Exegetical and Hermeneutical Commentary of Colossians 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:

6. is come unto you ] Lit., “ is present to you; ” but the A.V. and R.V. are idiomatically right.

as it is in all the world; and bringeth forth, &c.] The word “ and ” here is textually doubtful; the adverse evidence though not decisive is considerable. If it is omitted, the rendering will be, as also in all the world it is fruit-bearing; and the meaning will be, practically, “it has reached you, as it reaches others everywhere, as a secret of fruit-bearing power.”

“ In all the world: ” “in all the cosmos,” as Mar 16:15. Cp. Mat 4:8; Mat 26:13; and, for a similar hyperbole, Rom 1:8, and below, Col 1:23. Here the cosmos, which sometimes means the universe at large (Act 17:24), sometimes human society (1Co 5:10), sometimes man as alienated with all his interests from God (Gal 6:14; 1Jn 3:1; 1Jn 3:13, etc.), is used by a perfectly lawful liberty of speech for space indefinitely large, places indefinitely many. The readers would well understand that Paul meant not that the Gospel had reached every spot of Europe, Asia, and Africa, but that wherever, in the already vast extent of its range among men, it had come, it proved always its proper power.

“ Bringeth forth fruit: ” the Greek verb is (here only in Greek literature, apparently) in the middle voice, and this indicates specially the innate, congenital, fruit-bearing power of the Gospel. It is “essentially a reproductive organism, a plant whose seed is in itself” (Lightfoot). Hence the Christian is, if we may put it so, nothing if not a fruit-bearer (Mat 7:17-20; Luk 13:6; Joh 15:2-8; Joh 15:16; Rom 6:22; Gal 5:22; Php 1:11; Jas 3:17).

Here add, with full MS. and other evidence, and increaseth, or, in view of the reading advocated above, and increasing. The noble and beautiful fact is thus given us that the Gospel’s fruit-bearing does not exhaust its source but rather developes the outcome. Transferring the imagery from the Gospel to its believing recipients, we gather that the more freely the Christian yields, as it were, his soul and his life to the fruitful energy of the Spirit (Gal 5:22) the stronger will he become for always ampler production. And so it is with the believing Church as a whole.

as it doth also in you ] “The comparison is thus doubled back, as it were, on itself” (Lightfoot). He returns, careless of literary symmetry, to the thought closest to his heart, the fruitful and growing life of faith at Coloss, which is now his bright example and illustration of the blessing experienced “in all the world.”

since the day ] From the very first hour of intelligent faith the Divine secret of fruit and growth had worked; as it was, and is, always meant to do.

ye heard of it, and knew ] Better, ye heard and knew.

“ Knew:” the Greek verb is a strong one, epiginscein. It, or its kindred noun epignsis, occurs e.g. Mat 11:27; Rom 3:20; 1Co 13:12; Eph 1:17; Eph 4:13; below, Col 1:9-10, Col 2:2, Col 3:10; 2Ti 2:25; 2Ti 3:7; Heb 10:26; 2Pe 1:8 ; 2Pe 2:20. The structure of the word suggests developed knowledge; the N.T. usage tends to connect it with spiritual knowledge. The Colossians had not only heard and, in a natural sense, understood the Gospel; they had seen into it with the intuition of grace (cp. 1Co 2:12; 1Co 2:14).

the grace of God ] His free and loving gift of Christ to the believing soul, and Church, to be “all in all;” “righteousness, sanctification, and redemption” (1Co 1:30). This they had “heard” as Gospel, and “known” as life and peace.

For the phrase, cp. Act 11:23; Act 13:43; Act 14:26; Act 15:40; Act 20:24; Rom 5:15 ; 1Co 1:4; 1Co 3:10; 1Co 15:10 ; 2Co 1:12; 2Co 6:1; 2Co 8:1; 2Co 9:14; Gal 1:15; Gal 2:21; Eph 3:2; Eph 3:7; 2Th 1:12; Tit 2:11; Heb 12:15 ; 1Pe 4:10; 1Pe 4:12, and cp. Col 1:10.

in truth ] The words, grammatically, may refer to the reality of either the reception or the thing received. Order and connexion, and the drift of the whole Epistle, with its warning against a visionary and illusory “other Gospel,” favour the latter. So we render, or explain, in (its) reality; in its character as the revelation of eternal fact and pure spiritual truth. Cp. Eph 4:21, and our note.

Fuente: The Cambridge Bible for Schools and Colleges

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 2Co 9:10. The meaning is, that the gospel was not without effect wherever 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 wherever it had been dispensed.

Fuente: Albert Barnes’ Notes on the Bible

Col 1:6-8

Which is come unto you as it is in all the world.

The true gospel universally the same

I. In Its adaptation and enterprise. Which is come unto you, as it is in all the world. The gospel, though first proclaimed to the Jews, was net confined to them. It reached and changed the Colossians. In them all races were represented. The worlds greatest blessings are not indigenous; are not even sought; they are sent from above. Systems of philosophy lived only in the soil that produced them. Heresies are ethnic; truth is catholic. The success of Mohammedanism was of a different character, and effected by different means. It depended more on the scimitar than the Koran. Alexander, Sesostris, and others achieved similar conquests, and as rapidly, by the force of arms. The victories of the gospel were won by moral weapons.

II. In its results. Bringeth forth fruit and increaseth as it does also in you. The fruit-bearing denotes its inward and subjective influence on the soul and life; the increasing refers to its outward and diffusive influence as it makes progress in the world. The metaphor used by the apostle suggests that the gospel, as a tree, not only bears fruit, but grows, sending forth its roots more firmly and widely, and extending its branches in the air. We cannot monopolize that which is intended for the world. It is intensely practical, and aims at results corresponding with its character. The individual who is most spiritually fruitful will be most active.

III. In the manner of its reception. Since the day ye heard of it, and knew the grace of God in truth. Faith cometh by hearing, and hearing by the Word of God. The mode of receiving the gospel is the same to all. It is apprehended by the understanding, approved by the judgment and embraced by the affections. It is not enough that it falls on the ear like the strain of a seraphic melody, not enough that it enters the understanding as a clearly conceived, full-orbed truth, not enough that it ripples through the sphere of the emotions as an unspeakable ecstasy; unless, aided by the Divine Spirit, it be cordially embraced by the heart and conscience as the whole truth–the only truth that saves. It is in the gospel only that we hear of the grace of God–the good news that He has provided redemption and restoration for the race. Nature, with all its revelations, is dumb on this subject. Providence, with its vast repertory of mingled mystery and bounty, unfolds it not. It is only by believing the gospel that, like the Colossians, we can know the grace of God in truth.

IV. In the method of its propagation.

1. It is propagated by preaching as ye also learned, lit., as ye were instructed, in the truth of the previous verse. Probably Epaphras first preached the gospel at Colosse and the neighbouring cities. Preaching is the Divinely-instituted means of disseminating the gospel. It cannot be superseded by any other agency. It pleased God by the foolishness of preaching to save.

2. It is propagated by men thoroughly qualified for the work.

(1) The apostle recognized Epaphras as a co-labourer with himself. The preacher must labour as belonging to Christ, as dependent on Him, and as attached to Him. With all frankness, affection, and modesty, the great apostle acknowledges Epaphras as a dear fellow-labourer. Envy and jealousy of the gifts and reputation of others are pernicious and unjustifiable.

