Exegetical and Hermeneutical Commentary of Colossians 1:22
In the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight:
22. in the body ] Cp. for this word in a similar connexion Rom 7:4; Heb 10:10. And see Mat 26:26 (and parallels); 1Co 10:16; 1Co 11:27 ; 1Pe 2:24. In all these passages the thought is of the blessed Body not generally, as regarding the Incarnation, but particularly, as regarding the Propitiation. “He partook of flesh and blood, that by means of death he might deliver” (Heb 2:14-15). The phrase “ in the body” has relation to the Union of the Redeemer and redeemed. His dying work actually availed for them as they became “ members of His body, of His flesh and of His bones” (Eph 5:30).
of his flesh ] His “natural” Body, as distinguished from His “mystical” or non-literal Body, the Church. It has been thought that these words aim at the Docetic, or phantasm, heresy; the belief that the Body of the Lord was but a semblance. But Lightfoot observes that Docetism does not appear in history till later than St Paul’s time [81] , and that were it otherwise the phrase here is too passing for the supposed purpose.
[81] Jerome however ( adv. Lucif., 23) says that the “Lord’s Body was said to be a phantasm” “while the Apostles were yet in Juda” ( Apostolis adhuc apud Judam).
through death ] Better, perhaps, having regard to mss., through His death. See note on “ in the body,” just above, and “ the blood of His cross ” Col 1:20. The mysterious glory of the Atoning Death, dealt with as the central topic of teaching in Romans and Galatians, is never far from the foreground in these later Epistles, though their main work is to unfold other aspects of the truth. Cp. e.g. Eph 1:7; Eph 2:16; Eph 5:2; Eph 5:25; Php 2:8; Php 3:10; Php 3:18; below, Col 2:14.
Here probably ends the parenthesis indicated in the last note on Col 1:21.
to present you ] The construction is continuous with, “ It pleased [ the Father ] to reconcile all things and you ” ( Col 1:19-21), supposing our view of a parenthesis of the words just before these to be right. (Otherwise, the construction is continuous with the “ He reconciled ” of the A.V. in Col 1:21.) The infinitive is illative, carrying out into details of purpose the previous statement. The Father was “pleased to reconcile them” so that His purpose for them was to “present them to Himself” (see Eph 5:27 for similar language about the work of the Son), in the great day of triumph and welcome (2Co 4:14), when the “justified” shall be the “glorified” (Rom 8:30).
holy and unblameable and unreproveable ] holy, and without blemish, and unaccusable. Does this mean, spiritually perfect as to their condition, or judicially perfect as to their position? We may perhaps reply, both; for in both respects the glorified will be complete. But we think the main reference is to perfectness of acceptance in Christ, perfectness of “reconciliation” “in the body of His flesh through death.” The language of Rom 8:33 is much in point here; there the saints are “unaccusable” (“ who shall accuse the elect of God?”) because Christ died, rose again, and intercedes. In His merits they are welcomed as He is welcomed Himself. See further our notes on Eph 2:4. Meantime the concurrent and related prospect of the personal spiritual perfectness of the saints, as “Christ in them” is at length fully developed in the world of glory, lies close to the other reference.
in his sight ] before Him. So Eph 1:4; and cp. Jude 24, “ before His glory.”
Fuente: The Cambridge Bible for Schools and Colleges
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 – amomos – means, properly spotless, without blemish; see Eph 1:4, note; Eph 5:27, note; Heb 9:4, note. It is applied to a lamb, 1Pe 1:19; to the Savior, Heb 9:14, and to the church, Eph 1:4; Eph 5:27; Jud 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.
Fuente: Albert Barnes’ Notes on the Bible
Col 1:22-23
To present you holy and umblameable and unreproveable in His sight.
The ultimate purpose of reconciliation
I. The ultimate purpose of God in the work of Christ.
1. In present there is possibly a sacrificial allusion (Rom 12:1), or the more eloquent metaphor of the bringing of the bride to the husband by the friend of the bridegroom (2Co 2:2; Eph 5:27), or perhaps it means simply to sit in the presence of. The reference is to the day of judgment (2Co 4:14). In the light of that revealing day His purpose is that we shall stand holy, i.e., devoted to God, and therefore pure, without blemish, as the offerings had to be, and unreproveable, against whom no charge can be brought. They must be spotless indeed who are without fault before the throne.
2. All the lines of thought in the preceding section lead up to this peak. The meaning of God in creation and redemption cannot be fathomed without taking into view the future perfecting of men. The Christian ideal of the possibilities for men is the noblest vision that can animate our hopes. Nothing short of this satisfies Gods heart, for it has to be connected with It pleased the Father. Nor will anything less exhaust the power of the reconciling Christ. His Cross and passion reach no adequate result short of the perfecting of the saints. We ought, then, to keep before us this as the crowning object of Christianity; not to make us happy except as a consequence of holiness. Nothing less should satisfy us.
II. The conditions on which the accomplishment of that purpose depends.
1. Generally speaking, a steadfast adherence to the gospel. If ye continue in the exercise of your faith. This continuance is explained–
(1) Positively, grounded, i.e., built into a foundation, and steadfast, as banded into the firm rock, and so partaking of its fixedness.
(2) Negatively, not moved away, a process that may be continually going on, and in which, by some force constantly acting from without, they may be imperceptibly pushed off from the foundation, i.e., the hope evoked or held out by the gospel.
2. Some plain lessons may be drawn from these words.
(1) There is an if. However great the powers of Christ, and deep the desire, and fixed the purpose of God, no fulfilment of these is possible except on the condition of our habitual exercise of faith. The gospel does not act on men by magic. He could not do because of their unbelief.
(2) It must be present faith that leads to present results. We cannot make an arrangement by which we exercise faith wholesale once for all, and secure a delivery of its blessings in small quantities for a time after.
(3) If our lives are to be firm we must have a foundation outside of ourselves. If my practical life be not built on Christ the blows of circumstance will make it reel and stagger.
(4) This Christ-derived steadfastness will make us able to resist influences that would move us away from the hope of the gospel. If we do not look to our moorings we shall drift away down stream and never know we are moving. Many a man is completely unaware how completely his Christian faith has gone till some crisis comes when he needs it.
III. A three-fold motive for adherence to the gospel.
1. The gospel which ye heard. Paul would have them recall what they heard at their conversion, and tamper with no teaching inconsistent with it. He also appeals to their experience. Have these truths become less precious? To us the same appeal comes. The word has been sounding in our ears since childhood. The one thing we know is not to be lightly abandoned.
2. This gospel was preached in all creation under heaven, whereas the heretical teachings only belonged to a class. All errors are transient and limited; but the gospel can go into any corner under heaven.
3. Whereof I Paul am made a minister.
(1) This is not merely an appeal to their affection, though that is perfectly legitimate.
(2) He puts stress upon the fact that he became a minister, as being an evidence of Christianity; which indeed it is. (A. Maclaren, D. D.)
