothing ideas as vast as the human mind can grasp, and both coming immediately from that inspiration of the Almighty which giveth understanding.
2. What the apostle says on the Godhead of Christ has already been distinctly noted; and from this we must conclude that, unless there be some secret way of understanding the 16th and 17th verses, which God has nowhere revealed, taken in their sober and rational sense and meaning they must for ever settle this very important point. Let any man of common sense and reason hear these words, whose mind had not been previously warped by any sentiment on the subject, and who only knew, in religious matters, this one great truth, that there is a God, and that he made and governs all things; and then let him be asked, Of whom doth the apostle speak this? Would he not immediately answer, He speaketh of God? As to the difficulties on this subject, we must consider them difficulties rather to our limited intellect, than as belonging to the subject. We can know but little of an infinite and eternal Being; nothing, properly speaking, but what himself is pleased to reveal. Let us receive, this with gratitude and reverence. See my discourse on the sum and substance of apostolic preaching.
Albert Barnes: Notes on the Bible - 1834
1:29: Whereunto I also labour - See the notes at Co1 15:10.
Striving - Greek agonizing. He taxed all his energies to accomplish this, as the wrestlers strove for the mastery in the Grecian games.
According to his working - Not by my own strength, but by the power which God alone can give; see the notes at Co1 15:10.
Remarks On Colossians 1
Among the truths of practical importance taught by this chapter are the following:
1. We should rejoice in the piety of others; Col 1:2-8. It should be to us a subject of unfeigned gratitude to God; when others are faithful to their high calling, and when they so live as to adorn the blessed gospel. In all their faith, and love, and joy, we should find occasion for thankfulness to God. We should not envy it, or be disposed to charge it to wrong motives, or suspect it of insincerity or hypocrisy; but should welcome every account of the zeal and faithfulness of those who bear the Christian name - no matter who the persons are, or with what denomination of Christians they may be connected. Especially is this true in relation to our friends, or to those for whose salvation we have labored. The source of high, est gratitude to a Christian, in relation to his friends, should be, that they act as becomes the friends of God; the purest joy that can swell the bosom of a minister of Christ, is produced by the evidence that they to whom he has ministered are advancing in knowledge and love.
2. We should earnestly pray that they who have been much favored should be prospered more and more; Col 1:9-11.
3. It is a good time to pray for Christians when they are already prosperous, and are distinguished for zeal and love; Col 1:9-11. We have then encouragement to do it. We feel that our prayers will not be in vain. For a man that is doing well, we feel encouraged to pray that he may do still better. For a Christian who has true spiritual joy, we are encouraged to pray that he may have more joy. For one who is aiming to make advances in the knowledge of God, we are encouraged to pray that he may make still higher advances; and if, therefore; we wish others to pray for us, we should, show them by our efforts that there is some encouragement for them to do it.
4. Let us cherish with suitable gratitude the remembrance of the goodness of God, who has translated us from the kingdom of darkness into the kingdom of his dear Son; Col 1:12-13. By nature we, like others, were under the power of darkness. In that kingdom of sin, and error, and misery, we were born and reared, until God, in great compassion, brought us out from it, and made us heirs of light. Now, if we are true Christians, we belong to a kingdom of holiness, and knowledge, and happiness. No words can express appropriately the goodness of God in thus making us heirs of light; and not an hour of our lives should pass without a thoughtful remembrance of his mercy.
5. In the affections of our hearts let the Saviour in all things have the pre-eminence; Col 1:15-18. He is the image of God; and when we think of him, we see what God is - how holy, pure, benevolent. He is the first-born of all things; the Son of God; exalted to the highest seat in the universe. When we look on the sun, moon, and stars, let us remember that he created them all. When we think of the angels, let us remember that they are the workmanship of his hands. When we look on the earth - the floods, the rivers, the hills, let us remember that all these were made by his power. The vast universe is still sustained by him. Its beautiful order and harmony are preserved by him; and all its movements are under his control. So the church is under him. It is subject to his command; receives its laws from his lips, and is bound to do his will. Over all councils and synods; over all rule and authority in the church, Christ is the Head; and whatever may be ordained by man, his will is to be obeyed. So, when we think of the resurrection, Christ is chief. He first rose to return to death no more; he rose as the pledge that his people should also rise. As Christ is thus head over all things, so let him be first in the affections of our hearts; as it is designed that in every thing he shall have the pre-eminence, so let him have the pre-eminence in the affections of our souls. None should be loved by us as Christ is loved; and no friend, however dear, should be allowed to displace him from the supremacy in our affections.
6. In all our wants let us go to Christ; Col 1:19, "It pleased the Father that in him should all fulness dwell." We do not have a need which he cannot supply; there is not a sorrow of our lives in which he cannot comfort us; not a temptation from which he cannot deliver us; not a pain which he cannot relieve, or enable us to hear. Every necessity of body or mind he can supply; and we never can go to him, in any circumstance of life in which we can possibly be placed, where we shall fail of consolation and support because Christ is not able to help us. True piety learns day by day to live more by simple dependence on the Saviour. As we advance in holiness, we become more and more sensible of our weakness and insufficiency, and more and more disposed to live by the faith of the Son of God."
7. By religion we become united with the angels; Col 1:20. Harmony is produced between heaven and earth. Alienated worlds are reconciled again, and from jarring elements there is rearing one great and harmonious empire. The work of the atonement is designed to remove what separated earth from heaven; men from angels; man from God. The redeemed have substantially the same feelings now, which they have who are around the throne of God; and though we are far inferior to them in rank, yet we shall be united with them in affection and purpose, for ever and ever. What a glorious work is that of the gospel! It reconciles and harmonizes distant worlds, and produces concord and love in millions of hearts which but for that would have been alienated foRev_er.