(2) The apostle recognized Epaphras as a faithful minister of Christ.

(3) The apostle recognized Epaphras as a man of deep spiritual insight. Who also declared unto us your love in the spirit. Love is the leading characteristic of the gospel. Lessons:

1. The universality of the gospel a strong evidence of the: Divine authorship.

2. Though all the world were to reject the gospel it would still be true.

3. To whomsoever the gospel comes, the imperative duty is to believe it. (George Barlow.)

The gospel, its spread and fruitfulness

I. The admirable progress and great and sudden spread of the gospel.

1. The gospel had come to the Colossians, a people living in Phrygia, a province infamous for its abominations, whence had issued the mysteries and infernal devotions of Cybele, the most detestable of pagan idols, and in whose service were committed the most shameful horrors. Whence it appears that the knowledge of Gods Word is a donation of mere grace, and not the payment of merit. The apostle tells them, not that they had come to the gospel, but it to them; to show us that it is God who comes to us, who prevents us by His grace, according to His good pleasure. The sick go to the physician; here the Physician of souls goes to the sick (Luk 19:10; Isa 65:1).

2. The gospel was come into all the world. This is not at all astonishing if the other apostles and evangelists laboured each according to his measure. We read of the extraordinary diffusion of the gospel in Justin, Clement, Tertullian, and even Tacitus acknowledges that there was a very great multitude of Christians in Rome.

3. The apostle mentions this–

(1) To confirm them the more in the faith of the gospel. Not that truth depends on its success; though all the world were against it that would be unshaken. Yet it is a consolation to the believer to see the extensive diffusion of his faith; and the more converts, the greater the confirmation.

(a) It was not full thirty years since the crucifixion; how, then, could the doctrine of the Cross have made so great a way in so little time, surmounted so many obstacles, flown into so many places, if it were not Divine. What other system has accomplished so much.

(b) Then it had no force of arms to advance it, or charms of eloquence and philosophy to commend it. Its missionaries were fishermen and artizans, without credit or experience, persecuted, derided, killed. Yet it spread everywhere.

(2) Besides the confirmation of their faith the apostle designed to fortify them against the errors which were being sown in the Church.

II. Its divine efficacy.

1. It brings forth fruit–faith, love, etc. It is this energy of the gospel which Christ represents in Mat 13:1-58. Wherever the gospel went it transformed (Isa 41:19; Isa 55:10-11), and those whom it transformed used it to transform others.

(1) It brought forth fruit instantly–not as nature. The moment the gospel is rightly received it produces fruit. Receive it then at once (Psa 95:7-8). One of the most pernicious artifices of the enemy is to induce men to defer conversion. You cannot be the Lords too soon.

(2) But if we are required to bear fruit at once, it follows not that we may soon after cease to do so, as certain trees which, if they are the first to flourish are the first to fade (Psa 92:14).

2. The faith of the gospel is the knowledge of the grace of God, because it is not possible to enjoy this heavenly doctrine if the man has not received the mercy it offers in Jesus Christ. This grace is the heart and substance of the gospel. When Paul says that they beard and knew the grace of God in truth, he means either–

(1) That they received it in sincerity, without hypocrisy; or

(2) That it was delivered to them pure, and without mixture of Pharisaical superstition or philosophical vanity; or

(3) So as it is declared in the gospel, not on error and fictions, as in the false religions; nor in shadow or figure as in the law, but nakedly and simply as it is in itself. Of these three expositions the first is commendatory of the Colossians, the second of Epaphras, the third of the gospel itself. (J. Daille.)

The progress of Christianity

The following statement, a conjectural but probable representation of the progressive increase of Christians in the world, is attributed to Sharon Turner:

1st century, 500,000;
2nd, 2,000,000;
3rd, 5,000,000;
4th, 10,000,000;
5th, 15,000,000;
6th, 20,000,000;
7th, 24,000,000;
8th, 30,000,000;
9th, 40,000,000;
10th, 50,000,000;
11th, 70,000,000;
12th, 80,000,000;
13th, 75,000,000;
14th, 80,000,000;
15th, 100,000,000;
16th, 125,000,000;
17th, 155,000,000;
18th, 200,000,000.

Although this is only a mere approximation, and a very loose one, to the actual facts, yet it is interesting and instructive. With the exception of the thirteenth century (tenebrosum, as the late Dr. Miller called it)

, the progress of the truth has been ever onward. From every defeat it has arisen afresh, and what has never been the ease in any other system, religious, social, or intellectual, has revived anew from the ashes of its own inward corruptions. In this nineteenth century, the Christian population of the world cannot be far from three hundred millions; and its progress now is more rapid than in any period since the apostolic age. What imagination can forecast the conquests of the next fifty years! The leaven is working in every land. The old empires of idolatry and superstition are effete, and ready to vanish; while new Christian empires are born almost in a day. Every new discovery in nature, or invention in art, helps to speed the gospel. Trade, commerce, revolution, exploration, all prepare the way and herald the approach of the heralds of the cross. (Dr. Haven.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Which is come unto you] The doctrine of the Gospel is represented as a traveller, 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 traveller 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 traveller 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 labour 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 honour 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 , bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen’s Arabic, the Coptic, Sahidic, AEthiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add , 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Which is come unto you, as it is in all the world; and passing the narrow bounds of Judea, unto all or most of the regions of the world, Col 1:23; Mat 24:14; Act 2:5; Rom 1:8; 10:18. So admirable was the progress of it east, west, north, and south, well nigh over the world as it was then known to the Greeks and Romans; whereupon the apostle might well write, Christ was

believed on in the world, 1Ti 3:16; as Christ had said he was the light of the world, and, by a figure of part for the whole, would upon his death draw all men to him, Joh 12:32,46. Yet let not the Rhemists, or any other Romanist, think that the promulgation of the mysteries of the gospel then is any proof of the verity of the Romish religion in these latter ages, when by tyranny they impose for doctrines the traditions of men: they do not bring forth that genuine fruit which the Colossians did.

And bringeth forth fruit; viz. becoming the gospel, (as the Philipplans did, Phi 1:27), and true repentance, Mat 3:8; 13:23; Joh 15:16; and real holiness, abiding in the hearts and lives of men, and effectually working in them that believe it, Isa 55:10 Act 5:14; Act 6:7; 12:24,16,17,20; 1Th 2:13; which the practical religion of the papists generally bears no proportion to, being contrary to that.

As it doth also in you, since the day ye heard of it; which from the first receiving of the gospel, was found growing amongst the true converts at Colosse, though it should seem false teachers crept in to choke the good fruit with their tares.

And knew the grace of God in truth; however, they who had real experience of the grace of God and the excellency of the knowledge of Christ, Psa 3:8, did hold, bringing forth fruit in old age, Psa 92:14.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. Which is come unto youGreek,“Which is present among you,” that is, which has come to,and remains with, you. He speaks of the word as a living personpresent among them.

as it isin all the worldvirtually, as it was by this timepreached in the leading parts of the then known world; potentially,as Christ’s command was that the Gospel should be preached to allnations, and not be limited, as the law was, to the Jews (Mat 13:38;Mat 24:14; Mat 28:19).However, the true reading, and that of the oldest manuscripts, isthat which omits the following “and,” thus (the “itis” 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 ‘andgrowing,’ without good authority), even as it doth in you also.”Then what is asserted is not that the Gospel has been preached in allthe world, but that it is bearing fruits of righteousness, and(like a tree growing at the same time that it is bearingfruit) growing in numbers of its converts in, orthroughout, all the world.

heard of itrather,”heard it.”

and knewrather, “cameto know”; became fully experimentally acquaintedwith.

the grace of God intruththat is, in its truth, and with true knowledge [ALFORD].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

In all the world ( ). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire.