Holiness through Christ
What are you doing here by yourself? asked a man of his neighbour one day. I am reading a book that has only two leaves, was the reply. Then it wont take you long to read it, said the other. Months passed away, and they met again. Well, what are you doing now? I am still reading my little book. What! and only two leaves in it? Yes; a white leaf and a red one. I dont understand you. Well, the white leaf is the holiness of God, and the red leaf is the blood of Jesus Christ, His Son. When I study the white leaf, and see my sin in the light of Gods holiness, I am glad to turn to the red leaf and rest my eye on the blood of Jesus. And when I realize the preciousness and efficacy of the Saviours blood, I feel a longing for holiness, and turn again to the white leaf. The little book will occupy me all my life, and I expect it will be my joyful meditation through eternity. (New Encyclopedia of Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 neighbour 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the body of his flesh through death; the means whereby their reconciliation to God was purchased, (which they had particularly applied by faith, Col 1:4), was the sacrifice of that fleshy (not fantastical) body which Christ had assumed, subject to the condition of an animal life, being capable of suffering and mortal, (not refined and immortal, as after his resurrection, Rom 5:10; 1Co 15:44, 53), 2Co 5:14; Phi 2:16, with Heb 10:5,10; 1Pe 2:24; 1Pe 3:18. Christs death was not only for our good, but in our stead thereby offering himself to God, he satisfied Divine justice, and his sacrifice, giving himself for us, was a sacrifice of a sweet smell to God, Eph 5:2. To present you holy and unblamable and unreprovable in his sight; before whom believers cannot make themselves to stand holy, but Christ doth upon the account of his sacrifice for them; so that through the veil of his flesh, Heb 10:19,20, God doth look upon such as having neither spot nor wrinkle, without blame or blemish: see Eph 1:4 5:27. Unto whom Christ is made righteousness, he is also made sanctification, 1Co 1:30. Those who are washed are sanctified, 1Co 6:11. The end of reconciliation is restoration or sanctification, Luk 1:74,75; 2Co 5:15; Tit 2:14; 1Pe 2:24; inchoatively here, with a perfection of parts, Heb 13:21, and consummatively hereafter, with a perfection of degrees, 1Co 13:10; Eph 4:13; Phi 3:11,12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. In the body of his fleshtheelement in which His reconciling sufferings had place. Compare Col1:24, “afflictions of Christ in my flesh” (1Pe2:24). Angels who have not a “body of flesh” are not inany way our reconciling mediators, as your false teachers assert, butHe, the Lord of angels, who has taken our flesh, that init He might atone for our fallen manhood.
through deathrather asGreek, “through His death” (which could onlytake place in a body like ours, of flesh, Heb2:14). This implies He took on Him our true and entire manhood.Flesh is the sphere in which His human sufferings could haveplace (compare Col 1:24; Eph 2:15).
to present you (Eph5:27). The end of His reconciling atonement by death.
holypositively; and inrelation to God.
unblamable . . .unreprovablenegatively. “Without blemish” (as theformer Greek word is translated as to Jesus, our Head, 1Pe1:19) in one’s self. Irreproachable (the Greek forthe second word, one who gives no occasion for his beingbrought 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; Eph 5:27;Tit 2:14). At the same time, oursanctification is regarded here as perfect in Christ, intowhom we are grafted at regeneration or conversion, and who is “madeof God unto us (perfect) sanctification” (1Co 1:30;1Pe 1:2; Jdg 1:1):not merely progressive sanctification, which is the gradualdevelopment of the sanctification which Christ is made to thebeliever from the first.
in his sightin God’ssight, at Christ’s appearing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Yet now ( ). Sharpened contrast with emphatic form of , “now” being not at the present moment, but in the present order of things in the new dispensation of grace in Christ.
Hath he reconciled (). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads , be ye reconciled like in 2Co 5:20 while D has . Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20.
In the body of his flesh ( ). See the same combination in 2:11 though in Eph 2:14 only (flesh). Apparently Paul combines both and to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it.
Through death ( ). The reconciliation was accomplished by means of Christ’s death on the cross (verse 20) and not just by the Incarnation (the body of his flesh) in which the death took place.
To present (). First aorist active (transitive) infinitive (of purpose) of , old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Ac 23:33). Repeated in Col 2:28. See also 2Cor 11:2; 2Cor 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Heb 13:17. See Ro 12:1 for use of living sacrifice.
Holy (). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here.
Without blemish (). Without spot (Php 2:15). Old word privative and (blemish). Common in the LXX for ceremonial purifications.
Unreproveable (). Old verbal adjective from privative and , to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul’s ideal when he presents the Colossians “before him” ( ), right down in the eye of Christ the Judge of all.
Fuente: Robertson’s Word Pictures in the New Testament
Body of His flesh. Which consisted of flesh; without which there could have been no death (see next clause).
To present [] . Purpose of the reconciliation. Compare Rom 8:30. See on shewed himself, Act 1:3. Compare Rom 12:1, where it is used of presenting a sacrifice. 192 Holy, unblamable, unreprovable [, , ] . Holy, see on saints, Act 26:10; Rev 3:7. The fundamental idea of the word is separation unto God and from worldly defilement.
Unblamable, Rev. much better, without blemish. Compare Eph 1:4; Eph 5:27; and see on 1Pe 1:19, and blemishes, 2Pe 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1Co 1:8, and compare 1Ti 6:14.
In His sight [ ] . Rev., before Him. Him refers to God, not Christ. Whether the reference is to God ‘s future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of katenwpion before, in the latter sense, as is unquestionably the case in Eph 1:4. The simple ejnwpion before, is used in the former sense, Luk 12:9. Emprosqen before, occurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in vers. 20 – 22. Compare 1Th 3:13, and Eph 5:27, which corresponds with the figure of the bride, the Lamb ‘s wife, in Rev 21:9 sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. 193
Fuente: Vincent’s Word Studies in the New Testament
1) “In the body of his flesh” (en to somati tes sarkos autou) ‘in the body of the flesh of him” Restoration from the state of alienation from and enmity toward God was effected in the body (flesh-body) of Christ on the cross — not in or through the Church body. Eph 2:15-16.
2) “Through death” (dia tou thanatou) ” Through his death;” Reconciliation from sin and eternal death was provided through the flesh-body of Christ on the cross, where he paid man’s sin debt — not in the Church body, 1Pe 2:24; Heb 10:10; Heb 10:19-20.
3) “To present you” (parastesai humas) “to stand you forth (before him),”
(a) “holy” (hagious) “as holy ones,” Col 3:12.
(b)and unblameable” (kai amomous) ” and blameless ones,
(c) “and unreprovable” (kai anegkietous) “and irreproachable ones,”
4) “In his sight” (katenopion lautou) “Before his face,” Eph 5:27; Tit 2:14. The Church-body is called to a life of separation, dedication, and service of Christ that will when pursued bring them before Jesus as His bride, presented in fullest glory, 2Co 11:1-2; Rev 19:7-9.
Fuente: Garner-Howes Baptist Commentary
22. In the body of his flesh. The expression is in appearance absurd, but the body of his flesh means that human body, which the Son of God had in common with us. He meant, therefore, to intimate, that the Son of God had put on the same nature with us, that he took upon him this vile earthly body, subject to many infirmities, that he might be our Mediator. When he adds, by death, he again calls us back to sacrifice. For it was necessary that the Son of God should become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us.