8. By religion we become fitted for heaven; Col 1:12, Col 1:22. We are made "meet" to enter there; we shall be presented there unblamable and unreprovable. No one will accuse us before the throne of God. Nor Satan, nor our own consciences nor our fellowmen will then urge that we ought not to be admitted to heaven. Redeemed and pardoned, renewed and sanctified, the universe will be satisfied that we ought to be saved, and will rejoice. Satan will no longer charge the friends of Jesus with insincerity and hypocrisy; our own minds will be no longer troubled with doubts and fears; and holy angels will welcome us to their presence. Not a voice will be lifted up in reproach or condemnation, and the Universal Father will stretch out his arms and press to his bosom the returning prodigals. Clothed in the white robes of salvation, we shall be welcome even in heaven, and the universe will rejoice that we are there.
9. It is a privilege to suffer for the welfare of the church; Col 1:24. Paul regarded it as such and rejoiced in the trials which came upon him in the cause of religion. The Saviour so, regarded it, and shrank not from the great sorrows involved in the work of saving his people. We may suffer much in promoting the same object. We may be exposed to persecution and death. We may be called to part with all we have - to leave country and friends and home, to go and preach the gospel to benighted people. On a foreign shore, far from all that we hold dear on earth, we may lie down and die, and our grave, unmarked by sculptured marble, may be soon forgotten. But to do good; to defend truth; to promote virtue; to save the souls of the perishing, is worth all which it costs, and he who accomplishes these things by exchanging for them earthly comforts, and even life, has made a wise exchange. The universe gains by it in happiness; and the benevolent heart should rejoice that there is such a gain, though attended with our individual and personal suffering.
10. Ministers ave a noble office Col 1:24-29. It is their privilege to make known to men the most glorious truths that can come before the human mind; truths which were hidden from ages and generations, but which are now Rev_ealed by the gospel. These great truths are intrusted to the ministry to explain and defend, and are by them to be carried around the world. The ministers of religion strive not for gold and honor and worldly pleasures; they strive in the noble effort to show to every man that he has a Saviour; that there is a heaven to which he may come; and to present everyone perfect before God. With all its sacrifices and self-denials, therefore, it is an inestimable privilege to he a minister of the gospel - for there is no man who diffuses through a community so much solid happiness; there is no one, the result of whose labors reaches so far into future ages. To a benevolent heart there is no higher privilege than to be permitted to go to every man - to the poor, the tempted, the oppressed, the slave, the penitent, and the dying sinner, and to say to him that he has a Saviour, that Christ died for him, and that, if he will have it so, he may have a home in heaven.
No matter whom he meets; no matter how debased and degraded he may be to whom he ministers, no matter though it be the poor slave, or the lonely wanderer on pathless sands, or the orphan, or the outcast, the herald of salvation may tell him that there is a heaven for him - a Saviour who died for him - a God who is ready to pardon and save his soul. In such a work it is a privilege to exhaust our strength; in the performance of the duties of such an office, it is an honor to be permitted to wear out life itself. Doing this, a man when he comes to die will feel that he has not lived in vain; and whatever self-denial he may practice in it; however much comfort, or however many friends he may forsake, all these things will give him no pang of regret when from a bed of death he looks out on the eternal world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: labour: Col 4:12; Co1 15:10; Co2 5:9, Co2 6:5, Co2 11:23; Phi 2:16; Th1 2:9; Th2 3:8; Ti2 2:10; Rev 2:3
striving: Col 2:1; Luk 13:24; Rom 15:20, Rom 15:30; Co1 9:25-27; Phi 1:27, Phi 1:30; Heb 12:4
his: Co1 12:6, Co1 12:11; Eph 1:19, Eph 3:7, Eph 3:20; Phi 2:13; Heb 13:21
mightily: Co2 12:9, Co2 12:10, Co2 13:3
John Gill
1:29 Whereunto I also labour,.... In the word and doctrine, by preaching Christ, warning sinners of their danger, teaching them the way of salvation, and their duty; with this view, that, in thee great day of account, he might bring a large number of them, and set them before Christ as the seals of his ministry, as instances of the grace of Christ, and as perfect in him:
striving according to his working, which worketh in me mightily; meaning either in his prayers, earnestly entreating of God that he would succeed his labours, and bless them to the conversion of many; which sense is favoured by the Syriac version, which renders it, "and make supplication"; that is, with that effectual fervent prayer, which was powerfully wrought in him: or in his ministry, combating with many enemies, fighting the good fight of faith; not in his own strength, but through the power of Christ; which enabled him to preach the Gospel far and near, in season and out of season; which supported his outward man, and strengthened his inward man for that service, and made it effectual to the good of the souls of many: some refer this to the signs, wonders, and miracles, which Christ wrought by him, for the confirmation of the Gospel; but the other sense, which takes in both the power by which he was assisted in preaching, both in body and soul, and that which went along with his ministry to make it useful to others, is to be preferred.
Robert Jamieson, A. R. Fausset and David Brown
1:29 Whereunto--namely, "to present every man perfect in Christ."
I also labour--rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.
striving--in "conflict" (Col 2:1) of spirit (compare Rom 8:26). The same Greek word is used of Epaphras (Col 4:12), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Lk 22:44): so "strive" (the same Greek word, "agonize"), Lk 13:24. So Jacob "wrestled" in prayer (Gen 32:24-29). Compare "contention," Greek, "agony," or "striving earnestness," Th1 2:2.
according to his working--Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (Eph 3:20; Phil 4:13).
mightily--literally, "in power."