Is bearing fruit ( ). Periphrastic present middle indicative of the old compound , from (Ac 14:17) and that from and . The periphrastic present emphasizes the continuity of the process. See the active participle in verse 10.

Increasing (). Periphrastic present middle of . Repeated in verse 10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression).

Ye heard and knew ( ). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of , to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

Fuente: Robertson’s Word Pictures in the New Testament

Which is come unto you [ ] . Lit., which is present unto you. Has come and is present. Compare Luk 11:7, “are with me into bed.”

In all the world. Hyperbolical. Compare Rom 1:8; 1Th 1:8; Act 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare ver. 23.

And bringeth forth fruit [ ] . Lit., and is bearing fruit. The text varies. The best texts omit and. Some join esti is with the previous clause, as it is in all the world, and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, “even as it is bearing fruit.” This would emphasize the continuous fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power. Compare the active voice in ver. 10, and see Mr 4:28, ” the earth bringeth forth fruit aujtomath of herself, self – acting. For a similar use of the middle, see show, Eph 2:7; worketh, Gal 5:6.

Increasing [] . Not found in Tex. Rec., nor in A. V., but added in later and better texts, and in Rev. “Not like those plants which exhaust themselves in bearing fruit. The external growth keeps pace with the reproductive energy” (Lightfoot). “It makes wood as well” [] .

Fuente: Vincent’s Word Studies in the New Testament

1) “Which is come unto you” (tou parontos eis humas) ‘I which (hope) is coming unto you all;” True hope in Christ, “Anchor of the soul,” manifested in the spiritual gift of hope, that “maketh not ashamed,” is come and causes the true saint to labor out of love, Heb 6:17-20; 1Co 13:13; Rom 5:5; Tit 2:11-14.

2) “As it is in all the world” (kathos kai en panti to kosmo) Just as also in all the world.” This hope has appeared in the Grace-appearing of Jesus Christ to and for all men, calling believers to holy and fruitbearing

lives. Joh 1:14; Joh 1:18; Joh 15:8; Joh 15:14.

3) “And. bringeth forth fruit” (estin karpophoroumenon) “It is bearing fruit,” even now, (Kai auksanomenon) “and growing.” Joh 14:2; Mat 7:17. Every vital branch, heart-connected branch in Christ, bears fruit-sucker-branches, false professors, do. not. Good trees bear good fruit-bad trees do not.

4) “As it doth also in you” (kathos kai en humin) “As also in you all.” Paul rejoiced that the Colossian brethren had been serving the Lord, bearing fruit in life, testimony, worship, and deed, Col 1:2; Col 1:4.

5) “Since the day ye heard of it” (aph’ hes hemeras ekousaie-) “From which day ye heard it;” the grace of God that calls man to salvation and service with the blessed promise and sure hope of awaiting rewards, Joh 17:3.

6) “And knew the grace of God in truth” (kai epegnote ten charin tou theou en aletheia) And fully knew the grace of God in truth;” that grace came by Christ, not by the law. Rom 11:6; Eph 2:8-10; Gal 1:7-9; Grace-truth calls to a service of gratitude – a Godly helpful walk. 2Jn 1:1-6; 3Jn 1:1-4; 3Jn 1:8.

Fuente: Garner-Howes Baptist Commentary

6 As also in all the world it brings forth fruit. This has a tendency both to confirm and to comfort the pious — to see the effect of the gospel far and wide in gathering many to Christ. The faith of it does not, it is true, depend on its success, as though we should believe it on the ground that many believe it. Though the whole world should fail, though heaven itself should fall, the conscience of a pious man must not waver, because God, on whom it is founded, does nevertheless remain true. This, however, does not hinder our faith from being confirmed, whenever it perceives God’s excellence, which undoubtedly shews itself with more power in proportion to the number of persons that are gained over to Christ.

In addition to this, in the multitude of the believers at that time there was beheld an accomplishment of the many predictions which extend the reign of Christ from the East to the West. Is it a trivial or common aid to faith, to see accomplished before our eyes what the Prophets long since predicted as to the extending of the kingdom of Christ through all countries of the world? What I speak of, there is no believer that does not experience in himself. Paul accordingly had it in view to encourage the Colossians the more by this statement, that, by seeing in various places the fruit and progress of the gospel, they might embrace it with more eager zeal. Αὐξανόμενον, which I have rendered propagatur , ( is propagated,) does not occur in some copies; but, from its suiting better with the context, I did not choose to omit it. It also appears front the commentaries of the ancients that this reading was always the more generally received. (284)

Since the day ye heard it, and knew the grace. Here he praises them on account of their docility, inasmuch as they immediately embraced sound doctrine; and he praises them on account of their constancy, inasmuch as they persevered in it. It is also with propriety that the faith of the gospel is called the knowledge of God’s grace; for no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.

In truth means truly and without pretense; for as he had previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Phi 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this is the true gospel — what was preached by Paul and Epaphras. Hence Paul confirms the doctrine of Epaphras by giving it his approbation, that he may induce the Colossians to adhere to it, and may, by the same means, call them back from those profligates who endeavored to introduce strange doctrines. He at the same time dignifies Epaphras with a special distinction, that he may have more authority among them; and lastly, he presents him to the Colossians in an amiable aspect, by saying that he had borne testimony to him of their love. Paul everywhere makes it his particular aim, that he may, by his recommendation, render those who he knows serve Christ faithfully, very dear to the Churches; as, on the other hand, the ministers of Satan are wholly intent on alienating, by unfavourable representations, (285) the minds of the simple from faithful pastors.

(284) “This” ( καὶ αὐξανόμενον) “is the reading of the Vatican and all the most ancient authorities.” — Penn. — Ed

(285) “ Par faux rapports et calomnies;” — “By false reports and calumnies.”

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Col. 1:6. In all the world.A hyperbolic expression, by which the apostle at the worlds centre, Rome, seems to say the messengers of the gospel, go forth to the utmost bounds of the empire. The faith you have received is no local cult, nor is it an ephemeral excitement. And bringeth forth fruit.The R.V. adds to bearing fruit, and increasing. It is not a gospel that is decadent, on which a few fruits may be found, but with too evident traces that soon fruitfulness will be past.

Col. 1:7. As ye learned of Epaphras.Short for Epaphroditus, but not he of Php. 2:25. He is one of the Colossians; beyond that and his prayerful zeal for them we know nothing of the only one whom St. Paul calls a fellow-servant.

MAIN HOMILETICS OF THE PARAGRAPH.Col. 1:6-8

The True Gospel universally the Same.

Wherever the gospel comes it carries with it the ineffaceable impress of its divine origin, and of its universal adaptability to the condition of humanity. There are certain truths that are self-evident to the understanding, and are not susceptible of proof. They are axiomatic, and must be admitted as such before any satisfactory system can be constructed upon them. Of this character are the fundamental truths of the gospel. Their authority is supreme, and their evidential force irresistible. But a truth may be universally self-evident, and not be universally adopted. It is at this point the guilt of the unbeliever is incurred. The gospel comes to mankind with ever-accumulating evidences of its divine truthfulness; but men resist it. This is the condemnation. He that believeth on the Son is not condemned; but he that believeth not is condemned already (Joh. 3:18). The false teachers, against whom the apostle warns the Colossians, sought to spoil the gospel by the intermixture of ideas from Jew and Gentile.