That he might present us holy. Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. (Jer 31:33.) What he has already spoken of was a great matter, that righteousness has been procured for us through the death of Christ, so that, our sins being remitted, we are acceptable to God. Now, however, he teaches us, that there is in addition to this another benefit equally distinguished — the gift of the Holy Spirit, by which we are renewed in the image of God. This, also, is a passage worthy of observation, as shewing that a gratuitous righteousness is not conferred upon us in Christ, without our being at the same time regenerated by the Spirit to the obedience of righteousness, as he teaches us elsewhere, that
Christ is made to us righteousness and sanctification. (1Co 1:30.)
The former we obtain by a gratuitous acceptance; (319) and the latter by the gift of the Holy Spirit, when we are made new creatures. There is however an inseparable connection between these two blessings of grace.
Let us, however, take notice, that this holiness is nothing more than begun in us, and is indeed every day making progress, but will not be perfected until Christ shall appear for the restoration of all things. For the Cœlestinians (320) and the Pelagians in ancient times mistakingly perverted this passage, so as to shut out the gracious benefit of the remission of sins. For they conceived of a perfection in this world which could satisfy the judgment of God, so that mercy was not needed. Paul, however, does not by any means shew us here what is accomplished in this world, but what is the end of our calling, and what blessings are brought to us by Christ.
(319) “ Par l’acceptation gratuite de Dieu, c’est a dire pource qu’il nous accepte et ha agreables;” — “By God’s gratuitous acceptance, that is, because he accepts of us, and regards us with favor.”
(320) The followers of Cœlestius, who, along with Pelagius, held views subversive of the doctrine of original sin, the necessity of divine grace, and other doctrines of a kindred character. — Ed.
Fuente: Calvin’s Complete Commentary
(22) In the body of his flesh.There seems to be some emphasis on the word flesh: just as in the parallel of Eph. 2:16, the expression is in one body, with a characteristic emphasis on the word one, suiting the genius of the passage. The meaning is, of course, His natural body, as distinguished from His mystic Body, spoken of above (Col. 1:18). But this is no sufficient reason for the use of this phrase, for there could be no confusion between them in this passage. Hence, without ascribing to the word flesh a distinctly polemical intention, we may not unnaturally suppose that there was present to St. Pauls mind the thought of the Gnosticism, which depreciated the body as evil, and which must have always inclined to the idea that Jesus Christ had not come in the flesh (1Jn. 4:2-3); and that the presence of this thought induced some special emphasis in his language.
Holy and unblameable and unreproveable.See Note on Eph. 1:4. The word to present is used both in a sacrificial sense (as in Rom. 12:1) and in the sense of introduction and presentation (as of a bride, see Eph. 5:27). The words, holy and unblameable, i.e., without blemish, suit the former sense. But unreproveable is incongruous with it, and the parallel passage (Eph. 2:18) speaks of access or introduction to the Father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Body flesh death Only by the actual death of our Lord’s human, physical body has atonement been made for sin, and salvation for sinners become possible. The statement is in silent contrast with the doctrine of the mediation of angels who have no blood to shed and no body of flesh to die. It is also opposed to all schemes of reconciliation to God without an atonement by death. The end to be attained is to present all who are saved from sin, holy in themselves, spotless and irreproachable in their relations to God before him in the Judgment day.
Fuente: Whedon’s Commentary on the Old and New Testaments
Col 1:22. In the body of his flesh, &c. That body, or mortal flesh, which he was pleased to assume, that he might be capable of suffering. See Eph 2:16; Eph 5:27-30 and Col 1:10 of the present chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 1:22 . . . .] that, by means of which they have been reconciled; corresponding to the and of Col 1:20 : in the body of His flesh by means of death . Since God is the reconciling subject, we are not at liberty, with Elzevir, Scholz, and others, to read (with the spiritus asper ), which would not be justified, even though Christ were the subject. We have further to note: (1) . informs us whereby the being reconciled . . . was brought about , namely, by the death occurring, without which the reconciliation would not have taken place in the body of Christ. (2) Looking to the concrete presentation of the matter, and because the procuring element is subsequently brought forward specially and on its own account by , the is not, with Erasmus and many others, to be taken as instrumental , but is to be left as local; not, however, in the sense that Christ accomplished the in His body, which was fashioned materially like ours (Hofmann, comp. Calvin and others, including Bleek) which, in fact, would amount to the perfectly self-evident point, that it took place in His corporeally-human form of being, but, doubtless, especially as follows, in the sense, that in the body of Christ, by means of the death therein accomplished, our reconciliation was objectively realized, which fact of salvation, therefore, inseparably associated itself with His body; comp. , Col 1:24 , see also 1Pe 2:24 and Huther in loc . The conception of substitution, however, though involved in the thing (in the ), is not to be sought in (in opposition to Bhmer and Baumgarten-Crusius). (3) The reason for the intentional use of the material description: “in the body which consisted of His flesh ” (comp. Col 2:11 ; Sir 23:16 ), is to be sought in the apologetic interest of antagonism to the false teachers , against whom, however, the charge of Docetism , possibly on the ground of Col 2:23 , can the less be proved (in opposition to Beza, Balduin, Bhmer, Steiger, Huther, and Dalmer), as Paul nowhere in the epistle expressly treats of the material Incarnation , which he would hardly have omitted to do in contrast to Docetism (comp. 1 John). In fact, the apostle found sufficient occasion for writing about the reconciliation as he has done here and in Col 1:20 , in the faith in angels on the part of his opponents, by which they ascribed the reconciling mediation with God in part to those higher spiritual beings (who are without ). Other writers have adopted the view, without any ground whatever in the connection, that Paul has thus written in order to distinguish the real body of Christ from the spiritual of the church (Bengel, Michaelis, Storr, Olshausen). The other of Christ, which contrasts with His earthly body of flesh (Rom 1:3 ; Rom 8:3 ), is His glorified heavenly body, Php 3:21 ; 1Co 15:47 ff. References, however, such as Calvin, e.g ., has discovered (“humile, terrenum et infirmitatibus multis obnoxium corpus”), or Grotius (“tantas res perfecit instrumento adeo tenui;” comp. also Estius and others), are forced upon the words, in which the form of expression is selected simply in opposition to spiritualistic erroneous doctrines. Just as little may we import into the simple historical statement of the means , with Hofmann, the ignominy of shedding His blood on the cross , since no modal definition to that effect is subjoined or indicated.
. . .] Ethical definition of the object aimed at in the .: ye have been reconciled in order to present you , etc. The presenting subject is therefore the subject of ., so that it is to be explained: , ut sisteretis vos , and therefore this continuation of the discourse is by no means awkward in its relation to the reading (in opposition to de Wette). We should be only justified in expecting (as Huther suggests) instead of (comp. Rom 12:1 ) if (comp. Rom 6:13 ; 2Ti 2:15 ) the connection required a reflexive emphasis. According to the reading the sense is ut sisteret vos , in which case, however, the subject would not be Christ (Hofmann), but, as in every case since in Col 1:19 , God .
The point of time at which the . is to take place (observe the aorist ) is that of the judgment , in which they shall come forth holy, etc., before the Judge . Comp. Col 1:28 , and on Eph 5:27 . This reference (comp. Bhr, Olshausen, Bleek) is required by the context in Col 1:23 , where the . . . is made dependent on continuance in the faith as its condition; consequently there cannot be meant the result already accomplished by the reconciliation itself , namely, the state of entered upon through it (so usually, including Hofmann). The state of justification sets in at any rate, and unconditionally, through the reconciliation; but it may be lost again, and at the Parousia will be found subsisting only in the event of the reconciled remaining constant to the faith, by means of which they have appropriated the reconciliation, Col 1:23 .