I. The true gospel is universally the same in its adaptation and enterprise.Which is come unto you, as it is in all the world (Col. 1:6). The gospel, though first proclaimed to the Jews, was not confined to them. It reached, penetrated, and changed the Colossians. In them all races were represented. Their conversion was typical of the possibilities of the gospel for all. The worlds greatest blessings are not indigenous, are not even sought; they are sent from above. There is not a human being the gospel cannot benefit; it adapts itself to the wants of all. The gospel started from Judea with a world-wide mission, and was eager to fulfil it. Its enterprise was irresistible. It soon spread throughout Asia, Europe, and Africathe regions embracing the Roman empire, which was then virtually the whole world. Its marvellous propagation proved its universal adaptability. The celebrated systems of philosophy among the Grecians lived only in the soil that produced them. Heresies are at best ethnic; truth is essentially catholic. In less than a quarter of a century Christianity was diffused through the entire world. The success of Mahometanism was of a different character and effected by different means. It depended more on the scimitar than the Koran. Alexander, Sesostris, and others achieved similar conquests, and as rapidly, by the force of arms. The victories of the gospel were won by moral weapons. It is the greatest privilege of any nation to possess the gospel, and its most solemn duty to make it known to the world.

II. The true gospel is universally the same in its results.Bringeth forth fruit, and increaseth (as the most valuable MSS. read) as it doth also in you (Col. 1:6). The effects produced on the Colossians by their reception of the gospel were a sample of the results in other parts of the world. The fruit-bearing denotes its inward and subjective influence on the soul and life; the increasing refers to its outward and diffusive influence as it makes progress in the world. The metaphor used by the apostle suggests that the gospel, as a tree, not only bears fruit, but grows, sending forth its roots more firmly and widely, and extending its branches in the air. Thus it bears fruit and makes advancement (Spence). There are some plants which exhaust themselves in bearing fruit and then wither. The gospel is a plant whose seed is in itself, and its external growth keeps pace with its reproductive energy. We cannot monopolise the benefits of the gospel to ourselves; it is intended for the world, and wherever it comes it brings forth fruit. It is intensely practical, and aims at results, corresponding with its character, purpose, and power.

III. The true gospel is universally the same in the manner of its reception.Since the day ye heard of it, and knew the grace of God in truth (Col. 1:6). Faith cometh by hearing, and hearing by the word of God. The mode of receiving the gospel is the same to all. It is apprehended by the understanding, approved by the judgment, and embraced by the affections. It is not enough that it falls on the ear like the strain of a seraphic melody, not enough that it enters the understanding as a clearly conceived, full-orbed truth, not enough that it ripples through the sphere of the emotions as an unspeakable ecstasy, unless, aided by the divine Spirit, it be cordially embraced by the heart and conscience as the whole truththe only truth that saves and regenerates. It is in the gospel only that we hear of the grace of Godthe good news that He has provided redemption and restoration for the race. Nature, with all her revelations of beauty, wisdom, and power, is dumb on this subject. Providence, with its vast repertory of mingled mystery and bounty, unfolds it not. It is only by believing the gospel that, like the Colossians, we can know the grace of God in truth.

IV. The true gospel is universally the same in the method of its propagation.

1. It is propagated by preaching. As ye also learned (Col. 1:7)more correctly, Even as ye were instructed in the truth mentioned in the preceding verse. It is believed Epaphras first preached the gospel at Coloss, and, under the direction of Paul, he was probably also evangelist to the neighbouring cities of Hierapolis and Laodicea. Preaching is the divinely instituted means of disseminating the gospel. It cannot be superseded by any other agency. Its success has been marvellous.

2. It is propagated by men thoroughly qualified for the work.

(1) The apostle recognised Epaphras as a co-labourer with himself. Our dear fellow-servant (Col. 1:7). The preacher must labour as belonging to Christ, as entirely dependent on Him, and as deeply attached to Him. He is not a servant of the Church; he is a servant for the Church, in doctrine, supplication to God, and varied endeavours among men. With all frankness, affection, and modesty, the great apostle acknowledges Epaphras as a dear fellow-labourer. Envy and jealousy of the gifts and reputation of others are pernicious and unjustifiable.

(2) The apostle recognised Epaphras as a faithful minister of Christ. It was a great honour to be a fellow-servant with Paul, but greater still to be a minister of Christ, the Lord of glory, the Head of the Church, the Monarch of men and angels; commissioned by Him to proclaim the most vital truths and promote the best interests of the people. Moreover, he is called a faithful minister: the appellation of minister he had in common with many others; the praise of faithfulness is confined to few. The great secret lies in these three thingsChrist, immortal souls, self-humiliation (Bishop Wilson).

(3) The apostle recognised Epaphras as a man of deep spiritual insight. Who also declared unto us your love in the Spirit (Col. 1:8). Love is the leading characteristic of the gospel. It is announced as a message of Gods love to man, and its object is to produce love in every believing heart. Epaphras apprehended this prominent feature in the message itself, discerned its origin in the work of the Spirit, and rejoiced in declaring its exercise towards the apostle, towards God, and towards all men.

Lessons.

1. The universality of the gospel a strong evidence of its divine authorship.

2. Though all the world were to reject the gospel it would still be true.

3. To whomsoever the gospel comes the imperative duty is to believe it.

GERM NOTES ON THE VERSES

Col. 1:6. The Gospel manifests Itself.

I. It spreads its good news in all possible places.Which is come unto you, as it is in all the world.

II. Produces unmistakable spiritual results.And bringeth forth fruit, as it doth also in you.

III. Is a revelation of divine grace.The grace of God in truth.

IV. To be an evident blessing it must be heard and thoroughly believed as the only truth.Since the day ye heard of and knew.

Col. 1:7-8. A Successful Preacher

I. Is affectionately recognised as a faithful minister of Christ (Col. 1:7).

II. Attributes his success to the work of the Spirit (Col. 1:8).

III. Regards the exercise of love in his hearers as a prominent feature of success (Col. 1:8).

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

6. which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of God in truth;

Translation and Paraphrase

6. (The truth of the gospel is) present among you, just as it is (present with saints) in all the world, bearing (good) fruit and increasing (everywhere), just as it also (does) in (the midst of) you, from the day you (first) heard and accurately knew (of) the grace of God in truth (until now).

Notes

1.

Col. 1:6 gives a description of the spread of the gospel: (1) It had come even unto the Colossians. (2) It bore good fruit wherever it spread. (3) It was increasing rapidly. (3) It had done these things consistently among the Colossians, ever since the day they heard the gospel and knew the truth about Gods favor.

2.

The rapidity of the spread of the gospel in the first century is indicated by Pauls remark as it is also in all the world.

Compare Col. 1:23, where we are told that the gospel was preached in all creation.

We understand this to mean in all the known world, and not necessarily as far away as the North American continent at that time.
If the gospel could spread into all the world in the first century with its limited means of communication, we should be assured that it can yet be spread over all the world in our generation with its improved communication and transportation facilities.

3.

The gospel bears many fruits, all of them good. See Gal. 5:22-23; Isa. 55:10-13.

4.

The gospel has been increasing ever since it was first preached. Of the increase of his (Christs) government and of peace there shall be no end. (Isa. 9:7). We may sometimes forget that there are more Christians in the world today than there have ever been before. Proportionally the percentage of Christians in the worlds population may be less because of the population explosion, but the increase in number is still real.

5.

The nature of the gospel: (Col. 1:5-8).

(1)

It is good news (gospel means good news).

(2)

It tells of a heavenly hope.

(3)

It is truth.

(4)

It spreads rapidly.

(5)

It bears fruit.

(6)

It tells of Gods grace.

(7)

It is humanly transmitted.

Study and Review

16.

To where had the gospel come (two areas)? (Col. 1:6)

17.

What two things did the gospel do when it came to any place?

Fuente: College Press Bible Study Textbook Series

(6) Which is come unto you . . .There is much variety of reading here, but the text followed by our version is certainly incorrect. The probable reading is, which is come unto you, just as in all the world it is now bringing forth fruit and growing, as also it does in you. In this sentence there are two lessons implied. First, the universality of the gospel, in which it stands contrasted, as with all local and national religions, whether of Judaism or of Paganism, so also with the secret doctrines of Gnostic speculation, intelligible only to the initiated few. Next, the test of its reality both by practical fruit of action, and by the spiritual growth connected therewith. In relation to the former, faith without works is dead; in relation to the other it is imperfect, needing to be developed into maturity (Jas. 2:20; Jas. 2:22). Both these lessons were evidently needed, in consequence of the appearance at Coloss of the occult mysticism and the unpractical speculation noted in Col. 2:8; Col. 2:10; Col. 2:18. But the Church itself was still faithful. Hence the last words, as also it does in you, turning back again to Coloss in particular, are an insertion of kindly courtesyone of the insertions of apparent afterthought not unfrequent in St. Pauls Epistlesintended to show that the implied warning is by no means a condemnation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Come unto you Literally, is present with you. The gospel in its onward course had reached them, and was then abiding with them, even as it was also in all the world. We must not misconstrue this hyperbolical expression into a literal assertion of the universal diffusion of Christianity at that period, or even of its spread throughout the Roman empire. The missionary labours, so prominent in the history of later years, forbid such an interpretation, while the establishment of the gospel in many of the chief centres in so brief a time, justifies the readily intelligible language without our forcing upon it a meaning which cannot be confirmed by the facts. If, however, with recent editors, we omit the word and, this clause connects with what follows rather than with what precedes, and the statement becomes one of fruit-bearing in all the world.

Fruit The best MSS.

read, and is bringing forth fruit and increasing: the former referring to its work in themselves individually, in their growing holiness of character and life, and the latter to its extension to other people around them. The personal spiritual growth of converts, and additions to their numbers, marked its career everywhere. It had been conspicuously so at Colosse from the very first.

In truth In its true form, unmixed with Jewish or Gnostic perversions.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Which is come to you even as it is also in all the world, bearing fruit and increasing, as it does in you also since the day you heard and knew the grace of God in truth.’

This word of truth has borne fruit among them and resulted in their growth as Christians and the drawing of many to Christ, and indeed has done so since they first heard it. And it has not just been effective in them, but also in ‘all the world’. And what is this word? It is the true knowledge of the grace of God, of the unmerited active favour of God acting on their behalf, revealed in Christ. There may be here a reflection of the parable of the sower (Matthew 13). The sowing of the word produces growth and abundant harvest.

‘In all the world.’ That is in all the world with which he was familiar, and even beyond. He knew that the preaching of the Gospel was spreading out wider and wider.

Fuente: Commentary Series on the Bible by Peter Pett

Col 1:6. In all the world “In all the provinces of the Roman empire,” as the phrase often signifies. See Rom 10:18. The words in truth, at the end of the verse, may be referred to their knowledge; and then it should be rendered, since you truly knew the grace of God. But St. Paul seems rather here to mean, the true grace of God, as the gospel is called, 1Pe 5:12. By the true grace, or unmixed gospel of God, he probably intends what was strongly on his mind,God’s great favour to the Gentiles, in receiving them to be his people,without their submitting to circumcision, and the Jewish law.

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 1:6 . In what he had just said, , Paul now desires to make his readers sensible of the great and blessed fellowship in which, through the gospel, they are placed, in order that they may by this very consciousness feel themselves aroused to faithfulness towards the gospel, in presence of the heretical influences; , Chrysostom. Comp. Oecumenius: .

] not , because the conception of the previous arrival predominates; 1Ma 11:63 . Often so with in classical authors (Herod. i. 9, vi. 24, viii. 60; Polyb. xviii. 1.1; comp. Act 12:20 ). See Bornemann and Khner, ad Xen. Anab. i. 2. 2; Bremi, ad Aeschin . p. 320; and generally, Ngelsbach, z. Ilias , p. 158 f., Exo 3 . Observe, moreover, the emphasis of : it is there! it has not remained away; and to the presence is then added the bearing fruit .

. ] A popular hyperbole. Comp. Rom 1:8 ; Act 17:6 , and see Col 1:23 . The expression is neither arbitrarily to be restricted, nor to be used against the genuineness of the Epistle (Hilgenfeld), nor yet to be rationalized by “as regards the idea ” (Baumgarten-Crusius) and the like; although, certainly, the idea of the catholicity of Christianity is expressed in the passage (comp. Rom 10:18 ; Mar 14:9 ; Mar 16:15 ; Mat 24:14 ).

. . . .] Instead of continuing: . . ., Paul carries onward the discourse with the finite verb, and thus causes this element to stand out more independently and forcibly: [14] “ and it is fruit-bearing and growing ” (see Maetzner, ad Lycurg. Leocr . p. 108; Heindorf, ad Plat. Soph . p. 222 B; Winer, p. 533 [E. T. 717]), by which is indicated the fact, that the gospel, wherever it is present, is also in course of living dynamical development , and this state of development is expressed by with the participle. This general proposition based on experience: . . ., is then by . confirmed through the experience found also among the readers; so that Paul’s view passes, in the first clause ( ), from the special to the general aspect, and in the second, from the general to the special. With . (not occurring elsewhere in the middle ) is depicted the blissful working in the inward and outward life (comp. Gal 5:22 ; Eph 5:9 ); and with . the continuous diffusion , whereby the gospel is obtaining more and more adherents and local extension. Comp. Theodoret: . . Huther and de Wette groundlessly refrain from deciding whether . is intended to refer to the outward growth or to the inward (so Steiger), or to both . See Act 6:7 ; Act 12:24 ; Act 19:20 . Comp. Luk 13:19 ; Mat 13:32 . The , which Chrysostom finds included in ., is not denoted , but presupposed by the latter. Comp. Theophylact. The figure is taken from a tree , in which the does not exclude the continuance of growth (not so in the case of cereals).

. . . . ] since the first beginning of your conversion which so happily took place (through true knowledge of the grace of God), that development of the gospel proceeds among you; how could ye now withdraw from it by joining yourselves to false teachers?