. . .] does not represent the subjects as sacrifices (Rom 12:1 ), which would not consist with the fact that Christ is the sacrifice, and also would not be in harmony with .; it rather describes without figure the moral holiness which, after the justification attained by means of faith, is wrought by the Holy Spirit (Rom 7:6 ; Rom 8:2 ; Rom 8:9 , et al .), and which, on the part of man, is preserved and maintained by continuance in the faith (Col 1:23 ). The three predicates are not intended to represent the relation “erga Deum , respectu vestri , and respectu proximi ” (Bengel, Bhr), since, in point of fact, ( blameless , Eph 1:4 ; Eph 5:27 ; Herod, ii. 177; Plat. Rep . p. 487 A: ) no less than . ( reproachless , 1Co 1:8 ) points to an external judgment: but the moral condition is intended to be described with exhaustive emphasis positively ( ) and negatively ( . and .). The idea of the moral holiness of the righteous through faith is thoroughly Pauline; comp. not only Eph 2:10 , Tit 2:14 ; Tit 3:8 , but also such passages as Rom 6:1-23 ; Rom 8:4 ff.; Gal 5:22-25 ; 1Co 9:24 ff.; 2Co 11:2 , et al .
] refers to Christ , [58] to His judicial appearance at the Parousia, just as by the previous after Christ also was meant. The usual reference to God (so Huther, de Wette, Baumgarten-Crusius, Ewald, Bleek) is connected with the reading taken as so referring; comp. Jud 1:24 ; Eph 1:4 . The objection that elsewhere occurs only in reference to God , is without force; for that this is the case in the few passages where the word is used, seems to be purely accidental, since is also applied to Christ (2Ti 2:14 ), and since in the notion itself there is nothing opposed to this reference. The frequent use of the expression “before God ” is traceable to the theocratically national currency of this conception, which by no means excludes the expression “before Christ .” So is also used of Christ in 1Th 2:19 . Comp. 2Co 5:10 : , which is a commentary on our ; see also Mat 25:32 .
[58] So also Holtzmann, p. 47, though holding in favour of the priority of Eph 1:4 , that the sense requires a reference to God, although syntactically the reference is made to Christ. But, in fact, the one is just as consistent with the sense as the other.
REMARK.
The proper reference of . . . to the judgment , as also the condition appended in Col 1:23 , place it beyond doubt that what is meant here (it is otherwise in Eph 1:4 ) is the holiness and blamelessness, which is entered upon through justification by faith actu judiciali and is positively wrought by the Holy Spirit, but which, on the other hand, is preserved and maintained up to the judgment by the self-active perseverance of faith in virtue of the new life of the reconciled (Rom 6 ); so that the justitia inhaerens is therefore neither meant alone (Chrysostom, Oecumenius, Theophylact, Calvin, and others), nor excluded (Theodoret, Erasmus, Beza, and others), but is included. Comp. Calovius.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
Ver. 22. To present you holy and unblameable ] By his righteousness imputed and imparted; though most interpreters expound this text of sanctification, and not of justification or future perfection.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Col 1:22-23 . THEIR RECONCILIATION WILL RESULT IN THE PRESENTATION OF THEMSELVES AS BLAMELESS BEFORE GOD, IF THEY ARE STEADFAST IN THE GOSPEL THEY HAVE HEARD, WHICH IS NO OTHER THAN THAT PREACHED THROUGHOUT THE WORLD.
Fuente: The Expositors Greek Testament by Robertson
Col 1:22 . in contrast to : “now,” not “at the present moment,” but “in the present state of things,” thus, as Lightfoot points out, admitting an aorist, referring to an action lying in the past. : “ye were reconciled,” but scarcely to be represented in English except by the perfect. . It is disputed why Paul should add to . the defining words . Bengel, Lightfoot and Moule think they are added to distinguish Christ’s physical from His mystical body, the Church. But this would imply an incredible obtuseness on the part of his readers, for sufficiently fixes the reference to the physical body; and, as Meyer points out, the contrast to the body of His flesh is the glorified body, not the Church. Nor is a reference to Docetism probable. We have no evidence that it had appeared so early, and Paul would not have refuted it by a mere aside. Oltramare thinks that they are added because the flesh was the actual seat of suffering. But the addition would have been unnecessary, for . . was sufficient in itself. The most satisfactory view is that Paul has in mind the false spiritualism which thought reconciliation could be accomplished by spiritual beings only, and hence attached little or no value to the work of Christ in a body composed of flesh (Mey., Alf., Ell., Haupt, Abb.). In opposition to this Paul emphasises the fact that it was just by the putting to death of this body composed of flesh that reconciliation was effected, and thereby excludes from the work the angels who had no body of flesh. But while this is so, it is hard to avoid the impression that the phrase is also chosen because in the corresponding experience of Christians their death to sin is the removal of the . . (Col 2:11 ). : cf. Eph 5:27 . With the reading the infinitive expresses purpose, “He reconciled in order to present”. With , if we adopt Lightfoot’s parenthesis, the infinitive will depend on . (Col 1:19 ). But if begins a new sentence we should translate “ye were reconciled to present yourselves”. This presentation is usually taken to be at the judgment, and that is the impression the passage naturally makes. Hofmann, Lightfoot and Haupt refer it to God’s present approbation. Haupt thinks the presentation is just the same as the reconciliation. Reconciliation has not to do with a change of feeling in God or man, but of the relation of God to men. It is synonymous with justification. This . is a continuous process dependent on continuance in faith and love. He urges that Paul regards the judgment as depending on moral conditions, not on the holding fast of faith and love. But a distinction of this kind should not be pressed in the case of Paul; for him faith was the root of morality, and love the fulfilment of the Law. . Generally this is taken to be before God. But since Paul elsewhere teaches that we must appear before the judgment seat of Christ, it seems best (with Meyer) to take in the same way. . Soden and Haupt insist that these are not ethical but religious terms. This is probably correct; since the reference is to the judgment, they have a forensic sense. probably means blameless rather than undefiled, and this is supported by the addition of .
Fuente: The Expositors Greek Testament by Robertson
present. See 1Co 8:8.
unblameable. See Eph 1:4.
unreproveable = unimpeachable. See 1Co 1:8.
Fuente: Companion Bible Notes, Appendices and Graphics
Col 1:22. , by the body of His flesh) By this appellation, taken as a whole, He is distinguished from the Church, which is called the body of Christ: and at the same time the body denotes the true and entire humanity of Christ, Rom 7:4. Flesh implies the capacity of suffering, and the suffering itself; Eph 2:15.-, to present) Eph 5:27.-, holy) towards God.-, spotless) in respect of yourselves.-, unreproveable) in respect of your neighbour.