] contents of the gospel, which they have heard; the object of . is the gospel, and . . belongs to ; and by (2Co 7:14 ), equivalent to (Joh 17:8 ), the qualitative character of this knowledge is affirmed: it was a true knowledge, corresponding to the nature of the , without Judaistic and other errors . Comp. on Joh 17:19 . Holtzmann hears in “the first tones of the foreign theme,” which is then in Col 1:9-10 more fully entered upon. But how conceivable and natural is it, that at the very outset the danger which threatens the right knowledge of the readers should be present to his mind!

[14] If is not genuine, as Bleek, Hofmann, and others consider (see the critical remarks), the passage is to be translated: as it also in the whole world is fruit-hearing, by which Paul would say that the gospel is present among the readers in the same fruit-bearing quality which it developes on all sides. But in that case the following would necessarily appear as very superfluous. No doubt we might, after the preceding , take the , with F. Nitzsch, as equivalent to (see Stallb. ad Plat. Phaed. p. 59 B); and to this comes also the punctuation in Tisch. 8, who puts a comma after . But how utterly superfluous would this then be!

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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:

Ver. 6. As it is in all the world ] Eusebius saith that the gospel spread at first through the world like a sunbeam, . The reformation begun by Luther in Germany went on abroad Christendom, as if he had been carried upon angels’ wings. That of the Church of England is such as former ages despaired of, the present admireth, and the future shall stand amazed at. It is that miracle, saith one, which we are in these times to look for. (Spec. Europ.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] which is present (emphatic: is now, as it was then: therefore not to be rendered as an imperfect, which stultifies the argument, cf. . below. , , . , . , Chrys.) with you (pregnant construction, ‘came to and remains with:’ see reff., and Herod. vi. 24, , and al. frequently) as it is also in all the world ( , ‘ . . . . .’ . Chrys. The expression . is no hyperbole, but the pragmatic repetition of the Lord’s parting command. Though not yet announced to all nations, it is the whole world being the area in which it is proclaimed and working) bearing fruit and increasing (the paragraph is broken and unbalanced. The filling up would be, to insert after as in rec. Then it would be, ‘ which is present with you, as also in all the world, and . and . (in all the world), as also among you .’ But neglecting this, the Apostle goes forward, more logically indeed (for the reference in the rec. of . . to the second member of the foregoing comparison, is harsh), but not so perspicuously, enlarging the of his first member into . . . in the second, and then in these words, for fear he should be supposed to have predicated more of the whole world than of the Colossians, returning to . . . Again: on . . . , cf. Thdrt.: . . As Mey. observes, the figure is taken from a tree , whose does not exclude its growth: with corn , it is otherwise) as also (it is . . .) among you, from the day when ye heard ( it ) (the Gospel: better thus, than with De W., to go on to for the object of both verbs: . being not simultaneous with ., and . not being thus satisfied: see below) and knew ( -, intensitive, but too delicately so to be expressed by a stronger word in our language) the grace of God in truth (not adverbial, ‘truly,’ as Beza, Olsh., Mey., De W., al., which would make . a mere qualification to : still less, as Storr, al., , or as Grot., .: but generally said, ‘truth’ being the whole element, in which the was proclaimed and received: ‘ye knew it in truth,’ in its truth, and with true knowledge, which surely differs very appreciably from the adverbial sense (against Ellicott): , , , ),

Fuente: Henry Alford’s Greek Testament

Col 1:6 . This word of the truth has been defined as the Gospel, but Paul now proceeds to indicate more precisely what he means by this term. It is that Gospel which they have already received, not the local perversion of it that has recently been urged on their notice, but that which is spreading in the whole world, its truth authenticated by its ever-widening area and deepening influence on its adherents, and which manifests the same inherent energy among the Colossians themselves, in the form in which they learnt it from their teacher Epaphras. . According to the TR. , two statements are made that the Gospel is present with the Colossians as it is present in all the world, and that it is bearing fruit and increasing as it is among the Colossians. The omission of before . creates a little awkwardness, since seems then superfluous. Lightfoot takes . . together as a periphrasis for , but this construction is very rare in Paul. The symmetry of clauses is much better preserved if, with Soden and Haupt, we write , . We thus get the same double comparison as with the TR. , Paul passing from the special to the general, and from the general back to the special. For the hyperbole . . , Cf. 1Th 1:8 , Rom 1:8 ; Rom 10:18 . As Gess points out ( Christi Person und Werk , ii., 1, p. 228), Paul wishes here and in Col 1:23 to widen the outlook of the Colossians, since the more isolated the community the greater the danger from seducers. For the similar feeling that local idiosyncrasies are to be controlled by the general custom of the Church, Cf. 1Co 11:16 ; 1Co 14:36 ( Cf. 33). . The former of these participles expresses the inward energy of the Gospel (dynamic middle) in its adherents, the latter its extension in the world by gathering in new converts. . This expresses the further fact that the progress of the Gospel has been continuous from the first in the Colossian Church. . It is uncertain whether is governed by both verbs (so Lightf., Kl [3] , Ol., Sod., Abb.) or by the latter only (so Mey., Ell., Haupt). In the former case . will mean “were instructed in”. But it is simpler to translate “ye heard it [ i.e. , the Gospel] and knew the grace of God”, should strictly imply full knowledge, but as the reference is to the time of their conversion it seems doubtful whether this shade of meaning should be pressed. is in his mind. The word occurs twice in the context. The grace of God is probably mentioned in opposition to the false teachers doctrine of ordinances and rigorous asceticism. : not to be taken as if an adjective with , “the true grace of God,” for there is no false grace of God, but with . in the sense that they knew the Gospel as it truly is, in its genuine reality, in opposition to the travesty of it recently introduced.

[3] Klpper.

Fuente: The Expositors Greek Testament by Robertson

is come. Greek. pareimi, whence parousia.

unto. App-104.

world. App-129.

bringeth forth fruit. See Rom 7:4. The texts add “and increasing”.

also in you = in you also.

since = from. App-104.

knew. App-132.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] which is present (emphatic: is now, as it was then: therefore not to be rendered as an imperfect, which stultifies the argument, cf. . below. , , . , . , Chrys.) with you (pregnant construction,-came to and remains with: see reff., and Herod. vi. 24, , and al. frequently) as it is also in all the world ( , . . . . . . Chrys. The expression . is no hyperbole, but the pragmatic repetition of the Lords parting command. Though not yet announced to all nations, it is -the whole world being the area in which it is proclaimed and working) bearing fruit and increasing (the paragraph is broken and unbalanced. The filling up would be, to insert after as in rec. Then it would be, which is present with you, as also in all the world, and . and . (in all the world), as also among you. But neglecting this, the Apostle goes forward, more logically indeed (for the reference in the rec. of . . to the second member of the foregoing comparison, is harsh), but not so perspicuously, enlarging the of his first member into . . . in the second, and then in these words, for fear he should be supposed to have predicated more of the whole world than of the Colossians, returning to . . . Again: on . . ., cf. Thdrt.: . . As Mey. observes, the figure is taken from a tree, whose does not exclude its growth: with corn, it is otherwise) as also (it is . . .) among you, from the day when ye heard (it) (the Gospel: better thus, than with De W., to go on to for the object of both verbs: . being not simultaneous with ., and . not being thus satisfied: see below) and knew (-, intensitive, but too delicately so to be expressed by a stronger word in our language) the grace of God in truth (not adverbial, truly, as Beza, Olsh., Mey., De W., al., which would make . a mere qualification to : still less, as Storr, al., , or as Grot., .: but generally said, truth being the whole element, in which the was proclaimed and received: ye knew it in truth,-in its truth, and with true knowledge, which surely differs very appreciably from the adverbial sense (against Ellicott): , , , ),

Fuente: The Greek Testament

Col 1:6. ) and here are parallel.- , and is) After the participle, the form of expression here takes again the indicative mood; see Col 1:26, ch. Col 2:13-14; [of the Gospel] present, i.e. which is come to you,-and (repeat which from the preceding clause) is producing fruit.-, producing fruit) viz. [supply] in all the world.-, even as) when travelling abroad they recognise with great joy the same fruits of the Gospel in every clime; and its fruits prove that it is the word of truth. Comp. presently after, even as, Col 1:7. For there is an interchange, and at length a movement or tendency [of Gospel fructification] towards the Colossians for the propagation of the word. [An inclination arises on the part of the Colossians in their turn to propagate the truth].- , from what) construed with in you.- , in truth) i.e. in the truth of the Gospel testimony, and of faith flowing from the testimony and directed toward the testimony.