Fuente: Gnomon of the New Testament
Col 1:22
Col 1:22
yet now hath he reconciled-Christ came into the world in a body of flesh that he might reconcile lost man to God, and cleanse him from sin.
in the body of his flesh through death,-While Christ came in a body of flesh and blood to save man from sin, there is a definite historical event involved in the death of Christ on the cross, and though the reconciliation is not effective with any given individual till he accepts the terms of reconciliation through Christ, God has thereby laid the foundation for the complete reconciliation which becomes effective when the sinner becomes obedient to the terms of pardon.
to present you holy and without blemish and unreprovable before him:-To the end that he might bring them to such a state of holiness that they would be holy and without blame, and not deserving reproof in the sight of God. His object was to redeem man from sin and lead him to so live that in the judgment he would be held blameless before God. [As all animals offered in sacrifice to God were to be without blemish, so should those who are unreservedly devoted to God, for it is the aim of holiness which Gods claim stamps on all objects claimed by him.]
Fuente: Old and New Testaments Restoration Commentary
the body: Rom 7:4, Eph 2:15, Eph 2:16, Heb 10:10, Heb 10:20
to: Luk 1:75, 2Co 11:2, Eph 1:4, Eph 5:27, 1Th 4:7, Tit 2:14, 2Pe 3:14, Jud 1:24
in his: Job 15:15, Job 25:5, Psa 51:7, Heb 13:21
Reciprocal: Lev 8:15 – to make Son 2:14 – thy countenance Son 4:7 – General Luk 1:6 – blameless Rom 8:4 – That Rom 12:2 – be ye 1Co 1:8 – blameless 2Co 4:14 – shall present Eph 2:13 – are Col 1:20 – having made peace Col 1:28 – we may Col 4:12 – that 1Th 3:13 – unblameable 1Th 5:23 – preserved 1Ti 3:10 – being 1Ti 6:14 – unrebukeable Tit 2:12 – denying Heb 3:1 – holy Heb 12:10 – partakers 1Pe 3:18 – being 1Pe 5:10 – strengthen Rev 14:5 – without Rev 22:11 – and he that
Fuente: The Treasury of Scripture Knowledge
(Col 1:22.) -In the body of His (Christ’s) flesh through death. Sir 23:16. The clause has a remarkable distinctness. Reconciliation is effected in His body; that body is a genuine physical frame, for it is the body of His flesh; and there was an actual decease, as by His death peace was secured. They were reconciled in His body and by His death, a difference of relation being indicated by the prepositions and ; the latter pointing out the instrumental cause, and the former describing the inner sphere of uniting operation which preceded that death. Without that fleshly body there could have been no death, and the assumption of humanity brought Jesus into a fraternal relationship with all His people. The apostle thus cautions against a spurious spiritualism, which seems to have endangered the Colossian church-as if without an atonement man could be redeemed. Marcion, in his quotation of the verse, omitted the words .
We need not say, with Bengel, Schrader, and Olshausen, that the apostle writes the body of His flesh, lest any one should imagine that He might mean His body, the church; nor need we suppose, with Beza, Huther, Bhmer, and Steiger, that there is an express polemical reference to Doketism, or the denial of a real humanity to our Lord, though the germs of such a heresy might be in existence. Jerome, in one of his letters to Pammachius, says of the apostle and the language of this verse – apostolus volens corpus Christi carneum et non spirituale, areum, tenue, demonstrare. There is no such emphasis in the phrase as Estius and Grotius find when they speak of such vast results flowing from so feeble an instrument, nor is there that contrast between the earthly and glorified body of Christ as is suggested by Flatt, Rell, and von Gerlach. The purpose of reconciliation is next described.
.-To present you holy and blameless, and unreproveable before Him. This is the infinitive of design. Winer, 44, 1; Matthiae, ii. p. 1234. [Eph 1:3.] The three adjectives express generally the same idea, but in different and consecutive aspects. [ , Eph 1:4.] There is no ground for the hypothesis of Bhr and Bengel, that the three epithets may be thus characterized-the first as having reference to God, the second to ourselves, and the third to our fellow-men. The first term refers to inner consecration, and the purity which it creates and fosters; the second shows the development of this purity in the life; and the third expresses the result, that heart and life are therefore alike unchallengeable, and that neither against the one nor the other can any charge be preferred. It cannot be alleged against the life that its holiness is but hypocrisy, since that has its root in the sanctified spirit; neither can the sanctity of the heart be arraigned as inoperative and dead, for it exhibits itself in actions of heavenly worth and resemblance. God presents them before Himself, not before Christ, as Meyer supposes, not being required. This we take to be the connection, though some connect the words with the three epithets, as if it described their genuineness or reality. Such is the connection in Eph 1:4, but here the phrase seems most naturally connected with the verb-to present before Him. The allusion is to the ultimate consummation: to no period on earth, but to final acceptance before the throne-when the saint shall have come to maturity, and his spiritual development shall have been crowned and perfected. [Eph 5:27.] The question has been raised, whether the apostle refers, in this last clause, to the righteousness of justification, or the holiness of sanctification; to justitia imputata, as Huther supposes; or to justitia inhaerens, as Chrysostom, Theophylact, and Calvin maintain; or to both, as is held by Theodoret, Zanchius, Crocius, Calovius, De Wette, and Meyer. [Eph 1:4.] Besides that the terms employed by the apostle are inapplicable to justifying righteousness, it may be remarked that the reconciliation which the apostle represents as having already taken place is but another form of expressing the blessing of justification-pardon, and acceptance with God. This privilege was past, but the ultimate result which flows from it was still to come. Therefore, as this change of state is only a prelude to a change of character-as this justification is a step towards such an end, it follows that the holiness realized in that end is that of sanctification, the maturity of which is acknowledged in the presentation of the saint to God. 1Co 1:8; 1Th 3:13; 1Th 5:23.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 1:22. The condition of enmity mentioned in the preceding versa was overcome (reconciled) by the fleshy body of Christ. This work of reconciliation was accomplished through death, thereby making the “supreme sacrifice” that took the place of all those offered under the Jewish law (Heb 10:1-9). This great plan made it possible for Christ to present his followers unblameable and unre-bukeable in His (God’s) sight. Not that men can become “as sinless as angels,” but the blame will be removed by the blood of Christ, so that when they are presented to the Father, there will be nothing for which He will reprove them.
Fuente: Combined Bible Commentary
Col 1:22. In the body of his flesh. Historically and locally in the human body of the Son of God made flesh, the reconciliation was effected. The peculiar phrase is due, either to the emphasis thus placed upon the historical Person on earth, or to some false teachings prevalent at Coloss, which attributed to angels a share in the work of redemption (comp. chap. Col 2:23).
Through death; lit., the death, i.e., His death, which is the reading of some early manuscripts. The Person of the Incarnate Word is emphasized in the first phrase, but His work in the second. His sacrificial death on the cross was the means of reconciliation.
To present you, etc. This is the end of the reconciliation, as respects the readers. A single act is suggested by the infinitive, and the time doubtless the day of Christs appearing.
Holy and without blame and unreprovable, i.e., unaccusable. The first and second adjectives occur in Eph 1:4, and represent the positive and negative sides of holiness; the third is also negative, but apparently stronger than without blame. Some explain it as unaccused by their neighbors, which seems tame.
Before him. As in Eph 1:4, this refers to God, and points to His final verdict respecting those sanctified in consequence of the reconciliation effected through the death of Christ. Some refer this phrase to Christ, but this is only allowable if the reading ye were reconciled (Col 1:21) is accepted.
Fuente: A Popular Commentary on the New Testament
ARGUMENT 6
HOLINESS THE ULTIMATUM
22. To present you holy and blameless and unrebukable in His presence. Here Paul reaches the culmination of his prologue, running into a transcendent climax on holiness, the end of the apostolic ministry. No wonder he reaches this conclusion after the wonderful affirmations on the Christhood, leading human thought up to the highest pinnacle of the created universe, amid the splendors and glories of cherubim and seraphim, to gaze upon the unparalleled beauties of the glorified bridehood. No wonder he reminds us of the absolute necessity that we be holy and blameless and irreproachable in his presence. The slipshod theology that would satisfy carnal people short of entire sanctification will never get in a million miles of the glorified bridehood. It is a wholesale delusion and caprice of the devil.
23. If ye abide, having been grounded in the faith, firm and immovable from the hope of the gospel which ye have heard. The holiness which Paul preaches is no superficial affair; it goes down through all the mud, sand, and slate, and builds its superstructure on the everlasting Rock, destined to stand forever unshaken by cyclones, eternally towering, the admiration of angels and redeemed spirits. This experimental holiness gives you a permanent and abiding settlement in Christ, no longer the sport of the billow, the caprice of the storm. Preached in all creation, which is under heaven; not as E.V. reads, to every creature, as if the gospel had reached all people in Pauls day; but it is for the whole world.
Fuente: William Godbey’s Commentary on the New Testament
Verse 22
In the body of his flesh; in his earthly body.–Through death, through the sufferings and death which he endured in that body.
Fuente: Abbott’s Illustrated New Testament
“In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:”
WOW the theology! HOLY, UNBLAMEABLE, AND UNREPROVEABLE before Almighty God – what a thumb of the nose to Lucifer!
So, what is theology anyway? A study of God. Soteriology is a study of salvation, ecclesiology is a study of the church, and in case you missed it we are in the middle of a brief course in Christology, a study of Christ.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
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.
Fuente: Geneva Bible Notes
Chapter 1
THE ULTIMATE PURPOSE OF RECONCILIATION AND ITS HUMAN CONDITIONS
Col 1:22-23 (R.V.)
THE Apostle has been sketching in magnificent outline a vast system, which we may almost call the scheme of the universe. He has set forth Christ as its Lord and centre, through Whom all things at first came into being, and still continue to be. In parallel manner he has presented Christ as Lord and Centre of the Church, its life giving Head. And finally he has set forth Christ as the Reconciler of all discords in heaven and earth, and especially of that which parts sinful men from God.
And now he shows us here, in the first words of our text, the purpose of this whole manifestation of God in Christ to be the presenting of men perfect in purity, before the perfect judgment of God. He then appends the condition on which the accomplishment of this ultimate purpose in each man depends-namely, the mans continuance in the faith and hope of the Gospel. That leads him to gather up, in a series of clauses characterising the Gospel, certain aspects of it which constitute subordinate motives and encouragements to such steadfastness. That is, I think, the outline connection of the words before us, which at first sight seem somewhat tangled and difficult to unravel.
I. We have then, first, to consider the ultimate purpose of God in the work of Christ.
“To present you holy and without blemish and unreprovable before Him.” It may be a question whether these words should be connected with “now hath He reconciled,” or whether we are to go farther back in the long paragraph, and make them dependent on “it was the good pleasure of the Father.” The former seems the more natural-namely, to see here a statement of the great end contemplated in our reconciliation to God; which, indeed, whatever may be the grammatical construction preferred here, is also, of course, the ultimate object of the Fathers good pleasure. In the word “present” there is possibly a sacrificial allusion, as there is unquestionably in its use in Rom 12:1, “Present your bodies a living sacrifice”; or there may be another and even more eloquent metaphor implied, that of the bringing of the bride to the husband by the friend of the bridegroom. That lovely figure is found in two instances of the use of the word in Pauls epistle (2Co 2:2, “to present you as a chaste virgin to Christ,” and Eph 5:27, “that He might present it to Himself a glorious Church”), and possibly in others. It certainly gives an appropriate and beautiful emblem here if we think of the presentation of the bride in virginal beauty and purity to her Lord at that last great day which is the bridal day of the perfected Church.
There is, however, no need to suppose any metaphor at all, nor any allusion beyond the general meaning of the word-to set in the presence of. The sacrificial reference is incongruous here, and the bridal one not indicated by anything in the context, as it is in the instances just quoted. One thing is clear, that the reference is to a future presentation in the day of judgment, as in another place, where Paul says, “He shall raise up us also and shall present us”. {2Co 4:14} In the light of that revealing day, His purpose is that we shall stand “holy,” that is, devoted to God and therefore pure-“without blemish,” as the offerings had to be, and “unreprovable,” against whom no charge can be brought. These three express a regular sequence; first, the inward principle of consecration and devotion to God, then its visible issue in stainless conduct and character, and then its last consequence, that in the judgment of God and of men we shall stand acquitted of blame, and every accusation drop away from our dazzling purity, like muddy water from the white wing of the sea bird as it soars. And all this moral perfectness and unblamableness is to be not merely in the judgment of men, but “before Him,” the light of whose “pure eyes and perfect judgment” discovers all stains and evils. They must be spotless indeed who are “without fault before the throne of God.”
Such, then, is the grand conception of the ultimate purpose and issue of Christs reconciling work. All the lines of thought in the preceding section lead up to and converge in this peak. The meaning of God in creation and redemption cannot be fully fathomed without taking into view the future perfecting of men. This Christian ideal of the possibilities for men is the noblest vision that can animate our hopes. Absolute moral purity which shall be recognised as perfect by the, perfect Judge, and a close approach to God, so as that we shall be “before Him” in a manner unknown here-are hopes as much brighter than those which any other systems of belief print on the dim canvas curtain of the future, as the Christian estimate of mans condition apart from Christ is sadder and darker than theirs. Christianity has a much more extended scale of colours than they have. It goes further down into blackness for the tints with which it paints man as he is, and further up into flashing glories of splendour for the gleaming hues with which it paints him as he may become. They move within narrow limits of neutral tints, The Gospel alone does not try to minimise mans evil, because it is triumphantly confident of its power to turn all that evil into good.
Nothing short of this complete purity and blamelessness satisfies Gods heart. We may travel back to the beginning of this section, and connect its first words with these, “It pleased the Father, to present us holy and spotless and blameless.” It delights Him. thus to effect the purifying of sinful souls, and He is glad when He sees Himself surrounded by spirits thus echoing His will and reflecting His light. This is what He longs for. This is what He aims at in all His working-to make good and pure men. The moral interest is uppermost in His heart and in His doings. The physical universe is but the scaffolding by which the true house of God may be built. The work of Christ is the means to that end. and when God has got us, by such lavish expenditure, to be white like Himself, and can find nothing in us to condemn, then, and not till then, does He brood over us satisfied and glad at heart, resting in His love, and rejoicing over us with singing.
Nor will anything short of this complete purity exhaust the power of the Reconciling Christ. His work is like an unfinished column, or Giottos Campanile, all shining with marbles and alabasters and set about with fair figures, but waiting for centuries for the glittering apex to gather its glories into a heaven-piercing point. His cross and passion reach no adequate result, short of the perfecting of saints, nor was it worth Christs while to die for any less end. His cross and passion have evidently power to effect this perfect purity, and cannot be supposed to have done all that is in them to do, until they have done that with every Christian.