Fuente: Gnomon of the New Testament

Col 1:6

Col 1:6

which is come unto you;-The gospel had reached them and was abiding with them. [The success of the gospel at Colossae was a gratifying evidence, both of its inherent truthfulness and of its rapid progress in the Gentile world.]

even as it is also in all the world-All the world refers most likely to all parts of the Roman Empire. The gospel had gone into all divisions of it, yet not to every person. He says: The gospel which ye heard, which was preached in all creation under heaven. (Col 1:23). This means that it had gone into all the different parts of the known world, or the Roman Empire.

[To Paul, held as a prisoner at Rome, and with his messengers coming and going, and news reaching him from time to time of the advance of the cause of Christ, the strong expression all the world was natural to him. From Rome all the world is surveyed, just as what took place at Rome seemed to be proclaimed throughout the whole world. (Rom 1:8). The readers then are assured that the gospel which has come to and remains with them is the same as in the whole world; they need have no fear that it was imperfect; it is the false teachers that are not in agreement with the universal gospel.]

bearing fruit and increasing,-From the day they heard the gospel and knew the grace, mercy, and love of God in reality, it brought forth fruit in manifesting love to all the saints. Knowing what God had done for them inspired their hearts to do good for others. They showed the same spirit of devotion and sacrifice for others that Christ showed for them. Believing in Christ transferred to their hearts the mind that was in him which led him to leave the Fathers throne, take upon himself the form of a servant, and made subject to the death of the cross to redeem them from death. [The figure is borrowed from a fruit-bearing tree which both bears fruit and grows. (Mat 7:17; Mat 13:32; Luk 13:9). Bearing refers to the faith, the love, the Christian virtues which the gospel produces in the internal and external life; increasing to the extension and multiplication of its adherents. (Act 6:7; Act 12:24; Act 19:20).]

as it doth in you also,-[This points to Colossae as part of the field in which the gospel was fruitful and growing, furnishing a proof of its efficiency.] When a man in truth and reality understands and knows this grace of God to man, it will bear fruit in his heart and life in doing good, showing love to others.

since the day ye heard and knew the grace of God in truth;-[The Colossians had experienced the love of Christ and his gracious salvation and knew this truth not only in their reception, but as realities, but essentially different from the doctrines of the false teachers.]

Fuente: Old and New Testaments Restoration Commentary

grace

Grace (in salvation). vs. 2Th 2:16; Rom 3:24. (See Scofield “Joh 1:17”).

Fuente: Scofield Reference Bible Notes

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, 2Co 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, 1Co 15:10, 1Co 15:11, 2Co 6:1, Eph 3:2, Eph 4:23, 1Th 1:5, 1Th 2:13, 2Th 2:13, Tit 2:11, Tit 2:12, 1Pe 1:2, 1Pe 1:3, 1Pe 5:12

in truth: Joh 4:23

Reciprocal: Exo 28:34 – General Eze 47:4 – the waters were to the knees Hag 1:12 – Zerubbabel Mat 13:23 – beareth Mat 13:38 – field Mat 26:13 – Wheresoever Mar 4:14 – the word Mar 13:10 – General Luk 8:15 – bring Luk 13:29 – General Joh 15:5 – same Act 6:7 – the word Act 10:35 – in Act 11:23 – seen Rom 1:6 – are ye also Rom 1:16 – for it is Rom 7:4 – that we 1Co 8:6 – and we by 2Co 2:14 – the savour Col 1:9 – since 1Ti 3:16 – believed Tit 1:3 – manifested

Fuente: The Treasury of Scripture Knowledge

(Col 1:6.) -Which has come to you, as it has come in all the world. The verb is used with in Act 12:20; 2Co 11:9; Gal 4:18; Gal 4:20, in which instances the presence of persons is referred to, both in subject and object. Here it is followed by in the first clause, and in the second clause. In the one, by , the idea of travel prior to advent is implied; in the other, by , the notion of simple presence is affirmed, Khner, 622. The gospel had come to them, was brought to them, and was now with them, or in their possession. (2Pe 1:9.) Or, as Theophylact says, , , , , . This idea suggested the Coptic rendering (Phai etshop)-which abideth or dwelleth. And surely such a gift they would keep as their own, prize highly, love dearly, and never suffer it to be contaminated with popular errors, or exchange it for those mystical reveries which were broached among them. For while the errors which the apostle is about to reprobate were limited in their origin and popularity, this gospel was in all the world. We see no necessity for choosing a new verb, and supplying the simple , while is suggested at once by the preceding clause. It was in all the world, because it had come to it. It was not indigenous in any country, but was there merely because it had been carried there. This expression is not to be scanned with narrow minuteness. We cannot, with Olshausen and Baumgarten -Crusius, look upon it as a prophetic or ideal statement; nor can we, with Michaelis, limit it to the Roman empire. The phrase is similarly used by Paul in Rom 1:8. That world which lay all round about them-those countries which to them were the world, and were by them so named, had been brought into contact with the gospel. It arose in Judaea, but burst its narrow barriers, and came forth with world-wide adaptation, offers, and enterprise. The labours of the other apostles in so many countries of the east and west warranted the phraseology.

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is omitted by Lachmann, and Griesbach is virtually of the same opinion. It is wanting in A, B, C, D1, E1, in several Minuscules, and in the Coptic and Sahidic versions; but it is found in D3, E2, F, G, J, K, the Vulgate, and Syriac, and in the Greek Fathers. The authority of Codices against it is almost balanced by that of Codices in its favour. The words . are added to the Stephanic text on the evidence of A, B, C, D1, E1, F, G, J, and many other concurrent witnesses, such as almost all the Versions. Were the first not genuine, there would be a vital change of syntax. But with it there is only a common change. Khner, 863; Winer, 64. The reading we adopt frees the text from m uch entanglement of thought and diction. That gospel in all the world was no idle and barren speculation-a tinted cloud without rain, or a polished cistern without water. Or rather, it was as a tree-yielding his fruit in his season: whose leaf never fadeth. The gospel bore choice and noble clusters of fruit. It is not a ceremonial to be gazed at, or a congeries of opinions to be discussed. It is essentially a practical system, for its ethics are involved in its creed and worship. It makes the heart its home, and diffuses its control and its impulses over thought and action, over motive and life. That fruit is the assemblage of graces which adorn the Christian character.