We ought then to keep very clear before us this as the crowning object of Christianity: not to make men happy, except as a consequence of holiness; not to deliver from penalty, except as a means to holiness; but to make them holy, and being holy, to set them close by the throne of God. No man understands the scope of Christianity, or judges it fairly, who does not give full weight to that as its own statement of its purpose. The more distinctly we, as Christians, keep that purpose prominent in our thoughts, the more shall we have our efforts stimulated and guided, and our hopes fed, even when we are saddened by a sense of failure. We have a power working in us which can make us white as the angels, pure as our Lord is pure. If it, being able to produce perfect results, has produced only such imperfect ones, we may well ask where the reason for the partial failure lies. If we believed more vividly that the real purpose and use of Christianity was to make us good men, we should surely labour more earnestly to secure that end, should take more to heart our own responsibility for the incompleteness with which it has been attained in us, and should submit ourselves more completely to the operation of the “might of the power” which worketh in us.
Nothing less than our absolute purity will satisfy God about us. Nothing less should satisfy ourselves. The only worthy end of Christs work for us is to present us holy, in complete consecration, and without blemish, in perfect homogeneousness and uniformity of white purity and unreproachable in manifest innocence in His sight. If we call ourselves Christians let us make it our lifes business to see that that end is being accomplished in us in some tolerable and growing measure.
II. We have next set forth the conditions on which the accomplishment of that purpose depends:
“If so be that ye continue in the faith, grounded and steadfast, and not moved away from the hope of the Gospel.”
The condition is, generally speaking, a steadfast adherence to the Gospel which the Colossians had received. “If ye continue in the faith,” means, I suppose, if ye continue to live in the exercise of your faith. The word here has its ordinary subjective sense, expressing the act of the believing man, and there is no need to suppose that it has the later ecclesiastical objective sense, expressing the believers creed, a meaning in which it may be questioned whether the word is ever employed in the New Testament. Then this continuance in the faith is further explained as to its manner, and that first positively, and then negatively. They are to be grounded, or more picturesquely and accurately, “founded,” that is, built into a foundation, and therefore “steadfast,” as banded into the firm rock, and so partaking of its fixedness. Then, negatively, they are not to be “moved away”; the word by its form conveying the idea that this is a process which may be continually going on, and in which, by some force constantly acting from without, they may be gradually and imperceptibly pushed off from the foundation-that foundation is the hope evoked or held out by the Gospel, a representation which is less familiar than that which makes the Gospel itself the foundation, but is substantially equivalent to it, though with a different colour.
One or two plain lessons may be drawn from these words. There is an “if,” then. However great the powers of Christ and of His work, however deep the desire and fixed the purpose of God, no fulfilment of these is possible except on condition of our habitual exercise of faith. The Gospel does not work on men by magic. Mind, heart, and will must be exercised on Christ, or all His power to purify and bless will be of no avail to us. We shall be like Gideons fleece, dry when the dew is falling thick, unless we are continually putting forth living faith. That attracts the blessing and fits the soul to receive it. There is nothing mystical about the matter. Common sense tells us, that if a man never thinks about any truth, that truth will do him no good in any way. If it does not find its road into his heart through his mind, and thence into his life, it is all one as if there were no such truth, or as if he did not believe it. If our creed is made up of truths which we do not think about, we may just as well have no creed. If we do not bring ourselves into contact with the motives which the Gospel brings to bear on character, the motives will not mould our character. If we do not, by faith and meditation, realise the principles which flow from the truth as it is in Jesus, and obtain the strength which is stored in Him, we shall not grow by Him or like Him. No matter how mighty be the renewing powers of the Gospel wielded by the Divine Spirit, they can only work on the nature that is brought into contact with and continues in contact with them by faith. The measure in which we trust Jesus Christ will be the measure in which He helps us. “He could do no mighty works because of their unbelief.” He cannot do what He can do, if we thwart Him by our want of faith. God will present us holy before Him if we continue in the faith. And it must be present faith which leads to present results. We cannot make an arrangement by which we exercise faith wholesale once for all, and secure a delivery of its blessings in small quantities for a while after, as a buyer may do with goods. The moments act of faith will bring the moments blessings; but tomorrow will have to get its own grace by its own faith. We cannot lay up a stock for the future. There must be present drinking for present thirst; we cannot lay in a reserve of the water of life, as a camel can drink at a draught enough for a long desert march. The Rock follows us all through the wilderness, but we have to fill our pitchers day by day. Many Christians seem to think that they can live on past acts of faith. No wonder that their Christian character is stunted, and their growth stopped, and many a blemish visible, and many a “blame” to be brought against them. Nothing but continual exercise of faith, day by day, moment by moment, in every duty, and every temptation, will secure the continual entrance into our weakness of the strength which makes strong and the purity which makes pure. Then again, if we and our lives are to be firm and stable, we must have a foundation outside of ourselves on which to rest. That thought is involved in the word “grounded” or “founded.” It is possible that this metaphor of the foundation is carried on into the next clause, in which case “the hope of the Gospel” would be the foundation. Strange to make a solid foundation out of so unsubstantial a thing as “hope”! That would be indeed to build a castle on the air, a palace on a soap bubble, would it not? Yes, it would, if this hope were not “the hope produced by the Gospel,” and therefore as solid as the ever-enduring Word of the Lord on which it is founded. But, more probably, the ordinary application of the figure is preserved here, and Christ is the foundation, the Rock, on which builded, our fleeting lives and our fickle selves may become rock like too, and every impulsive and changeable Simon Bar Jonas rise to the mature steadfastness of a Peter, the pillar of the Church.
Translate that image of taking Christ for our foundation into plain English, and what does it come to? It means, let our minds find in Him, in His Word, and whole revealing life, the basis of our beliefs, the materials for thought; let our hearts find in Him their object, which brings calmness and unchangeableness into their love; let our practical energies take Him as their motive and pattern, their strength and their aim, their stimulus and their reward; let all hopes and joys, emotions and desires, fasten themselves on Him; let Him occupy and fill our whole nature, and mould and preside over all our actions. So shall we be “founded” on Christ.
And so “founded,” we shall, as Paul here beautifully puts it, be “steadfast.” Without that foundation to give stability and permanence, we never get down to what abides, but pass our lives amidst fleeting shadows, and are ourselves transient as they. The mind whose thoughts about God and the unseen world are not built on the personal revelation of God in. Christ will have no solid certainties which cannot be shaken, but, at the best, opinions which cannot have more fixedness than belongs to human thoughts upon the great problem. If my love does not rest on Christ, it will flicker and flutter; lighting now here and now there, and even where it rests most secure in. human love, sure to have to take wing some day, when Death with his woodmans axe fells the tree where it nestles. If my practical life is not built on Him, the blows of circumstance will make it reel and stagger. If we are not well joined to Jesus Christ, we shall be driven by gusts of passion and storms of trouble, or borne along on the surface of the slow stream of all-changing time like thistle down on the water. If we are to be stable, it must be because we are fastened to something outside of ourselves that is stable, just as they have to lash a man to the mast or other fixed things on deck, if he is not to be washed overboard in the gale. If we are lashed to the unchangeable Christ by the “cords of love” and faith, we too shall, in our degree, be steadfast. And, says Paul, that Christ-derived steadfastness will make us able to resist influences that would move us away from the hope of the Gospel. That process which their steadfastness would enable the Colossians successfully to resist is described by the language of the Apostle as continuous, and as one which acted on them from without. Intellectual dangers arose from false teachings. The ever-acting tendencies of worldliness pressed upon them, and they needed to make a distinct effort to keep themselves from being overcome by these.
If we do not take care that imperceptible, steady pressure of the all-surrounding worldliness, which is continually acting on us, will push us right off the foundation without our knowing that we have shifted at all. If we do not look well after our moorings we shall drift away down stream, and never know that we are moving, so smooth is the motion, till we wake up to see that everything round about is changed. Many a man is unaware how completely his Christian faith has gone till some crisis comes when he needs it, and when he opens the jar there is nothing. It has evaporated.
When white ants eat away all the inside of a piece of furniture, they leave the outside shell apparently solid, and it stands till some weight is laid upon it, and then goes down with a crash. Many people lose their Christianity in that fashion, by its being nibbled away in tiny flakes by a multitude of secretly working little jaws, and they never know that the pith is out of it till they want to lean on it, and then it gives under them.
The only way to keep firm hold of hope is to keep fast on the foundation. If we do not wish to slide imperceptibly away from Him who alone will make our lives steadfast and our hearts calm with the peacefulness of having found our All, we must continuously make an effort to tighten our grasp on Him, and to resist the subtle forces which, by silent pressure or by sudden blows, seek to get us off the one foundation.
III. Then lastly, we have a threefold motive for adherence to the Gospel.
The three clauses which close these verses seem to be appended as secondary and subordinate encouragements to steadfastness, which encouragements are drawn from. certain characteristics of the Gospel. Of course, the main reason for a mans sticking to the Gospel, or to anything else, is that it is true. And unless we are prepared to say that we believe it true, we have nothing to do with such subordinate motives for professing adherence to it, except to take care that they do not influence us. And that one sole reason is abundantly wrought out in this letter. But then, its truth being established, we may fairly bring in other subsidiary motives to reinforce this, seeing that there may be a certain coldness of belief which needs the warmth of such encouragements. The first of these lies in the words, “the Gospel, which ye heard.” That is to say, the Apostle would have the Colossians, in the face of these heretical teachers, remember the beginning of their Christian life, and be consistent with that. They had heard it at their conversion. He would have them recall what they had heard then, and tamper with no teaching inconsistent with it. He also appeals to their experience. “Do you remember what the Gospel did for you? Do you remember the time when it first dawned upon your astonished hearts, all radiant with heavenly beauty, as the revelation of a Heart in heaven that cared for you, and of a Christ Who, on earth, had died for you? Did it not deliver you from your burden? Did it not set new hope before you? Did it not make earth as the very portals of heaven? And have these truths become less precious because familiar? Be not moved away from the Gospel which ye have heard.”
To us the same appeal comes. This word has been sounding in our ears ever since childhood. It has done everything for some of us, something for all of us. Its truths have sometimes shone out for us like suns, in the dark, and brought us strength when nothing else could sustain us. If they are not truths, of course they will have to go. But they are not to be abandoned easily. They are interwoven with our very lives. To part with them is a resolution not to be lightly undertaken.
The argument of experience is of no avail to convince others, but is valid for ourselves. A man has a perfect right to say, “I have heard Him myself, and I know that this is indeed the Christ, the Saviour of the world.” A Christian may wisely decline to enter on the consideration of many moot questions which he may feel himself incompetent to handle, and rest upon the fact that Christ has saved his soul. The blind man beat the Pharisees in logic when he sturdily took his stand on experience, and refused to be tempted to discuss subjects which he did not understand, or to allow his ignorance to slacken his grasp of what he did know. “Whether this man be a sinner or no, I know not one thing I know, that, whereas I was blind, now I see.” There was no answering that, so by excommunicating him they confessed themselves beaten.
A second encouragement to steadfast adherence to the Gospel lies in the fact that it “was preached in all creation under heaven.” We need not be pedantic about literal accuracy, and may allow that the statement has a rhetorical colouring. But what the Apostle means is, that the gospel has spread so widely, through so many phases of civilisation, and has proved its power by touching men so unlike each other in mental furniture and habits, that it had showed itself to be a word for the whole race. It is the same thought as we have already found in Col 1:6. His implied exhortation is, “Be not moved away from what belongs to humanity by teachings which can only belong to a class.” All errors are transient in duration and limited in area. One addresses itself to one class of men, another to another. Each false, or exaggerated, or partial representation of religious truth, is congenial to some group with idiosyncrasies of temperament or mind. Different tastes like different spiced meats, but the gospel, “human natures daily food,” is the bread of God that everybody can relish, and which everybody must have for healthy life. What only a certain class or the men of one generation or of one stage of culture can find nourishment in, cannot be meant for all men. But the great message of Gods love in Jesus Christ commends itself to us because it can go into any corner of the world, and there, upon all sorts of people, work its wonders. So we will sit down with the women and children upon the green grass, and eat of it, however fastidious people whose appetites have been spoiled by high-spiced meat, may find it coarse and insipid. It would feed them too, if they would try-but whatever they may do, let us take it as more than our necessary food.
The last of these subsidiary encouragements to steadfastness lies in, “whereof I Paul was made a minister.” This is not merely an appeal to their affection for him, though that is perfectly legitimate. Holy words may be holier because dear lips have taught them to us, and even the truth of God may allowably have a firmer hold upon our hearts because of our love for some who have ministered it to us. It is a poor commentary on a preachers work if, after long service to a congregation, his words do not come with power given to them by old affection and confidence. The humblest teacher who has done his Masters errand will have some to whom he can appeal as Paul did, and urge them to keep hold of the message which he has preached.
But there is more than that in the Apostles mind. He was accustomed to quote the fact that he, the persecutor, had been made the, messenger of Christ, as a living proof of the infinite mercy and power of that ascended Lord, whom his eyes saw on the road to Damascus. So here, he puts stress on the fact that he became a minister of the gospel, as being an “evidence of Christianity.” The history of his conversion is one of the strongest proofs of the resurrection and ascension of Jesus Christ. You know, he seems to say, what turned me from being a persecutor into an apostle. It was because I saw the living Christ, and “heard the words of His mouth,” and, I beseech you, listen to no words which make His dominion less sovereign, and His sole and all-sufficient work on the cross less mighty as the only power that knits earth to heaven.
So the sum of this whole matter is-abide in Christ. Let us root and ground our lives and characters in Him, and then Gods inmost desire will be gratified in regard to us, and He will bring even us stainless and blameless into the blaze of His presence. There we shall all have to stand, and let that all-penetrating light search us through and through. How do we expect to be then “found of Him in peace, without spot and blameless”? There is but one way-to live in constant exercise of faith in Christ, and grip Him so close and sure that the world, the flesh, and the devil cannot make us loosen our fingers. Then He will hold us up, and His great purpose, which brought Him to earth, and nailed Him to the cross, will be fulfilled in us, and at last we shall lift up voices of wondering praise “to Him who is able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy.”