The reference in . is variously understood. Grotius, Olshausen, and Steiger refer it to internal growth, or the growing and ripening of the fruits themselves. We prefer the idea of the Greek Fathers, for Theodoret explains it thus- , that is, the growth is the external diffusion of the gospel. That fruit-bearing gospel was extending itself. To keep the figure of the apostle, it was like a tree, whose fruit, falling to the earth, germinated, so that there sprang up a youthful and healthy forest on all sides of it, or like the Eastern banyan, whose tall boughs, as they bend themselves in a graceful curve to the ground, enter it, and fastening into it a new root, rise up again in verdure, and on reaching the requisite height, stoop as before and repeat the same process of self-plantation till field upon field is covered with the progeny of its arches and alcoves. Thus did the gospel make progress-the disciples preached it around them, and their converts becoming preachers in turn, widened the circle of its influence and conquests. Act 12:24; Act 19:20. -as indeed among you. What the gospel produced and achieved in the world, it produces and achieves among you. It exhibited the same vitality, fruitfulness, and power of self-diffusion in Colosse, as in the regions round about it. And those elements of the gospel had not been of slow production, or periodical manifestation-it, says Paul, had been so among you-

-From the day ye heard it, and knew the grace of God in truth. This peculiar form of elliptical construction by the incorporation of the noun into the relative clause is not uncommon; Winer, 24; Bernhardy, p. 302. The accusative to the first verb is . It was the gospel which they had heard. This was the external and audible form of that grace which they had been privileged to know. It was by hearing it, or by verbal instruction about it, that they had become acquainted with it. The preposition , with , has an intensive sense, as has been proved by us under Eph 1:17. By hearing the gospel they had come to know fully the grace of God-for the grace of God is the essence of the gospel, or the glorious fact which it communicates. It is the good news that God has in His sovereign favour pitied and blessed the world, and conferred upon it an unmerited and unexpected salvation-that while He have might punished, He resolved to pardon-that when He might have permitted the law to take its course, He has founded an economy of grace which man had no right to anticipate, and Himself was under no obligation to introduce. In every element of the gospel, in its pardon and purity, in its hope and life, in its means as well as in its offers of deliverance, in its application no less than its provision of saving blessings, in its precepts as much as in its privileges, there is felt and known in its peculiar ascendancy and fulness, the grace of God. [, Eph 2:8.]

The last words, ., are connected in various ways. 1. Some give the phrase the force of an adjectival epithet, and join it to -the true grace of God. Such is the view of Storr, Homberg, Pierce, Barnes, and Baumgarten-Crusius. This interpretation is without point. 2. Grotius and Musculus depart still farther from the true syntax by their paraphrase-the grace of God revealed in the word of truth. 3. Beza, Crocius, Olshausen, Steiger, Huther, De Wette, Meyer, and Winer, join the phrase to the verb, and truly or really knew the grace of God. The knowledge possessed by the Colossians is thus supposed to be distinguished from a false or fictitious knowledge of the Divine grace. 4. We prefer, with Bhr and Calvin, a different shade of the same exegesis, giving to the phrase an objective meaning, as if the apostle meant to say-the grace which they knew had been presented to them in its truth, for they had learned it from Epaphras. The preceding forms of exegesis are inferences from this. It was a correct interpretation of the scheme of grace which they had learned, or they possessed a true knowledge of the plan of mercy, because, as the next verse shows, Epaphras had taught them the gospel in its fulness and purity. This is also the idea of OEcumenius, though Theophylact and Chrysostom erroneously include the notion of miracles as confirming the truth. We understand the apostle to write thus-since the day ye heard it, and fully knew the grace of God in truth, as indeed in that true and complete form ye learned it from Epaphras; or, as Calvin explains, testatus est sincere illis fuisse traditum. The words . describe the teaching of Epaphras, or represent that genuine form, in which, by his preaching, the grace of God had been exhibited at Colosse. It is probable that in this statement there are various points of implied co ntrast with those corrupt representations which are mentioned and refuted in the subsequent chapter. Thus-the grace of God had been taught them without mutilation or admixture, but false philosophy shaded or curtailed its doctrines. The gospel was oecumenical, but the error which menaced them was only provincial in its sphere. The truth exhibited the basis and objects of a blessed hope, but falsehood darkened the horizon, and while the gospel yielded great abundance, such fictitious dogmas were barren and empty-a tree with leaves, but without fruit.

The apostle says-since ye knew the grace of God in truth, or in its true form, just as ye learned it from Epaphras-

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Col 1:6. World is from a Greek word that means the people of the earth. It is sometimes limited to the people of the Roman Empire by various commentators, yet that is rather insignificant, since virtually all the civilized world was under the rule of that Empire at the time the New Testament was written. Besides, verse 23 of this chapter says the same Gospel was perached “to every creature which is under heaven.” It all gives the conclusion that the commission that Christ gave the apostles in Mat 28:19-20 and Mar 16:15-16, had been fulfilled in the time of Paul’s writings: the same fact is taught in Rom 10:18. Bringeth forth fruit refers to the effect that was produced by the hope given to those who believed the Gospel. Grace of God in truth means the favor of God is for those only who accept the truth.

Fuente: Combined Bible Commentary

Col 1:6. Which. This refers directly to the gospel.

Is come, lit, is present, unto you. There are two ideas suggested here: its reaching them (unto you) and its abiding with them (is present).

As it is in all the world. This need not be limited to the Roman world, or the chief places, nor be taken literally. The expression is no hyperbole, but the repetition of the Lords command. Though not yet announced to all nations, it is present in all the world,

the whole world being the area in which it is pro-claimed and working (Alford). See notes on Rom 1:8; Rom 10:18.

Bringing forth fruit and increasing. The second participle is abundantly supported, by the five earliest manuscripts, the Vulgate and other authorities; but and should be omitted before the participles, which define how the gospel is in all the world. The figure is borrowed from a tree which both bears fruit and grows (Mat 7:17; Mat 13:32; Luk 13:19). The former word refers to the faith, the love, the Christian virtues, which the gospel produces in the internal and external life; the latter to the extension and the multiplication of its adherents; Act 6:7; Act 12:24; Act 19:20 (Braune).

As it doth among you also. This points to Coloss as part of the field in which the gospel is fruitful and growing, furnishing a proof of its efficiency. Among seems therefore preferable to the more literal in.

Since the day ye heard it. Some regard the grace of God as the object of both verbs, but it is far more natural to supply it, i.e., the gospel. Of it (E. V.) is objectionable, since they must hear it, in order to allow it to work among them.

And knew the grace of God in truth. Knew is a stronger word than that usually thus rendered, pointing to a fuller knowledge. The grace of God forms the contents of the gospel; by hearing the gospel they came to know this grace. In truth suggests more than truly, pointing to the element in which they knew the grace of God. The phrase does not qualify heard, since this makes Col 1:7 seem tautological (Ellicott); see above also.

Fuente: A Popular Commentary on the New Testament

Verse 6

In all the world; that is, very generally throughout the then known world.

Fuente: Abbott’s Illustrated New Testament

“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:”

Notice that it is the Gospel that is the one that bears fruit! It’s great to know the gospel does bear fruit – many missionaries labor for years before seeing converts – this verse should encourage them.

This also is an encouragement to all that labor for God – we may never see any fruit of our ministries but if we labor with Him then we can know there is fruit.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson