Exegetical and Hermeneutical Commentary of Colossians 1:21
And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled
21 23. The Subject pursued: the special case of the Colossians with regard to Redemption
21. you ] In the Greek “ you ” is accusative, and (in the best supported reading) the only verb to govern it is “ to reconcile ” in Col 1:20. (See note on “ hath He reconciled ” just below.) Thus the construction runs unbroken from Col 1:20 into this verse. But there is a break, a paragraph, practically, in the thought and treatment.
As in Eph 1:13, so here, the Apostle moves from the general case of the “all things” to the particular case of the Colossian believers, included among “the things on the earth.” Cp. also Eph 2:1; a close parallel.
sometimes ] Ideally, before Christ’s work; biographically, before their conversion to Him.
alienated ] Estranged, Lightfoot. Cp. Eph 2:12; Eph 4:18, and our notes there. Here, as there, the unregenerate man, and now particularly the heathen man, is viewed as ( ideally) once in covenant and peace with God, and recipient of His “life,” but “fallen” thence. See note above on “ to reconcile,” Col 1:20.
enemies ] Not, as some render, “ hated.” The Greek does mean “ hated ” Rom 11:28; but scarcely so anywhere else in N.T. For the truth, cp. Rom 8:7. In its inmost essence, sinfulness is hostility to the nature, will, and claims of the Holy One. He therefore on His part must be judicially adverse to the sinner, apart from the propitiation He has provided. But this side of the fact is less prominent here.
in your mind ] The word rendered “ mind ” commonly denotes the rational powers in general; cp. e.g. Eph 4:17; 1Pe 1:13. The Colossians in their heathen state had shewn their “enmity” “ in those powers,” inasmuch as the approved principles of their lives were contrary to the will of God.
by wicked works ] More lit., in your wicked works; the orbit, so to speak, traced by their life of “enmity.” For the truth, cp. 1Co 6:9-11; Eph 2:1-3; Tit 3:3-7.
now ] “ As the fact is,” in the actual provision of mercy and gift of grace. “Comp. e.g. Col 1:26, Rom 5:11; Rom 7:6; Rom 11:30-31; Rom 16:26; Eph 2:13; Eph 3:5 ; 2Ti 1:10; 1Pe 1:12 ; 1Pe 2:10; 1Pe 2:23.” (Lightfoot.)
hath he reconciled ] More lit., did He reconcile, in the finished work of Christ. But the somewhat better supported reading gives the passive; you were reconciled. Thus (see note on “ you ” just above) we have here a new sentence, grammatically, although the order of thought practically justifies the rendering of the A.V. Reading thus, we may regard the words from “ yet now ” to “ through death ” as a parenthesis in the construction.
Fuente: The Cambridge Bible for Schools and Colleges
And you, that were sometime alienated – In this work of reconciling heaven and earth, you at Colossae, who were once enemies of God, have been reached. The benefit of that great plan has been extended to you, and it has accomplished in you what it is designed to effect everywhere – to reconcile enemies to God. The word sometime here – pote – means formerly. In common with all other men they were, by nature, in a state of enmity against God; compare the notes at Eph 2:1-3.
In your mind – It was not merely by wicked works, or by an evil life; it was alienation seated in the mind, and leading to wicked works. It was deliberate and purposed enmity. It was not the result of passion and excitement; it had a deeper seat, and took hold of the intellectual powers The understanding was perverse and alienated from God, and all the powers of the soul were enlisted against him. It is this fact which renders reconciliation with God so difficult. Sin has corrupted and perverted alike the moral and the intellectual powers, and thus the whole man is arrayed against his Creator; compare the notes at Eph 4:18.
By wicked works – The alienation of the mind showed itself by wicked works, and those works were the public evidence of the alienation; compare Eph 2:1-2.
Yet now hath he reconciled – Harmony has been secured between you and God, and you are brought to friendship and love. Such a change has been produced in you as to bring your minds into friendship with that of God. All the change in producing this is on the part of man, for God cannot change, and there is no reason why he should, if he could. In the work of reconciliation man lays aside his hostility to his Maker, and thus becomes his friend; see the notes at 2Co 5:18.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. And you, that were sometime alienated] All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word , which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb , to alienate, being compounded here with the preposition , from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry.
Enemies in your mind] They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See Clarke on Ro 5:10. The mind is taken here for all the soul, heart, affections, passions, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And you, that were sometime alienated: the particle and, by a Hebraism, is put for therefore, or wherefore, leading the Colossians from the doctrines he had proposed, to consider their own estrangement from God and the things that please him, before they were effectually called by the gospel, being then in such a miserable condition as others were in a state of corrupted nature. See Psa 5:9; Rom 6:19; 1Co 6:11; Eph 2:1,3,11,12.
And enemies; not only in their outward deportment had they no communion with the true God, but inwardly they hated God as an enemy, and they were hated of him as his enemies; by their willing and nilling that which was contrary to him and his pleasure, in opposing his revealed will, Joh 15:18,21; Ro 1:29,30; 5:10; 8:7; Jam 4:4.
In your mind by wicked works; this enmity was predominant in their mind, or cogitation, or carnal reasoning, not receiving or comprehending the things of the Spirit of God, 1Co 2:14; that leading power of their souls being darkened, Eph 4:18, there was an enmity against God, so that they neither could be subject to Gods law, Rom 8:7, under the prevaleney of that corrupt reasoning which was so intent upon their corrupt courses, Gen 6:5, that then they thought not of peace with God.
Yet now hath he reconciled; yet such was the unconstrained compassion of God, that now while sinners, (in a divided sense), Rom 5:10, they were actually reconciled; now, not before, not from eternity in his decree, nor meritoriously when upon the cross, 2Co 5:19; he doth not mean simply the action, of such virtue, necessary and efficacious to make reconciliation, and the appeasing of Gods displeasure; but compriseth the efect of it also when it is wrought in time, 2Co 5:20, and the enmity in the subject is actually removed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. The Colossians are includedin this general reconciliation (compare Eph 2:1;Eph 2:12).
sometime“once.”
alienatedfrom God andsalvation: objectively banished from God, through the barrierwhich God’s justice interposed against your sin: subjectivelyestranged through the alienation of your own wills from God.The former is the prominent thought (compare Ro5:10), as the second follows, “enemies in your mind.””Actual alienation makes habitual ‘enemies'”[BENGEL].
in your mindGreek,“in your understanding” or “thought” (Eph 2:3;Eph 4:18).
by wicked worksratheras Greek, “in your wicked works” (wickedworks were the element in which your enmity subsisted).
yet nowNotwithstandingthe former alienation, now that Christ has come, Godhath completely reconciled, or restored to His friendshipagain (so the Greek, compare Note, see on Col1:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And you that were sometime alienated,…. The general blessing of grace and reconciliation, which belongs to the whole body of Christ, the church universal, all the elect of God, whether in heaven or in earth, is here particularly applied to the saints at Colosse, who were eminent instances of it; and that the free grace of God towards them in it might more illustriously appear, the apostle takes notice of what they were before the coming of Christ in the flesh, before the Gospel came among them, and while in a state of unregeneracy, as that they were “alienated”: that is from God, not from his general presence, power, and providence, which reach to all his creatures, but from the life of God; see Eph 4:18; from living agreeably to the will of God, being estranged from him who is the fountain of moral and spiritual, as well as natural life; from the law, the rule of life, and from a principle of life in themselves; and altogether disapproving of such a life, as contrary to their carnal affections and lusts: and which alienation from God greatly lay in their forsaking him, the one only and true God, and following and serving strange gods, not attending to the dictates and light of nature; and being destitute of a divine revelation, they went further and further off from God, and from his people, worship, and ordinances; and were aliens from the commonwealth of Israel, and strangers to the covenants of promise; the source of all which was sin, and was owing to themselves: God did not alienate himself from them first; they alienated themselves from him; their sins separated between God and them, set them at a distance from him, and at enmity to him, and which very early appeared, for they were estranged from the womb:
and enemies in [your] mind by wicked works. They were enemies to God, the true God, and were lovers and worshippers of idols; they were enemies to the being and perfections of God, as all men in a state of nature are; and more or less show it, by either denying there is a God, or wishing there was none, or fancying him to be such an one as themselves; or they dispute his sovereignty, deny his omniscience, arraign his justice and faithfulness, and despise the riches of his grace and goodness; they are enemies to his purposes, providences, and word; cannot bear that he should determine any thing concerning them or others; their eye is evil to him because he is good to others; they reply against him, they run upon him, and charge his decrees with unrighteousness and cruelty; murmur at and quarrel with the dispensations of his providence, as unequal and unjust; cast away the law of the Lord, will not be subject to it, and condemn the revelation of his will. They are enemies to Christ in one shape or another; either to his person, denying his proper deity, or real humanity; or to his offices, not hearkening to him as a prophet, trampling on his blood and sacrifice as a priest, and unwilling to have him to rule over them as a King; or to the way of salvation by him, of pardon by his blood, atonement by his sacrifice, justification by his righteousness, and acceptance with God through his person; or to his doctrines and ordinances, which are unsuitable to their vicious tastes, carnal affections, and appetites: they are enemies to the Spirit of Christ, by either denying his deity and personality, or by ridiculing the operations of his grace; or treating with contempt, and as foolish, everything of his, the Bible and all the truths contained in it, dictated by him. They are enemies to the people of God, exceeding mad against them, hate them and persecute them, reckon them the faith of the world, and the offscouring of all things, living in malice to them, and hateful and hating one another: and this enmity to everything divine and good is seated “in the mind”; the mind is not the object of this enmity, as some read the words, “to the mind”: for the mind of a carnal man is enmity itself against God; but it is the subject of it, where it has its chief place, and from whence it proceeds, and shows itself in evil actions; and though the word “your” is not in the original text, it is rightly supplied; for the meaning is not that they were enemies “of his mind”; of the mind of the Lord, of his counsels and will, as some read and explain the words, though there is a truth in this, but in their own minds: so that not the body but the soul is the seat of this enmity; and not the inferior faculties of the soul only, the sensitive appetite and passions, but the understanding, the judgment and will, the more noble and rational powers of the soul; from hence spring all the malice and enmity expressed in word and actions: where then is man’s free will to that which is good? and hence it is that the mind stands in need of being renewed, enlightened, cleansed and sanctified, and renovation begins here, which is the effect of almighty power; for nothing else can remove the rooted enmity in the heart of men; and which, as deep and as secret as it is, sooner or later, in one way or another, shows itself “by wicked works”; and that frequently, as by loving what God hates, and hating what he loves; by omitting what he commands, and committing what he forbids; by maintaining friendship with the world, and by harbouring his professed enemies, and persecuting his dear friends; and by their wicked words, and evil lives and conversations; and by the various works of the flesh, which are manifest, some being more directly against God, others by which they wrong themselves, and others by which they injure their neighbours:
yet now hath he reconciled; which may be understood either of the Father’s reconciling them to himself by his Son; and so the words are a continuation of the account of the Father’s grace, as to all the elect in general, so to the Colossians in particular, notwithstanding the black characters in which they stand described in their natural estate: or else of Christ’s reconciling them to his Father, by the sacrifice of himself, which he voluntarily offered for them, though this was their case, and of enemies made them friends: and may be meant either of the impetration of reconciliation for them by his sufferings and death; or of the virtue and efficacy of it in the application of it; in the former sense the “now” refers to the coming of Christ into the world, and the time of his death, and the offering up of his body once for all, when peace and reconciliation were completely made at once for all God’s elect; in the latter sense it refers to the time of the conversion of these Colossians, when Christ by his Spirit, in consequence of reconciliation made in the body of his flesh, through death reconciled them to God; to his mind and will, to the way of salvation by himself, to the saints the excellent in the earth, to the Gospel and the ordinances of it, and to all his ways and worship.
Fuente: John Gill’s Exposition of the Entire Bible
And you ( ). Accusative case in a rather loose sentence, to be explained as the object of the infinitive in verse 22 (note repeated there) or as the anticipated object of if that be the genuine form in verse 22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Eph 2:1; Eph 2:12.
Being in time past alienated ( ). Periphrastic perfect passive participle (continuing state of alienation) of , old word from Plato on, to estrange, to render (belonging to another), alienated from God, a vivid picture of heathenism as in Ro 1:20-23. Only other N.T. examples in Eph 2:12; Eph 4:18. (). Old word from (hatred). Active sense here,
hostile as in Matt 13:28; Rom 8:7, not passive
hateful (Ro 11:28).
In your mind ( ). Locative case. (, ), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God.
In your evil works ( ). Hostile purpose finds natural expression in evil deeds.
Fuente: Robertson’s Word Pictures in the New Testament
Enemies. To God, in the active sense.
Mind [] . See on imagination, Luk 1:51. The spiritual seat of enmity.
By wicked works [ ] . Rev., better, in your evil works. In the performance of – the sphere in which, outwardly, their alienation had exhibited itself.
Fuente: Vincent’s Word Studies in the New Testament
1) “And you that were sometimes alienated” (kai humas pote ontas apellotriomenous) “And you then being – having been alienated,” in a former state or condition of alienation from God, holiness, and heaven. Eph 2:1-2; Eph 2:12.
2) “And enemies in your mind by wicked works” (kai echthrous te dianoia en tois ergois tois ponerois) “And enemies in mind by the wicked works (of you).” The term “enemies” refers to persons in active, opposition to God and righteousness. Rom 1:30; Rom 8:7; Mat 12:30; Jas 4:4; Tit 1:15-16.
3) “Yet now hath he reconciled” (nuni de apokatellaksen) “now and hereafter forever, without cessation, hath he reconciled,” restored to Divine favor, once for all. Rom 5:10-11.
RECONCILIATION, Comfort of: A boy who had offended his father came to him, saying “Papa, I cannot learn my lesson unless you are reconciled. I am sorry I have offended you, and hope I shall never do so again. I hope you will forgive me.” This confession won from the father the kiss of reconciliation. “Now,” exclaimed the boy, “I will learn Latin and Greek with anybody.”
–Illustrations, Baker
Fuente: Garner-Howes Baptist Commentary
21. And whereas ye were formerly. The general doctrine which he had set forth he now applies particularly to them, that they may feel that they are guilty of very great ingratitude, if they allow themselves to be drawn away from Christ to new inventions. And this arrangement must be carefully observed, because the particular application of a doctrine, so to speak, affects the mind more powerfully. Farther, he leads their views to experience, that they may recognize in themselves the benefit of that redemption of which he had made mention. “You are yourselves a sample (318) of that grace which I declare to have been offered to mankind through Christ. For ye were alienated, that is, from God. Ye were enemies; now ye are received into favor: whence comes this? It is because God, being appeased by the death of Christ, has become reconciled to you.” At the same time, there is in this statement a change of person, for what he has previously declared as to the Father, he now affirms respecting Christ; for we must necessarily explain it thus, in the body of HIS flesh
The term διανοίας (thought) I explain, as employed by way of amplification, as though he had said, that they were altogether, and in the whole of their mental system, alienated from God, that no one may imagine, after the manner of philosophers, that the alienation is merely in a particular part, as Popish theologians restrict it to the lower appetites. “Nay,” says Paul, “what made you odious to God, had taken possession of your whole mind.” In fine, he meant to intimate, that man, whatever he may be, is wholly at variance with God, and is an enemy to him. The old interpreter renders it ( sensum ) sense. Erasmus renders it mentem , ( mind.) I have made use of the term cogitationis , to denote what the French call intention. For such is the force of the Greek word, and Paul’s meaning requires that it should be rendered so.
Farther, while the term enemies has a passive as well as active signification, it is well suited to us in both respects, so long as we are apart from Christ. For we are born children of wrath, and every thought of the flesh is enmity against God. (Rom 8:7.)
In wicked works. He shews from its effects the inward hatred which lies hid in the heart. For as mankind endeavor to free themselves from all blame, until they have been openly convicted, God shews them their impiety by outward works, as is more amply treated of in Rom 1:19. Farther, what is told us here as to the Colossians, is applicable to us also, for we differ nothing in respect of nature. There is only this difference, that some are called from their mother’s womb, whose malice God anticipates, so as to prevent them from breaking forth into open fruits, while others, after having wandered during a great part of their life, are brought back to the fold. We all, however, stand in need of Christ as our peace maker, because we are the slaves of sin, and where sin is, there is enmity between God and men.
(318) “ Vn miroir;” — “A mirror.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Col. 1:21. You, that were sometime alienated.Does not mean, of course, occasionally alienated, but as the R.V. gives it, being in time past alienatedup to the time of the reconciliation always estranged. Enemies in your mind by wicked works.The most interesting question here is whether God is reconciled to the sinner or only the sinner to God. Is enemies to mean hostile or hateful? Lightfoot says, It is the mind of man, not the mind of God, which must undergo a change that a reunion may be effected.
Col. 1:22. In the body of His flesh through death.When a teacher has to be explicit it may seem to those familiar with the subject as if he were verbose or tautological. So here the body is no phantasm, but fleshly and mortal. To present you holy.They were professedly holy saints (Col. 1:2), and the final purpose of their reconciliation is reproachless saintship (on this word, and unblamable, see Eph. 1:4). Unreprovable in His sight.It is a lofty eminence to which the holy apostle invites us to look in this word. The light in which we walkfierce indeed towards sinreveals no evil, so that the most captious critic has no objection (Tit. 2:8).
MAIN HOMILETICS OF THE PARAGRAPH.Col. 1:21-22
The Personal Blessings of Reconciliation.
Having shown the relation of Christ to God, to the whole creation, and to the Church, and His connection with all moral beings, the writer now proceeds to point out the relation of Christ to individual man in delivering him from the fetters of sin, and opening up the way of reconciliation with an outraged but loving Deity. In this passage we have a description of the attitude of sinful man towards God and the method of His restoration. We learn that:
I. Sin has placed man in antagonism to God.
1. Man is estranged from God. And you that were sometime alienated (Col. 1:21). Sin severs the soul from God. The principle of cohesionthe consciousness of rectitude which God implanted in man in his sinless stateis weakened, and the sinner, breaking away from the centre of all goodness, drifts into an ever-widening and ever-darkening wilderness of alienation and evil. Sin places man at an infinite distance from God, leads him to shun the divine presence and disregard the divine overtures. A state of alienation is a state of danger; it is a state of spiritual death; and yet it is painful to observe how few in this state are conscious of their awful peril.
2. Man is hostile to God.Enemies in your mind (Col. 1:21). The enmity follows from the estrangement, and both have their seat in the mindin the original and inmost force of the mind which draws after it the other faculties. The mind of man opposes the mind of God, sets up a rival kingdom, and organises an active rebellion against the divine Ruler. The carnal mind is enmity against God (Rom. 8:7). If the hostility is not always flagrantly open, it is in the mind; the fountain of all sin is there. To be a stranger to God is to be an enemy of God: He that is not with Me is against Me. The sinner is his own greatest enemy. It is a vain thing to fight against God; terrible will be the vengeance He will ere long wreak upon His enemies.
3. Mans estrangement and hostility are evident in his actions.By wicked works (Col. 1:21). Man is stimulated by his sinful mind to perpetrate the most outrageous acts of rebellion against God, and to indulge in the most fiendish cruelty towards his fellow-man. But there are wicked works that may not figure in the criminal columns of the newspapers, nor be detected by the most vigilant watcher. To cherish envy, hatred, malice, and all uncharitableness is equally heinous in the sight of God, and an unmistakable evidence of hostility towards Him. Sin conceived in the mind will, sooner or later, manifest itself in action.
II. Man is reconciled to God in Christ.
1. The distinguished blessing. Yet now hath He reconciled (Col. 1:21). To effect this all that is necessary is to persuade the sinner to cease his rebellion and submit to God. In Christ God is reconciled to the sinner; there is no need to persuade Him. He is love; the sinner is enmity. He is light; the sinner is darkness. He is nigh unto the sinner, but the sinner is afar off. The great object is to destroy the sinners enmity, that he may have divine love; bring him from darkness into divine light, bring him from his evil works nigh unto God, and reconciliation is the result (Biblical Museum). The amity existing between the soul and God, and which sin had interrupted, is now restored. Dear as are the friendships of earth, none can equal friendship with God.
He calls a worm His friend,
He calls Himself my God;
And He shall save me to the end
Through Jesus blood.
The loftiest communion of the soul with God is renewed. In this the soul finds its strength, consolation, life, rapture. How much does that man lose whose heart is not reconciled to God?
2. The gracious medium of the blessing.In the body of His flesh through death (Col. 1:22). The apostle here refers in the most explicit terms to the sufferings and death of Jesus Christ, and shows that the great work of reconciliation was effected in His body, and through death, for that body was crucified and actually died. The apostle perhaps aimed at correcting certain pseudo-spiritualistic notions regarding the person of Christ, busily propagated by the false teachers; some of whom held that Christ was an angelic emanation which animated the man Jesus for a time and withdrew from Him before He suffered. While maintaining the proper deity and glory of Christs nature, the apostle plainly indicates that the divine method of reconciliation was by the incarnation and sacrificial death of Christ. He thus exalts the significance and value of the death of Christ. Reconciliation was not accomplished by the faultless example of Christs life or the supernal wisdom of His teaching, but by His crucifixion and death. The cross, with its unfathomable mystery, is to them that perish foolishness; but to them that believe it is still the power and wisdom of God.
III. The divine purpose in reconciliation is to promote mans highest blessedness.The magnificence of the believers future career will be in marked contrast with the obscurity and imperfection of the present; but even in this life he is lifted by the reconciling grace of God to a high standard of moral excellence. The terms here employed, while referring to the same spiritual state, delineate its different aspects.
1. The highest blessedness of man consists in his moral purity.To present you holy (Col. 1:22). This shows the condition of the soul in relation to God; it is freely offered to Him as a living sacrifice; the inward consciousness is wholly consecrated to the permanent indwelling of the Holy One; every thought, affection, and aspiration of the soul is hallowed; the whole man is enriched, ennobled, and radiant with a holy character.
2. The highest blessedness of man consists in his personal blamelessness.Unblamable (Col. 1:22). This aspect of character has reference to ones self; it is the development in the outward life of the purity and consecration of the heart; it is a sacrificial term, and means without blemish. The soul is inspired with a sense of integrity, and of always acting for the best. When Socrates was asked, just before his trial, why he did not prepare himself for his defence, he calmly answered, I have been doing nothing else all my life. A noble, blameless life is its own defence.
3. The highest blessedness of man consists in his freedom from censure.Unreprovable in His sight (Col. 1:22). This feature of a holy character has reference to others. If man thus purified and blessed can bear the piercing glance of Him whose scrutiny no defect can escape, his character is unchallengeable. To be accepted and approved of God places him beyond the accusations of man or demon; the subtle insinuations of the Great Accuser are powerless to hurt. It is God that justifieth; who is he that condemneth? To be holy, unblamable, and unreprovable in the sight of God is to enjoy the highest honour and completest bliss. This is the ultimate result of reconciliation in Christ.
Lessons.
1. Sin is the great foe of God and man.
2. The death of Christ is the means of reconciling sinful man to God.
3. The aim of reconciliation is to produce an irreproachable character.
GERM NOTES ON THE VERSES
Col. 1:21. Reconciliation by Christ.
I. Estrangement.
1. The causeby wicked works.
2. The resultnot merely that God is angry, but we have become enemies to God.
II. Reconciliation.
1. Christ has reconciled man to God.
2. He hath reconciled man to man.
3. He hath reconciled man to himself.
4. He hath reconciled man to duty.Robertson.
Col. 1:22. Holiness the Supreme End of Reconciliation.
I. Holiness an inward state and an outward result.Holy, unblamable and unreprovable.
II. Holiness alone can satisfy God.In His sight.
III. Holiness is the final completion of the soul.To present you.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(21) Alienated.Not naturally aliens, but estranged. (See Note on Eph. 2:12.)
By wicked works.Properly, in your wicked works. The enmity of heart is not properly caused by wicked works, but shown in them, and probably intensified by reflex action through them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. The idea realized in the experience of the Colossians, Col 1:21-23.
21. You that were alienated As in science, so in religion, experience establishes the theory. Formerly alienated from God in affection, and enemies hostile to him in intellectual action and notions of truth, as abundantly manifest in wicked life, they were now actually reconciled with God through Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And you, being in time past alienated, and enemies in your mind in your evil works, yet now has He reconciled, in the body of his flesh through death to present you holy and without blemish and unreproveable before him.’
The Colossians, like all men, had been alienated from God, estranged from Him, at enmity with Him. They had not known Him. And this enmity, which was in their minds, controlling their whole being, had been revealed by their evil behaviour. Constant evil behaviour reveals the set of mind. The fleshly mind is enmity against God because it is not subject to the Law of God, and indeed, by its very nature, cannot be so subject (Rom 8:7). And its result is death (Rom 8:6).
And what is meant by evil behaviour is constantly outlined (see Gal 5:19-21; Rom 1:29-31; Rom 3:10-18; 1Co 6:9-10; 2Co 12:20). Those who behave in this way, in one aspect or another, both by sins of the mind or by sins of the flesh, reveal their enmity against God.
But for those who have responded to Christ all this has been done away. Through His death the enmity is removed, their evil mind is dealt with by the entrance of the Spirit of God (Rom 8:1-11), and because Jesus Christ is a propitiation by His blood through faith (Rom 3:25) they are reconciled to God. God makes peace with them and they find peace with God.
Through the immediate application by Jesus Christ of what He has done for them, they can already at this present time be presented before Him, judicially without stain, holy, unblemished and unreproveable, because they are reckoned as righteous in Christ, enabling the reconciliation. And, through the continuing working of His power, they also have the certain hope that they will also be presented before Him in actual reality without stain, holy, without fault or blemish and unreproveable in the final day. Their acceptance is in the first place totally because of what Christ has done for them, but this will then be effective in the continual transformation of their lives, resulting in the final perfect transformation.
‘In the body of His flesh through death.’ The words are deliberately intended to convey the fact that this has only been achieved by the literal sacrifice of the human body of Jesus Christ given in death. This was the crucial, unavoidable factor in the act of reconciliation. The Messiah had to die as the Messiah. ‘The body of His flesh’ is a Hebraism for ‘His fleshly human body’.
Fuente: Commentary Series on the Bible by Peter Pett
Redeemed Mankind Made Perfect Before Him ( Col 1:21-23 ).
Now the general statement is applied to the particular situation. Those who respond will be made complete. There can be no peace-making without final transformation.
Fuente: Commentary Series on the Bible by Peter Pett
The application of these truths to the Christians of Colossae:
v. 21. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
v. 22. in the body of His flesh through death, to present you holy and unblamable and unreprovable in His sight,
v. 23. if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I, Paul, am made a minister. All the blessed truths which he has discussed in the previous paragraph the apostle wants to apply to the Colossians, his aim being to make them conscious of the unspeakable glories which are the lot of the believers here and in the world to come: And you that were formerly strangers and enemies as to your mind in wicked works. The Colossian Christians, for the most part Gentiles by birth, had not merely been alienated, estranged, from God, as though they had at one time been in fellowship with Him, but they had been absolute strangers to Him, shut out entirely from His love and mercy; they had been His outspoken and inveterate enemies in their own nature. See Eph 2:1; Eph 2:12; Eph 4:18. They were in a state and condition of estrangement as to their affections, passions, desires, understanding. The sphere in which they were moving was that of wicked works, of deeds which increased the alienation between God and them day after day, Rom 8:7. They were thus under the wrath of God and doomed to the judgment of everlasting damnation.
But now the miracle of God’s mercy is brought out: But now has He reconciled (you) in the body of His flesh through death, to present you holy and blameless and unreprovable before Him. This characterizes the present state of the Colossians, the state into which they entered through faith in conversion. Now they have been reconciled, now they have become partakers of the reconciliation of Christ. By God they were reconciled to Himself, in the body of His flesh. The Son of the God of love, the only-begotten Son, the eternal Word, was made flesh, and earned and effected a full reconciliation between the righteous God and the sinful world, through His vicarious death. He bore the curse of being forsaken by God, of being condemned to the fires of eternal death; He paid the debt, He delivered mankind from sin, death, and the devil. This reconciliation is ours by faith, it is a gift of God’s free love, whose purpose was to set us forth, to present us before Himself and His judgment as holy, as people that have been cleansed from sin and consecrated to God, as blameless, free from the faults and stains of sin, as unreprovable, no one being able to fasten an accusation upon us. See 2Co 5:19-21.
How this condition may obtain and continue is shown in the next words: If, indeed, you remain firmly grounded through faith, and firm and not to be moved from the hope of the Gospel which you have heard, which was preached before every creature under heaven, of which I, Paul, have become a servant. Faith is a condition of salvation inasmuch as it is the instrument and means by which salvation is accepted. Paul writes in a very delicate way: Assuming that, by which he means to say that there could surely be no doubt as to their remaining in faith. With this faith in their hearts, faith in the redemption through the death of Christ, the Christians of Colossae and of all times are grounded, firmly established, they have the surest foundation, for their trust is grounded in Jesus, the Author and Finisher of their faith. It was not only thus in the past, it is thus in the present. And with the help of the Holy Spirit the Christians will not be moved away from the hope of the Gospel which they have heard. The Gospel holds out the aim and object of the believers’ faith, the salvation of their souls, the glory of heaven. No suggestions and persecutions from without, no foolish lusts and desires from within should make us deviate from the directness of our way to heaven. For the promises of the Gospel which have been given us are so sure and certain that no other certainty can compare with their simple assurance. Paul adds that this same Gospel which the Colossians had heard had been preached in the presence of every creature under heaven. Even then the Gospel had been carried forth into every part of the civilized world; it was being spoken of in all the earth, Rom 10:18. All men in search of the truth were being given an opportunity of hearing and learning the way of salvation, of becoming acquainted with the message of redemption, of which Paul had become a minister. The Gospel as preached by Paul is the only way to heaven.
Fuente: The Popular Commentary on the Bible by Kretzmann
Col 1:21 . As far as Col 1:23 , an application to the readers of what had been said as to the reconciliation, in order to animate them, through the consciousness of this blessing, to stedfastness in the faith (Col 1:23 ).
. . .] you also , not: and you , so that it would have to be separated by a mere comma from the preceding verse, and would, notwithstanding its great importance, come to be taken as parenthetical (Lachmann), or as quite breaking off the discourse, and leaving it unfinished (Ewald). It begins a new sentence, comp. Eph 2:1 ; but observe, at the same time, that Eph 2 is much too rich in its contents to admit of these contents being here compressed into Col 1:20-21 (in opposition to Holtzmann, p. 150). As to the way in which Holtzmann gains an immediate connection with what precedes, see on Col 1:19 . The construction (following the reading , see the critical notes) has become anacoluthic , inasmuch as Paul, when he began the sentence, had in his mind the active verb (which stands in the Recepta ), but he does not carry out this formation of the sentence; on the contrary, in his versatility of conception, he suddenly starts off and continues in a passive form, as if he had begun with . . . See Matthiae, p. 1524; Winer, p. 527 ff. [E. T. 714]; and upon the aorist, Buttmann, Neut. Gr . p. 171 [E. T. 197].
. . . ] when ye were once in the state of estrangement , characterizes their heathen condition. As to ., see on Eph 2:12 ; from which passage . . is here as unwarrantably supplied (Heinrichs, comp. Flatt), as is from Eph 4:14 (Bhr). In conformity with the context, seeing that previously God was the subject as author of reconciliation, the being estranged from God ( ), the being excluded from His fellowship, is to be understood. Comp. . , Eph 2:12 . On the subject-matter, Rom 1:21 ff.
] sc. , in a passive sense (comp. on Rom 5:10 ; Rom 11:28 ): invisos Deo , [55] as is required by the idea of having become reconciled, through which God’s enmity against sinful men, who were (Eph 2:3 ), has changed into mercy towards them. [56] This applies in opposition to the usual active interpretation, which Hofmann also justly rejects: hostile towards God, Rom 8:7 ; Jas 4:4 (so still Huther, de Wette, Ewald, Ritschl, Holtzmann), which is not to be combined with the passive sense (Calvin, Bleek).
and . . belong to both the preceding elements; the former as dative of the cause: on account of their disposition of mind they were once alienated from God and hateful to Him; the latter as specification of the overt, actual sphere of life, in which they had been so ( in the wicked works , in which their godless and God-hated behaviour had exhibited itself). Thus information is given, as to . and , of an internal and of an external kind. The view which takes as dative of the respect (comp. Eph 4:18 ): as respects disposition (so, following older expositors, Huther, de Wette, Baumgarten-Crusius, Ewald), would no doubt suit the erroneous active explanation of ., but would furnish only a superfluous definition to it, as it is self-evident that the enmity towards God resides in the disposition . Luther incorrectly renders: “through the reason; ” for the . is not the reason itself, but its immanent activity (see especially, Plato, Soph . p. 263 E), and that here viewed under its moral aspect; comp. on Eph 4:18 . Beza (“mente operibus malis intenta”), Michaelis, Storr, and Bhr attach . . . to . This is grammatically admissible, since we may say , animo versari in (Psa 73:8 ; Sir 6:37 ; Plato, Prot . p. 341 E), and therefore the repetition of the article was not necessary. But the badness of the disposition was so entirely self-evident from the context, that the assumed more precise definition by . . . would appear tediously circumstantial.
The articles and denote the disposition which they have had , and the works which they have done . In the latter case the subjoined attributive furnished with the article ( ) is not causal (“ because they were bad,” Hofmann), but emphatically brings into prominence the quality, as at Eph 6:13 ; 1Co 7:14 , and often (Winer, p. 126 [E. T. 167]).
] as if previously . . . were used (see above): Ye also have nevertheless now become reconciled . On after participles which supply the place of the protasis, as here, where the thought is: although ye formerly, etc., see Klotz, ad Devar . p. 374 ff.; Maetzner, ad Antiph . p. 136; Khner, ad Xen. Mem . iii. 7. 8, Anab . vi. 6. 16. On , with the aorist following, comp. Col 1:26 ; Rom 7:6 ; Eph 2:13 ; Plat. Symp . p. 193 A: , . . Ellendt, Lex Soph . II. p. 176; Khner, II. 2, p. 672. It denotes the present time, which has set in with the . (comp. Buttmann, Neut. Gr . p. 171 [E. T. 197]); and the latter has taken place objectively through the death of Christ, Col 1:22 , although realized subjectively in the readers only when they became believers whereby the reconciliation became appropriated to them, and there existed now for them a decisive contrast of their with their . [57] The reconciling subject is, according to the context (Col 1:19-20 ), not Christ (as at Eph 2:16 ), through whom (comp. Rom 5:10 ; 2Co 5:18 ) the reconciliation has taken place (see Col 1:20 ), but, as at 2Co 5:19 , God (in opposition to Chrysostom, Theodoret, Oecumenius, Beza, Calvin, Estius, Calovius, Heinrichs, and others, including de Wette and Ewald). For the reference to Christ even the reading would by no means furnish a reason, far less a necessity, since, on the contrary, even this active would have, according to the correct explanation of in Col 1:19 , to be taken as referring to God (in opposition to Hofmann).
[55] Compare the phrase very current in the classical writers, from Homer onward, , quem Dii oderunt.
[56]
[57] Comp. Luthardt, vom freien Willen, p. 403.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2170
SANCTIFICATION THE END OF REDEMPTION
Col 1:21-23. You, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel.
OF all the subjects that can occupy the human mind, there is not one so great and glorious as that of redemption through the incarnation and death of Gods only-begotten Son. It is that which occupies incessantly the heavenly hosts; and which the Apostle Paul, whatever be his more immediate subject of discourse, reverts to on every occasion: and when he has, however incidentally, touched upon it, he scarcely knows how, or when, to leave it. This very strongly appears in the passage now before us. Having in the beginning of this chapter thanked God for bringing the Colossians to the knowledge of his Gospel, and informed them what were the peculiar blessings which in his daily prayers lie sought for in their behalf, and what thanksgivings he constantly offered up, especially for that which they had experienced in being translated from the power of darkness into the kingdom of Gods dear Son, he launches forth into the praises of the Lord Jesus Christ for all that he had done in the creation, preservation, and redemption of the world, and particularly for his redeeming love, as manifested to, and exercised upon, the Colossian converts. But, as they were converts from the Gentile world, we may fitly consider his address to them as delivered also to us; and may take occasion from it to shew,
I.
What the Lord Jesus Christ has done for us
1.
Our state was awful in the extreme
[We were alienated from God, and enemies to him in our mind by wicked works. This is no less true of us than of the idolatrous Gentiles: for though by calling ourselves Christians we have professed a regard for God and his Christ, we have not really sought our happiness in God: we have not even desired his favour, or used any means to obtain it. We have been contented to live at a distance from him, to put the very remembrance of him far from us, and to seek our happiness in things which had no proper tendency to endear either him to us, or us to him. However observant we may have been of outward forms, we have had no pleasure in communion with him. The exercises of prayer and praise have rather been an irksome task, than occupations in which we found our chief delight. And if at any time we have had opportunities of becoming better acquainted with God and with his holy will, we have not been forward to avail ourselves of them: and if instruction on the subject of his Gospel has been proffered to us, we have rather turned away from it, as distasteful to us, than listened to it as pleasing to our souls. The very light which would have revealed him to us, has been offensive to us; and we have turned our eyes from it, as bringing to our view an object, whose presence was to us a source of pain.
Nor is this all. We have been enemies to him; yea, enemies to him in our mind: we have had a decided aversion to his law: instead of contemplating it as holy, just, and good, we have viewed it as imposing a yoke that could not be endured. And this hatred to it has been proved by our actual rebellion against it: our wicked works have shewn clearly enough that the service of sin was more congenial with our minds than the service of our God. As for all the sublime duties which it inculcates, we have lived in a wilful neglect of them: and of innumerable evils which it forbids, we have lived in the daily and habitual commission Such had been the state of the Colossians in their time of unregeneracy; and such is the state of every child of man, till he is renewed by God in the spirit of his mind.]
2.
But the Lord Jesus Christ has interposed to deliver us from it
[He has reconciled us to God in the body of his flesh through death. Yes: the Son of God himself has left the bosom of his Father, and assumed our flesh, that in the very nature which had sinned he might bear the penalty that was due to sin, and expiate our guilt by his own blood. The sacrifices under the law were substituted in the place of the offender, and they surrendered up their life as an atonement for his sins: and through the death of the victim in his stead, the sinner was reconciled unto his God. So the Lord Jesus Christ has offered himself a sacrifice for the sins of the whole world; and effected reconciliation for all who believe in him. No longer does God look with anger upon his enemies, when with penitential sorrow they implore mercy for Christs sake. Not one of their trespasses will he ever impute to them: their iniquities, how great or numerous soever they may have been, are blotted out by him as a morning cloud, and cast behind his back into the very depths of the sea. This we are authorized to declare: for God has committed to us the ministry of reconciliation, and commanded us to proclaim to the whole universe, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2Co 5:18-19.].]
But, that we may not be deceived by a partial view of this mystery I will pass on from what he has done, to shew,
II.
What was his ultimate design in doing it
Whatever compassion the Lord Jesus felt for our fallen race, and however desirous he was to deliver us from destruction, he had other objects in view, that were not a whit less dear to him, and without which indeed his dying for us could never have prevailed to make us happy.
The restoration of our souls to the Divine image was in his more immediate contemplation
Man by the Fall was despoiled of holiness, as well as happiness; and without a restoration to the former, could never repossess the latter. Indeed God could never re-admit him to his presence: nor could he, if admitted into heaven, find any satisfaction in the sight of a holy God, or any pleasure in the employments which constitute the felicity of the heavenly hosts. To restore man therefore to the image which he had lost, was one great end of Christs incarnation and death; as St. Paul has said, He gave himself for us to redeem us not from punishment merely, but from all iniquity, and to purify unto himself a peculiar people zealous of good works [Note: Tit 2:14] In another passage the Apostle comes more immediately to the point, and says, Christ has loved his Church, and given himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish [Note: Eph 5:25-27.]. this passage shews, that the expressions in my text relate not to our justification before God, but to the sanctification of our souls; to which Christ has had a view in all that he has done and suffered for us.]
And this he will effect for all whom he reconciles to God
[He will impart of his Spirit to the soul: he will strengthen the soul for all its conflicts: he will enable all his people to mortify their earthly members, and to crucify the flesh with its affections and lusts: nor will he ever cease to work in them, till he has transformed them into his own linage, and can present them unblameable and unreproveable in the sight of God. We are not indeed to suppose that he will so renew them as to render them perfectly sinless; for the Mesh will continue to lust against the Spirit, as well as the Spirit against the flesh, to the latest hour of our lives [Note: Gal 5:17.]: but he will so make the spiritual principle triumphant in the soul, as to leave in us no allowed sin, and so that he may present us to God as Israelites indeed in whom there is no guile.]
In this, however, there must be the concurrence and co-operation of the believer himself; as will appear whilst I shew,
III.
What is necessary to be done on our part, in order to secure the blessings which he has obtained for us
Those who are addicted to system would alter the translation here, and read it, not, if ye continue, but since ye continue. But this is only one instance of many, wherein the advocates for human systems betray their determination to make every thing bend to their views. The translators of our Scriptures would indulge no such unhallowed partiality. They would in no case wrest the Scriptures to make them favour a party in the Church. They maintained a child-like simplicity; and with scrupulous fidelity laboured to transmit to us the Scriptures in a perfect agreement with the inspired original. Of the propriety of the translation in this place I have no doubt: it is the very language of the Scriptures, in a thousand other places as well as this; and it speaks to us a most important truth, namely, that we never can be presented blameless before God at last, unless we continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel.
1.
It was by faith that we first obtained an interest in Christ
[It would have been to no purpose that Christ had died to reconcile us to God, if we had not on our part believed in him as our Mediator and Redeemer. The unbelieving world who die in their sins, are rather plunged the deeper into perdition, than delivered from it, by the intervention of Christ. Their rejection of him has aggravated their guilt exceedingly: and the word preached to them in his Dame, will be a savour of death unto all, to whom it is not a savour of life. The receiving of him into our hearts by faith, put us into possession of all the blessings which he had purchased for us.]
2.
By the continued exercise of the same faith we must ultimately secure the harvest of which we have reaped the first-fruits
[As we have received Christ Jesus the Lord, so we must walk in him [Note: Col 2:6-7.]. We must continue in the faith grounded and settled, and not be moved away from the hope of the Gospel. It is a fact, that many do make shipwreck of the faith. The Scriptures abound with instances of it: and we also shall feel many temptations, both from without and from within, to follow their sad example. Like the stony-ground hearers, we may through the influence of persecution fall away: or, as in the case of the thorny-ground hearers, the good seed in us may be so choked by the cares and pleasures of this life, as to bring forth no fruit to perfection. And, from whatever source the defection arises, if we turn back, we turn back unto perdition, and Gods soul shall have no pleasure in us. Would we then be presented faultless before the presence of Gods glory with exceeding joy [Note: Jude, ver. 24.]? we must hold fast the profession of our faith without wavering: we must be more and more grounded in the faith by a constant exercise of it on every occasion: we must be so firmly settled in it, that a man may as well attempt to pluck the sun from the firmament, as to shake either our faith or hope. This is the way to endure unto the end; and it is in this way only that we can fulfil that salutary injunction, Look to yourselves, that ye lose not the things which ye have wrought, but that ye receive a full reward [Note: 2 John, ver. 8.].]
Address
1.
Are there any who are here yet unreconciled to God?
[O! think what a mercy it is that Gods wrath has not broken forth against you to your utter and everlasting destruction! Think how many of the human race are now suffering the penalty due to their sins in hopeless sorrows, and in torments of which we have no conception. Do not, I entreat you, let the efforts made for your salvation be in vain. Let not Christ have died in vain; and receive not the grace of God in vain: but to-day, whilst it is called to-day, harden not your hearts, lest you provoke God to swear in his wrath that you shall never enter into his rest.]
2.
Are there here those whom God has reconciled to himself?
[How can you ever adore him as you ought to do? Can you reflect on the means he has used for your redemption; can you reflect on his laying your iniquities on the person of his only dear Son, and not bless him? The wonder is, how you can find a moment for any other employment; and that you are not, like the lame man whom Peter and John healed, leaping, and dancing, and praising God every day and all the day long.
But, if this were the frame of your mind, I should still point you to a more excellent way of glorifying your heavenly Benefactor. You have seen that the Lord Jesus, in dying for you, sought to present you to God holy, and unblameable and unreprovable in his sight: let his object then in redeeming you be the one object at which you shall aim through the remainder of your lives. And remember, that it is not sufficient that you be unblameable and unreprovable before men; you must be so in the sight of God also, even of that God who searcheth the heart, and trieth the reins Let your secret walk with God be such as he will approve. Let your every temper, and disposition, and habit, mark the friendship that subsists between God and you. And let every day be so spent, as if at the close of it you expected your soul to be required of you, and to be presented by your Saviour to your reconciled God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(21) And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (22) In the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight: (23) If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
The Apostle, under GOD the Spirit, having so blessedly held forth Christ, in his Person, and offices; now proceeds to shew, the gracious effects of the whole, on the persons of his members. The Church of GOD, being born in the common nature of the Adam-fall, and involved in the same ruin by sin, as the world at large; the first blessed consequences of the Father’s electing love, and the Son’s redeeming grace, which the Church, in every individual member is made sensible of, is, when by the regenerating work of God the Spirit, they that were some time alienated, and enemies in their mind, by wicked works, are now reconciled in the, body of Christ’s flesh; and brought from darkness to light, and from the power of sin, and Satan, , to the living God. I pray the Reader to observe, the beautiful harmony observed in those Covenant transactions, between the Persons of the Godhead. Each glorious Person concurs, and co-operates in the great design. God the Father chose the Church in Christ, that it should be holy, and without blame before him in love; before the foundation of the world, Eph 1:4 . God the SON, having betrothed his Church to himself forever, undertook, and hath accomplished his merciful purpose in the same, to redeem her from the ruins of the fall, and preserve her in himself forever, Gal 1:4 . And God the Holy Ghost, by regeneration, quicken the Church, when dead in trespasses and sins, to a new, and spiritual life, in Christ Jesus; whereby she is presented, holy, and unblameable, and unreprovable in his sight. And thus the purposes of Jehovah, Father, Son, and Spirit, are accomplished, to the Redeemer’s glory, and the Church’s happiness; and all terminates as God’s first, and original design, had all along in view, that the whole shall be, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. See Eph 1:3-10 and Commentary.
Having fully established this blessed truth, we come next to observe, what the Apostle hath said of the child of God, continuing in the faith, and being grounded, and settled, and not moved away from the Hope of the Gospel. The Apostle begins the verse with an If. If (saith he) ye continue in the faith. I beg the Reader to observe with me, that this if, is not in a way of condition; as if God’s grace depended upon the will of man. This would be, if true, a sad concern; and make the promises of God, which are now in Christ Jesus, all yea, and Amen, a doubtful thing; and reduce the whole of the believer’s hope, to a mere yea and nay gospel. Blessed be God! this is not the case. If we believe not, yet he abideth faithful: he cannot deny himself, 2Ti 2:13 . If the Reader will attend to one or two considerations on this subject, it will not only serve to put what the Apostle hath here said in a clear point of view; but explain similar passages, which we meet with in the word of God, of a like nature.
And first. The if here introduced, cannot be intended as anything of condition, for obtaining those rich blessings just before spoken of; because the whole, and every part of them, are the result of God’s original purposes, which he purposed in himself, before the world began. They were not proposed, as depending for anything upon human merit, or human improvement; but wholly the consequence of divine will, and pleasure. God’s Covenant love in Christ, and not the Church’s stedfastness of faith in Christ, being the bottom, and foundation of security, Deu 7:9 ; Jer 32:40 .
Secondly. The blessings which the Church is here said to be brought into, in being presented holy, and unblamable, and, irreproachable, in the Lord’s sight; have been produced by the joint pleasure, and operations of the whole Persons of the Godhead. God the Father’s choice, God the Son’s redemption-work, God the Spirit’s regenerating grace, have taken place. And the whole hath been unaccompanied by any act of faith, or love, or works, or obedience, on the part of the highly favored objects of the Lord’s bounty. The if, therefore, of the Apostle, in this verse, could have no reference to the blessed things spoken of; but must have another, and a very different meaning.
Thirdly. Let the Reader yet further observe, that what the Apostle had just before taught the Church, of their being presented holy, and unblameable, and unreprovable, he speaks as of a thing done and accomplished, and not now to be done. By virtue of God the Father’s love, in having chosen the Church, and Christ having redeemed it, and the Holy Ghost having quickened it, the vast mercy was now bestowed. Therefore, as the Church is brought into a blessed participation of those things, from her interest in Christ, and union with Christ, in his justifying righteousness, and all the glorious consequences arising out of his redemption; her continuing stedfast in the faith cannot be made a party cause, but is simply an effect. Hence, therefore, it must immediately follow, that what is here said of continuing in the faith, hath not the smallest reference to anything like a condition, either for the first appointment of God’s original and eternal purposes, or in the accomplishment of those purposes in time by the high contracting powers; neither in the Church’s being brought into the actual possession of this unspeakable mercy, in being presented holy, and unblameable, and unreprovable in God’s sight.
It is time now to enquire what may be supposed, according to the general analogy of Scripture, to have been the Apostle’s meaning, by the expression, if ye continue in the faith, grounded and settled. Scripture is best explained by Scripture. In the third chapter of the Epistle to the Hebrews, Heb 3:14Heb 3:14 , the same Apostle useth similar words. He had been speaking on much the same subject, of our oneness with Christ. And he saith, Whose house are we, if we holdfast the confidence, and the rejoicing of the hope, firm unto the end. So again. We are made partakers of Christ, if we hold the beginning of the confidence stedfast unto the end. Now here, in both these instances, as in the former, the things proposed are not for future possession, for they are actually obtained. Hence, there is nothing of a condition here, no more than in the former. Very plainly, therefore, the continuing in the one instance, and the holding fast in the other, are meant but as evidences and effects, that those whose faith is so blessed, do truly live in the enjoyment of the mercies. And the child of God who is a partaker of Christ, and presented holy and unblameable as such in God’s sight, will feel all the blessedness of this adoption-character, if, through grace, he continues firm in the faith and persuasion of his interest therein, and is not moved away from the hope of the Gospel.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the Church” (Col 1:21-22 , Col 1:23 , Col 1:24 .)
Thus the Apostle continues in rapture, in sacred eloquence, utterly unable to express himself, so full is his heart of thankfulness and praise. Yet even in the midst of this ecstasy, how practical is this apostolic pastor! He will have the Colossians continue in the faith, grounded and settled; he will have them built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone. He does not commit the Colossian Church to the wind or to the clouds, or to varying moods of spiritual experience; he uses language which may be properly employed in describing the laying of foundations, and the building of ample super-structures upon bases of granite. How subtly, yet with what gracious palpableness Paul introduces himself, his personality, and his ministry, into this whole rhapsody and argument! Here we find Paul doing what he exhorted the Colossians to do, namely, rejoicing in his sufferings; not only does he rejoice in his personal sufferings, but he rejoices in suffering itself as an element of Divine revelation and progress. “Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause also do ye joy, and rejoice with me.” He rejoiced in his suffering, not because of its own sake, but because he bears it for the sake of the Church. It was thus that Christ rejoices even in his own Cross; he endured the Cross, despising the shame, foreseeing the time when all its tragic purpose would be wrought out in the reconciliation of the world to God. Regarding himself as filling up that which is behind of the afflictions of Christ, we are to understand that he fills up instead of his Master what is still left unaccomplished; he represents to the Church in fuller measure what Christ would have represented had he continued to live. The sufferings of Christ overflow to us, so that we seem to carry on the work which he began. All the suffering was not endured by Christ alone; the Church had to drink of his cup, and be baptised with his baptism. We do not share the Cross of atonement, but we share the suffering which exhibits the power of faith; ours is the Cross of struggling against sin, even unto death. We have to be crucified to the world. We have to show what is meant by the term Cross. Here again is a mystery not to be explained in words, the mystery of fellow-suffering with Christ, that afterwards there may follow triumph with him in the power of his resurrection.
Fuente: The People’s Bible by Joseph Parker
21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
Ver. 21. Enemies in your mind ] Haters of God, Rom 1:30 , and so, God slayers, 1Jn 3:15 . Omne peccatum est Deicidium. All sin is a killer of God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 23 .] Inclusion of the Colossians in this reconciliation and its consequences, if they remained firm in the faith .
Fuente: Henry Alford’s Greek Testament
21, 22 .] And you, who were once alienated (subjective or objective? ‘ estranged ’ (in mind), or ‘ banished ’ (in fact)? In Eph 2:12 , it is decidedly objective, for such is the cast of the whole sentence there: so also in ref. Ps.: in Eph 4:18 it describes the objective result, with regard to the life of God, of the subjective ‘being darkened in the understanding.’ It is better then here to follow usage, and interpret objectively ‘alienated’ made aliens) ( from God , not ., nor . : for ‘God’ is the subject of the sentence), and at enmity (active or passive? ‘ hating God ,’ or ‘hated by God?’ Mey. takes the latter, as necessary in Rom 5:10 (see note there). But here, where the and are mentioned, there exists no such necessity: the objective state of enmity is grounded in its subjective causes; and the intelligent responsible being is contemplated in the whole sentence: cf. . . . below. I take . therefore actively, ‘hostile to Him’) in (dative of reference; not, as Mey. is obliged to take it on account of his passive . of the cause, ‘on account of,’ &c.: this is not the fact: our passive subsists not on account of any subjective actuality in us, but on account of the pollution of our parent stock in Adam) your understanding (intellectual part: see on Eph 2:3 ; Eph 4:18 . Erasm.’s rendering, in his Par., ‘enemies to reason,’ ‘etenim qui carni servit, repugnat rationi,’ is clearly wrong: is a ‘ vox media ,’ and cannot signify ‘reason:’ besides, there is nothing here about ‘carni inservire:’ that of Tert., Ambr., and Jer., ‘enemies to God’s will,’ rests on the reading after ., see var. readd.: that of Beza, Mich., Storr, and Bhr, ‘ mente operibus malis intenta ,’ is allowable constructionally: the verb is followed by , cf. Psa 72:8 , , Sir 6:37 ; Sir 39:1 , and consequently the article before would not be needed: but is impugned by the . , not only wicked works, but the wicked works which ye did ) in your wicked works (sphere and element in which you lived, applying to both . and . .), now however (contrast to the preceding description, the participles forming a kind of : so , , Isocr. . c. 26: , , Herod. v. 50: Eur. Alcest. 487 (476). See more examples in Hartung, i. p. 186. It is probably this which has given rise to the variety of readings: and if so, the rec. is most likely to have been original, at least accounting for it) hath He (i.e. God, as before: the apparent difficulty of this may have likewise been an element in altering the reading) reconciled in (of the situation or element of the reconciliation, cf. Col 1:24 , , and 1Pe 2:24 ) the body of his (Christ’s) flesh (why so particularized? ‘distinguitur ab ecclesia, qu corpus Christi dicitur,’ Beng., but this is irrelevant here: no one could have imagined that to be the meaning: ‘corpus humanum quod nobiscum habet commune Filius Dei,’ Calv. (and so Grot., Calov.), of which the same may be said: as against the Docet, who maintained the unreality of the incarnation: so Beza, al.; but St. Paul no where in this Epistle maintains, as against any adversaries, the doctrine of its reality. I am persuaded that Mey. is right: ‘He found occasion enough to write of the reconciliation as he does here and Col 1:20 , in the angel-following of his readers, in which they ascribed reconciling mediatorship with God partly to higher spiritual beings, who were without a ) by means of His Death (that being the instrumental cause, without which the reconciliation would not have been effected) to (aim and end, expressed without : as in Eph 1:4 , al. fr.) present you (see Eph 5:27 and note: not, as a sacrifice) holy and unblameable and irreproachable (‘erga Deum respectu vestri respectu proximi,’ Beng. But is this quite correct? do not . and . both refer to blame from without? rather with Meyer, represents the positive, . and . the negative side of holiness. The question whether sanctitas inhrens or sanctitas imputata is here meant, is best answered by remembering the whole analogy of St. Paul’s teaching, in which it is clear that progressive sanctification is ever the end, as regards the Christian, of his justification by faith. Irrespective even of the strong testimony of the next verse, I should uphold here the reference to inherent holiness, the work of the Spirit, consequent indeed on entering into the righteousness of Christ by faith: ‘locus est observatione dignus, non conferri nobis gratuitam justitiam in Christo, quin Spiritu etiam regeneremur in obedientiam justiti: quemadmodum alibi ( 1Co 1:30 ) docet, Christum nobis factum esse justitiam et sanctificationem.’ Calvin) before His (own, but the aspirate is not required: see above on Col 1:20 ; not, that of Christ, as Mey., reading : in Eph 1:4 , a different matter is spoken of) presence (at the day of Christ’s appearing):
Fuente: Henry Alford’s Greek Testament
Col 1:21 . For this verse cf. Eph 2:1 ; Eph 2:12 . Usually is made to begin a new sentence. Even with the reading the construction is not quite regular, but with the probably correct reading, , a violent break in the context is involved, since Paul begins with the second person as the object and suddenly makes it the subject. Such an anacoluthon is possible in dictation, but very improbable unless several words had intervened, so that the beginning of the sentence should be forgotten. This is not the case here. Lachmann (followed by Lightf. and others) takes as a parenthesis, in which case depends on , and is repeated “to disentangle the construction”. The irregularity is thus avoided. Haupt objects that it is unlikely that Paul should have continued after so long a sentence as Col 1:20 with the same construction, and also that the thought in this part of the sentence, “to present you holy,” is not co-ordinated to the thoughts in . and . For in the latter the thought is that it is the Son in whom the fulness dwells and through whom reconciliation is effected. But this thought of the pre-eminence of the Son in the work of salvation is not continued in Col 1:22 , where the thought is of the Christian standing of the Colossians before God. It is therefore unlikely that . should depend on . Accordingly, with Haupt and Weiss, a comma should be placed at the end of Col 1:20 , and a full stop at the end of Col 1:21 . in Col 1:21 will then depend on . It might seem an anti-climax after the wide sweep of Col 1:20 to narrow down the reference to the Colossians. But we have a similar case in Col 1:6 , and the personal application of a universal truth is anti-climax only to a rhetorician. The danger of the Colossians makes it peculiarly appropriate here. : “you also”. emphasises that this state was continuous. : “estranged,” i.e. , from God, probably not to be taken as counted as aliens by God, but as expressing their attitude to God. . Meyer takes . as passive, regarded as enemies by God, but the qualification . and the further addition . . . . . makes this very improbable. It involves the translation of . “on account of your state of mind,” for which with the accusative would have been expected. But it is much simpler to take . as dative of the part affected, and . as active, hostile to God in your mind. (used only here and Eph 2:3 ; Eph 4:18 by Paul) means the higher intellectual nature, but specially on the ethical side; it is usually in the LXX the translation of “heart”. Cremer defines it as “the faculty of moral reflexion”. . : to be connected with . . The preposition indicates the sphere in which they were thus estranged and enemies.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Col 1:21-23
21And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach- 23if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.
Col 1:21 “you” This refers to Gentile believers. Notice the three characterizations of their former lives in paganism which follow in this verse.
“were formerly alienated” This is a Perfect passive participle of a rare compound word for a stranger or foreigner which describes the Gentiles’ previous relationship to God. The theological description of this estrangement is found in Eph 2:1; Eph 2:3; Eph 2:11-22. The moral description is in Eph 4:18-19. It is possible that this term is used of slaves in the sense of “being transferred to another owner.” If so, Col 1:13 is the background.
“hostile in mind” Fallen mankind has a mind-set of independence (cf. Rom 1:28; Rom 8:7; Jas 4:4; 1Jn 2:15-16). Mankind, not God, becomes the measure of all things (atheistic humanism).
NASB”engaged in evil deeds”
NKJV”by wicked works”
NRSV”doing evil deeds”
TEV”the evil things you did”
NJB”your evil behavior”
The rabbis assert that as a person thinks, so he/she becomes. An evil heart/mind eventually reflects itself in acts of evil toward God and other humans (cf. Gal 5:19-21; 2Ti 3:2-5; Tit 3:3).
Col 1:22 “yet He has now reconciled you” “Reconciled” is the main verb of Col 1:21-23. See note at Col 1:20. What a change has occurred because of God’s actions in Christ toward these fallen, alienated Gentiles (cf. Col 1:20)!
God’s promise to redeem mankind in Gen 3:15 has been fulfilled. This promise was accomplished completely as an act of God. Fallen mankind was unable to return to the Creator (cf. Isa 53:6, quoted in 1Pe 2:25; and Rom 3:9-18 for a series of OT quotes). What love is this that has pursued sinful, rebellious humanity through time and in time gave His only Son to die on our behalf!
“in His fleshly body through death” This may have related to the false teachers’ rejection of Jesus’ humanity (cf. Col 1:20). Jesus was fully God and fully human (cf. 1Jn 4:1-6). He had a physical body (cf. Col 2:11). He was really one of us.
SPECIAL TOPIC: FLESH (sarx)
“in order to present you before Him” This could refer to (1) the day of salvation; (2) the time of the believers’ death; or (3) the Judgment Day/Second Coming (cf. Col 1:28; Eph 5:27).
“holy and blameless and beyond reproach” These three adjectives are used as synonyms. This describes the purity of believers in Christ (cf. Php 1:15). They are not only forgiven, they are totally changed! This is very similar to the emphasis of Eph 1:4; Eph 4:1; Eph 5:27. The goal of justification is not only heaven when we die, but holiness now (cf. Lev 19:2; Mat 5:48)!
Sanctification is a current reality for believers as a gift from Christ (cf. Act 26:18; 1Co 1:2; 1Co 1:30; 1Co 6:11; Heb 10:10; Heb 10:14). It is also a progressive, Christlike living (cf. Eph 1:4; Eph 2:10; 2Ti 2:12; Jas 1:4; 2Pe 3:14) and an eschatological goal (cf. 2Co 11:2; Eph 5:27; 1Th 3:13; 1Th 5:23; 1Jn 3:2). See Special Topic: Holy at Eph 1:4.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
Col 1:23 “if indeed you continue in faith” This is a first class conditional sentence which was assumed to be true from the author’s perspective or for his literary purposes. Paul assumed their continuance, which was an evidence of their true conversion (cf. 1Jn 2:19; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:12; Rev 3:21). See Special Topic: Perseverance at Php 1:9.
Faith (a dative with no article) refers to either (1) personal trust in Jesus, or (2) faithfulness to Christ; or (3) Christian doctrine (cf. Act 6:7; Act 13:8; Act 14:22; Gal 1:23; Gal 6:10; Jud 1:3; Jud 1:20, also the Pastoral Epistles). Christian maturity involves (1) a personal faith; (2) a godly lifestyle; and (3) doctrinal correctness. In a context of false teachings, each of these is crucial!
“firmly established” This is a perfect passive participle (same verbal form as “alienated” in Col 1:21). “They have been and continue to be firmly established (implication, by God).” This was a construction metaphor for a sure foundation (cf. Col 2:7; Mat 7:25; Eph 3:17). It may have been a play on Colossae’s geographical location in an earthquake area.
NASB”and not moved away from”
NKJV”and are not moved away”
NRSV”without shifting from”
TEV”and must not allow yourselves to be shaken from”
NJB”never letting yourselves drift away”
This term is used only here in the NT. It is the negative expression of the previous positive statement. It can be passive voice (God keeps us, cf NASB, NKJV) or middle voice (believers must exercise diligence, cf. NRSV, TEV, NJB).
“the hope of the gospel” Paul often used this term in several different but related senses. Often it was associated with the consummation of the believer’s faith. See Special Topic: Hope at Col 1:5. This can be expressed as “glory,” “eternal life,” “ultimate salvation,” “Second Coming,” etc. The consummation is certain, but the time is unknown.
“which was proclaimed in all creation under heaven” “All creation” is a hyperbole for the Roman Empire (cf. Col 1:6).
The grammatical form of this is an aorist passive participle. However, this does not fit the context. It must be used in the sense of a present active participle. It must be remembered that grammatical form is subservient to literary context, as is lexical definition of words. Context, not grammatical form or lexical meaning, is always priority!
“minister” This was the general term for “servant” or “service” (diakonos, cf. Col 1:7; Col 1:23; Col 1:25; Col 4:7; Eph 3:7; Eph 6:21). Jesus uses this term for Himself in Mar 10:45. This became the title for local church servants-deacons (cf. Php 1:1).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
alienated. See Eph 2:12.
wicked. App-128.
hath. Omit.
Fuente: Companion Bible Notes, Appendices and Graphics
21-23.] Inclusion of the Colossians in this reconciliation and its consequences, if they remained firm in the faith.
Fuente: The Greek Testament
Col 1:21. , and you) Eph 2:1; Eph 2:12.- , alienated and enemies) Actual alienation makes habitual enemies.- ) in the original and inmost force [bias, Vulg. sensu, in feeling] of the mind, which draws after it the other faculties.-) now, when you have received that faith, by which you have been brought to the reconciliation made on the cross; i.e. you were formerly alienated, but now He has reconciled you; although you were enemies, nevertheless He has reconciled you. The Apodosis is to be referred to the words immediately preceding, although they do not render the sentence complete.-, reconciled) i.e. God hath.
Fuente: Gnomon of the New Testament
Col 1:21
Col 1:21
And you, being in time past alienated and enemies in your mind-He warns the Colossians not to forget their state of estrangement as heathen Gentiles. He wishes them to appreciate their sad condition when they were so long estranged from God. To the Ephesians he says: Wherefore remember, that once ye, the Gentiles in the flesh, . . . were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. (Eph 2:11-12).
in your evil works,-Paul himself gives the best comment on these words in the following graphic description of paganism: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness. . . . Professing themselves to be wise, they be came fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and fourfooted beasts, and creeping things. Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them. (Rom 1:18-32).
Fuente: Old and New Testaments Restoration Commentary
Laboring to Perfect the Church
Col 1:21-29
How wonderful is God! His scheme of grace embraces the world of men, but He can concentrate on individual souls as unworthy as ours. You hath He reconciled. And He will never abandon His work until we arrive in His presence-chamber without spot or blemish or any such thing. But, of course, the putting forth of His power on our behalf is conditioned on our steadfast faith.
Paul drank deeply of the Masters cup. It seemed as if Jesus had trusted him with participation in the sorrows of Gethsemane and Calvary. And he was thus fitted for the stewardship of two great secrets, which it was his joy to unfold. In Eph 3:1-21 he says that he was commissioned to show the Gentiles that they might become fellow-heirs; but here, Col 1:27, that they might experience the indwelling of Christ. Those who are conscious of that indwelling know its riches of power and joy and victory. Their hope of glory is dimmed by no fear, because they have the Christ; in their hearts, and, therefore, heaven in their hearts, so it follows naturally that their hearts will one day be with Christ in heaven. Christ in us is the hope of glory. Note the individual interest which the true pastor takes in his flock, as shown in the repeated use of every man.
Fuente: F.B. Meyer’s Through the Bible Commentary
reconciled
Reconciliation. The Greek word signifies “to change thoroughly from,” and occurs, Rom 5:10; Rom 11:15; 1Co 7:11; 2Co 5:18; 2Co 5:19; 2Co 5:20. Reconciliation looks toward the effect of the death of christ upon man, as propitiation (See Scofield “Rom 3:25”), is the Godward aspect, and is that effect of the death of Christ upon the believing sinner which, through divine power, works in him a “thorough change” toward God from enmity and aversion to love and trust. It is never said that God is reconciled. God is propitiated, the sinner reconciled (cf) 2Co 5:18-21.
Fuente: Scofield Reference Bible Notes
sometime: Rom 1:30, Rom 5:9, Rom 5:10, Rom 8:7, Rom 8:8, 1Co 6:9-11, Eph 2:1, Eph 2:2, Eph 2:12, Eph 2:19, Eph 4:18, Tit 3:3-7, Jam 4:4
in your mind by: or, by your mind in, Tit 1:15, Tit 1:16
Reciprocal: Lev 8:15 – to make 2Ch 29:24 – reconciliation Isa 9:6 – The Prince of Peace Isa 27:5 – and he Eze 14:5 – estranged Eze 43:27 – I will accept Eze 45:15 – to make Mic 5:5 – this Zec 3:9 – remove Zec 9:10 – he shall Rom 1:6 – are ye also Rom 11:15 – the reconciling Rom 12:2 – be ye 2Co 5:18 – who Eph 1:13 – ye also Eph 2:11 – Gentiles Eph 2:13 – are Eph 2:16 – reconcile Phi 1:5 – General Col 1:20 – having made peace Heb 2:17 – to make Jam 1:18 – his own 1Pe 3:18 – being
Fuente: The Treasury of Scripture Knowledge
(Col 1:21.) , , -And yet now He has reconciled you who were once alienated and enemies in your mind by wicked works. The apostle turns directly to the Colossians, and applies to their experience the results of these more general statements. And he does not disguise the truth when he describes their past condition-. , you even. Hartung, p. 125. The participle occurs before . Jelf, 375, 4. [. Eph 2:12; Eph 4:18.] It here denotes that spiritual alienation from God which characterized the heathen world. Though the term God is not expressed, the idea is plainly implied. They had strayed so far from God, that they had lost all view of His unity and spirituality, His holiness and His love, and felt no longer the hallowing influence of His existence, majesty, and government. This severance from God was the early fruit of sin, for when the Divine Being descended to paradise, as was His wont, the guilty Adam acknowledged the impulse of this alienation when he attempted to hide himself from the presence of the Lord God among the trees of the garden. So severed, they needed re-union. Nay, not only were they aliens, but enemies-. We see no reason to adopt Meyer’s view, and take the adjective in a passive sense-objects of the Divine enmity, a meaning which it does not bear in Rom 5:10. We prefer the usual and active sense, as seen in the common phrase ; and it is superfluous on the part of Calovius to unite both acceptations. That enmity had its seat , which Meyer is obliged to render, with Luther, on account of your mind-hated on account of your corrupt mind. This enmity toward God was in the min d. [, Eph 2:3.] The noun represents the seat of thought, or rather of disposition. Luk 1:51; 1Ch 29:18.
The connection of this with the next clause has been variously understood. Michaelis gratuitously renders enmity in consequence of pre-eminence in evil works. Erasmus is as wide of the mark in his explanation-inimici, cui? menti, etenim qui carni servit, repugnat rationi. Bhr, relying on the usage of being followed by , connects the two clauses very closely-operibus malis intenta, peccatorum studiosa. We incline to take the clauses as separate statements in order, the first as describing the seat of enmity, and the second as marking the sphere of its development. It is lodged in the mind, but it embodies itself in deeds; and those deeds are wicked, are in harmony with the source of activity. The apostle charges them not merely with spiritual and latent hostility to God, but with the manifestation of that hostility in open acts of unnatural rebellion. It is not a neutral alienation, but one characterized by positive enmity. The charge may be easily substantiated. No thoughts are more unwelcome to men, none less frequently in their mind, than God. Men may like an ideal God of their own creation, such an one as themselves have invested with a fictitious divinity, but the God of the gospel stirs up opposition; His holiness alarms them; and their heart is filled with prejudice against His scheme of salvation, because it so humbles the creature by pressing on him as a ruined and helpless sinner a gratuitous pardon which he could never win; and because, in urging him to the possession of holiness, it necessitates a total revolution in all his habits and desires. It is a melancholy indictment: antagonism to infinite purity and love: sins committed in violation of a law holy, and just, and good. It was true of the heathen world, and it is true generally of fallen humanity, that there is alienation, that such alienation creates enmity, and that this enmi ty proves its virulence and disloyalty in repeated transgressions. Some of the Fathers, such as Tertullian, Ambrose, and Jerome, following an unwarranted reading found in D1, E1, , render-enemies to His, that is, God’s mind.
. This reading of the verb has the high authority of A, C, D111, E, J, K, almost all the Versions, and many of the Fathers. Codex B has , a form which Lachmann follows; while D1, F, G, and some of the Latin Fathers, have the participle . The peculiarity of construction has apparently given rise to these various lections, but the Textus Receptus is best supported. The order adopted by Lachmann gives us this connection-It pleased God that in Him should all fulness dwell, and that He should reconcile all things to Himself; and even you, once aliens and enemies (but ye are now reconciled), even you it pleased Him to present, holy and perfect, before Him. The same parenthetical connection might be maintained by keeping the verb in the active. Or the first clause may form a pendant to the preceding verse-It pleased Him to reconcile all things to Himself, and you too, though ye were enemies in your mind by wicked works. But these forms of construction are intricate and needless. We prefer beginning a new sentence with , and then , in the following verse, becomes the infinitive of design. Nor do we perceive any grounds for changing the nominative, God being still the subject, as is the view of Zanchius, Bengel, Bhr, Boehmer, Huther, Meyer, against that of the Greek Fathers, with Beza, Calvin, Crocius, Estius, Heinrichs, and De Wette, which refers the nominative to Christ. The work of reconciliation is God’s. Man does not win his way back to the Divine favour by either costly offering or profound penitence. God reunites him to Himself; has not only provided for such an alliance, but actually forms and cements it.
The apostle has dwelt at length on the dignity and majesty of Jesus, but without hesitation he speaks here of His incarnate state, for in Him there was a union of extremes, of God and man-of earth and heaven. Indeed, the incarnation, rightly understood, enhances the Redeemer’s greatness. The spiritually sublime is truly seen in His condescension and death. So, he adds-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 1:21. Alienated is from APALLO-TRIOO, which Thayer defines, “to be shut out from one’s fellowship and intimacy.” Paul tells the Colossians they were once in that condition with God, but that it was caused by their own wicked works. Such a state of mind and conduct rendered them the enemies of God.
Fuente: Combined Bible Commentary
Col 1:21. In Col 1:21-23 the Apostle indicates how the Colossians share in this reconciliation.
And you. Comp. Eph 2:1. A new sentence begins here, and the construction is regular, according to the better supported reading.
Being once, i.e., formerly, alienated; comp. Eph 2:12, where the same term occurs. But here the reference is to alienation from God; comp. Eph 4:14.
And enemies; not only alienated but hostile to God. The word in itself might mean the objects of Gods wrath (comp. Rom 5:10; Eph. 2:23), but what follows favors the other sense.
As to your mind. The word mind (or, understanding) refers to the higher intellectual nature, especially as shown in its practical relations (Ellicott), hence not to the exclusion of ethical and religious relations, which are here involved. Their mind was the special seat of this alienation and hostility.
In your evil works; this was the sphere in which the alienation and enmity were manifested. The word evil is emphatic The phrase includes all works which are done contrary to Gods command, or, if formally in accordance with the law, yet prompted by fleshly appetites and propensities (Braune).
Yet now hath he reconciled; lit., did He reconcile, by one act, namely, the atoning death of Christ. But English usage will not permit us to join now with the simple past tense. (The Vatican manuscript reads: ye were reconciled, a variation that can be readily accounted for; it deserves mention only as a curiosity.) Here, as throughout, God is the subject, reconciliation is His act, through Christ.
Fuente: A Popular Commentary on the New Testament
St. Paul having treated of Christ’s work of reconciliation in general, in the preceding verse, in this he applies it ot the Colosssians in particular:
Where 1. He describes to them the miserable state and deplorable condition they were in before they were converted to the Christian faith; they were strangers, nay, enemies unto God: Enemies in their minds, which implies a deep rooted enmity, advancing so high as to hate God, not as a Creator, but as a lawgiver; not as a Benefactor, but as a judge and revenger of sin.
O deplorable degradation, to be at enmity in our minds against him who is the author of our being, and the fountain of our happiness!
Observe, 2. The gracious change wrought in their condition by virtue of Christ’s mediation, you hath he reconciled; not only laid own his life to purchase reconciliation for them, but by the ministry of his word, accompanied with the operation of his holy Spirit, working upon their hearts, even then when they had a strong aversion from God, to accept of terms of peace and reconciliation with him: You, who were alienated and enemies in your mind by wicked works, now hath he reconciled.
Observe, 3. The way and means by which Christ effected this work of reconciliation for them and us, namely, by taking upon him a true body, subject to fleshly infirmities, though without sin; and in that body suffering death for us, that we might be presented at the last day, perfectly holy unto god.
In order to our reconciliation with God, it pleased Christ, the second Person in the ever-glorious Trinity, to assume a body of flesh, that he might be of the same nature with us, and in that body of flesh to die for sin; that the same nature which had sinned, might give satisfaction for sin.
And further, to make us completely happy, he has not only taken away the legal enmity on God’s part, but the natural anmity on our part; for he sanctifies those whom he reconciles initially in this life, but perfectly and completely in the next, and where and when they shall be presented holy, unblameable, and unreproveable, to his heavenly Father.
Fuente: Expository Notes with Practical Observations on the New Testament
Paul said the Colossian Christians were separated from God and became His enemies because of the wickedness with which they had filled their minds. Minds filled with wickedness caused them to involve themselves in evil deeds. Christians are made friends with God again by the death of the Incarnate One. Also, Christ’s death causes them to be placed before God as ones dedicated to His service, without blemish and not needing reproof. Such a presentation could only be made before God to the Colossian brethren on the condition that they remained within the total of that taught, or the faith. Paul urges them to be stable and steadfast in that faith, unmoved by false teachers who would take them away from the source of their hope, which is the gospel. Paul declares that every creature under heaven had heard the good news just like those at Colossae. The apostle was a servant of the gospel because he had been saved by the Christ of the gospel ( Col 1:21-23 ).
Fuente: Gary Hampton Commentary on Selected Books
Col 1:21-23. And you Colossians, in particular, with all other Gentiles; that were sometime Greek, , once, formerly; alienated Estranged from the knowledge, love, and life of the one living and true God, (see note on Eph 4:18,) being destitute not only of all conformity to him, and union with him, but of all fear of him, and acquaintance with his nature and attributes; yea, and enemies To him and to his worship and service; in your mind Your understanding, judgment, will, and affections; by wicked works Which at once manifested your inward enmity, and continually fed and increased it. Observe, reader, every violation of the divine law, every instance of disobedience to his commands, is an undeniable proof of enmity to him. This, however, is not the only evidence thereof: for, as he manifests his will by the dispensations of his providence, as well as by the precepts of his word, so far as we do not receive these dispensations, however afflictive, with resignation and patience, we manifest our enmity to him; as we do likewise, according to Rom 8:6-7, (where see the note,) so far as we are carnally minded; that is, esteem, desire, and delight in visible and temporal, in preference to spiritual and eternal things; or set our affection on things beneath, instead of setting it on things above, and seek that happiness in the creature which ought to be sought, and certainly can only be found, in the Creator. Yet now hath he reconciled To himself and to the society of his people. That is, he is both reconciled to you, having forgiven you all your trespasses, and also hath reconciled you, or removed your enmity, by shedding his love abroad in your hearts; in the body of his flesh (Thus distinguished from his body the church,) namely, his entire manhood, offered up upon the cross for you; through death Endured to expiate your guilt, and thereby both to render a holy and just God reconcileable, on the terms of repentance toward him, and faith in his Son, and to procure for you the Holy Spirit to work that repentance and faith in you, and give you such a display of Gods love to you as should win and engage your affections to him. See on Rom 5:10; to present you holy Toward God, dedicated to him in heart and life, conformed to his image, and employed in his service; and unblameable , spotless in yourselves; cleansed from all filthiness of the flesh and spirit; and unreproveable With respect to your neighbour, cultivating truth in your words, and justice and mercy in your actions toward all men. If ye continue That is, you will assuredly be so presented, if you continue in the faith, exercising living faith in Christ and his gospel; grounded and settled , placed on a good foundation, and firmly fixed upon it; and be not moved away from the hope of the gospel Namely, that lively hope of eternal life, felicity, and glory, (Tit 1:2; 1Pe 1:3,) to which you were begotten again when made children of God by adoption and grace, Rom 8:17. This is termed the hope of the gospel, because the gospel reveals that future and immortal state which is the great object of this hope, and shows us how we may secure a title to that state. Faith and hope are the principal means of our salvation, from first to last. By the former, we are not only justified, and made the children of God, (Rom 3:28; Gal 3:26,) but sanctified and saved eternally; (Act 26:18;) and by the latter, we have patience, gratitude, joy, purity, with a disposition to be zealous and diligent in the work of the Lord, 1Th 1:3; 1Pe 1:3; Rom 5:2; 1Jn 3:3; 1Co 15:58. It is therefore of absolute necessity, in order to our eternal salvation, that we should continue in the lively exercise of these graces. Which ye have heard Even ye Gentiles; and which was preached Or is already begun to be preached, by a special commission from God; to every creature which is under heaven Being no longer confined to the Jews, but extended to all the different nations and languages of men; whereof Of which gospel; I, Paul, am made a minister By the singular mercy and grace of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Col 1:21-23. Application of the Foregoing to the Colossians.Of this reconciliation the Colossians too are beneficiaries. At one time estranged from God, their works had been evil and their spiritual attitude hostile; as things now are, Christ reconciled them, by a reconciliation wrought out in a body of flesh and blood and at the cost of death, with a view to their presentation before God flawless, blameless, holy. Everything depends, however, on their continuance in true Christian loyalty, like a building firmly based and stable; they must not be continually allowing themselves to be detached from the hope involved in the gospel as they heard it; it is the same gospel which is proclaimed in the presence of every creature under heaven, the same which is ministered by Paul himself.
Col 1:22. holy . . . unreproveable: cf. Eph 5:27; semi-technical language such as would be applied to an unblemished sacrificial victim (cf. Rom 1:21).
Col 1:23. Col 1:6-8*.
Fuente: Peake’s Commentary on the Bible
Verse 21
Sometime; formerly.
Fuente: Abbott’s Illustrated New Testament
SECTION 6. THE COLOSSIAN CHRISTIANS IN THEIR RELATION TO CHRIST. CH. 1:21-23.
And you, formerly alienated as ye were and enemies by your mind in your wicked works, yet now He has reconciled in the body of His flesh, through death, to present you holy and spotless and unimpeachable before Him: if at least ye continue in the faith foundationed and firm and not moving away from the hope of the Gospel which ye heard, the Gospel preached in all creation under heaven, of which I Paul became a minister.
Col 1:21-22. And you: the Christians at Coloss now conspicuously brought within the scope and operation of the all-embracing purpose of reconciliation.
Alienated as ye were: calling conspicuous attention to a fact. It describes their state when this purpose found, and laid hold on them: cp. Eph 2:1; Eph 2:5; Eph 2:11.
Alienated-ones, literally made-to-be-strangers: a word frequently used to describe men deprived of the rights of citizens: same word in Eph 2:12; Eph 4:18; frequent in the LXX., e.g. Eze 14:5; Eze 14:7; Psa 69:9; and in classic Greek.
Enemies: either hostile to God, or men who have to reckon with God as hostile to them. Which of these meanings Paul intends here, we can determine only by his general conception of the Gospel. We saw under Rom 5:1 that the justice of God, which as we learnt from Rom 3:26 forbade Him to justify believers except through the death of Christ, makes Him in this sense hostile to those who refuse salvation from sin. Thus an obstacle to peace between God and sinners is found in the justice of God. Now Paul declares in Rom 3:24-26, expressly and plainly, that God gave Christ to die in order to remove this obstacle to peace. This last doctrine is, in Rom 5:10, embodied in the words being enemies, we were reconciled to God through the death of His Son, words almost the same as those now before us. Similarly, in Eph 2:12; Eph 2:16 men formerly alienated from the commonwealth of Israel, Christ came to reconcile to God through the cross, having slain the enmity thereby. On the other hand, only once (Rom 8:7) does Paul speak of sin under the aspect of hostility to God. (Jas 4:4 admits, and perhaps suggests the sense that they who choose the friendship of the world are thereby placed among those who will have to reckon with God as their enemy.) And Paul never speaks of the cross of Christ as the instrument by which God moves the sinner to lay down his hostility. We are therefore compelled to interpret the words reconciled through death in Col 1:22 as meaning that by the death of Christ God removed the obstacle to peace between God and man which lay in His own justice, and thus brought us out of a position in which we had to reckon with God as an enemy into one in which we look upon Him as a friend. This interpretation of the word reconciled in Col 1:22 fixes in the main the meaning of enemies in Col 1:21. We shall find that it will harmonize with the context; and may therefore accept it with confidence. Possibly, however, Paul chose the word enemies the more readily because, as matter of fact, sinners are actually hostile to God. Had not Christ died, this double hostility would have been irreconcilable.
Your mind: either the faculty of mental discrimination or the operation of that faculty; senses closely allied. [The Greek dative merely states that this enmity has something to do with the readers minds, leaving the exact relation to be inferred from the context. The simplest expositions are (1) that the mind was the seat of the enmity, as in Eph 4:18 where the same word and case mean darkened in their mind; or (2) that the mind was the instrument by means of which the enmity was brought about, as the Greek dative is used in Gal 2:13; Eph 2:1; Eph 2:5; dead by means of your trespasses. This latter sense is required by our exposition of enemies. For their entire personality was exposed to the hostility of God. Consequently, further specification of the locality of the enmity was needless. On the other hand, we are eager to know by what means they became enemies of God. Exposition 2 tells us that it was by the perverted activity of their intelligence which mistook evil for good; and which thus, instead of leading them to God, led them into the ranks of His foes.
In your wicked works: immoral locality of this enmity. Same thought in Eph 2:2. Led astray by their own wicked thought they wandered among wicked actions, and thus became exposed to the just anger of God.
Whether Paul intended to say that the alienation as well as the enmity were caused by his readers perverted mind and had its locality in their wicked works, we cannot determine with certainty. But, as matter of fact, the alienation and the enmity had the same instrumental cause and the same ideal locality. And the absence here (contrast Eph 2:12; Eph 4:18) of any further specification of the word alienated suggests that Paul intended to say this.
Before stating how the divine purpose just mentioned has been accomplished in his readers, Paul describes in Col 1:21 their former spiritual state. Not only were they aliens destitute of the rights of sons or even of citizens but they were found in the ranks of the enemies of God. And this separation and hostility were brought about by their mistaken mode of thought revealing itself in evil actions.
Col 1:22. The change wrought by God, and its further purpose.
But now: see under Eph 2:13. It throws the present reconciliation somewhat into contrast with the former alienation and enmity.
He has reconciled: has brought out of a position in which they had to reckon with God as an enemy into one in which they can look upon Him as a friend. Same word in Col 1:20. As before, the Reconciler is the Father.
The body of His flesh: the organized structure of flesh and blood, and therefore weak and mortal, in which Christ lived on earth. Same phrase in Col 2:11, describing the bodies of the baptized. Contrast Php 3:21 : the body of His glory. This body, when nailed to the cross, is here thought of as the sacred locality in which the Father reconciled us to Himself. Cp. 2Co 5:19 : God was, in Christ, reconciling the world to Himself; 1Pe 2:24, Himself bore our sins in His body.
Through death: the precise means of the reconciliation which took place in the body of His flesh.
In order to present etc.: ultimate purpose of the reconciliation. Cp. Eph 5:27.
Present: as in Eph 5:27; 2Co 4:14; 2Co 11:2; Col 1:28.
Holy: subjectively holy, i.e. all our powers actually devoted to the service of Christ. This is the aim of the objective holiness which Gods claim stamps on all objects claimed by Him. It is therefore the sense intended wherever holiness is represented as a purpose of God.
Spotless: as in Php 2:15. It is the negative side of holiness. Whatever is unreservedly devoted to God, is spotless; and that only.
Unimpeachable: as in 1Co 1:8.
Before Him: either God, as the same words mean in Eph 1:4; or as in 2Co 5:10 before the judgment-seat of Christ. Since Paul is speaking here chiefly about Christ, to Him probably these words refer. The Father has reconciled us to Himself in order that in the great day He may set us before the searching gaze of Christ our Judge in all the sacredness symbolised in outline in the sacred objects of the Old Covenant, without any blemish being detected by the eye of the Judge, or any charge being brought against us by any accuser. Close parallel in Eph 5:27; except that there the saved are represented as given by the Son to Himself to be His own, whereas here they are placed by the Father before the Son as if for His inspection.
Col 1:23. A condition on which depends the accomplishment of the foregoing purpose of God, the condition being so described as to invite fulfilment.
Continue in faith, or in your faith: persevere in believing the Gospel. Similar phrase in Rom 11:22-23; Rom 6:1. [The particle lays great stress upon the condition as absolutely essential to, and certainly followed by, the accomplishment of the divine purpose contingent on it. The present indicative, which might be rendered if-ye-are-continuing, suggests inquiry whether we are still retaining our faith or are-being-moved-away from it. Contrast Gal 1:6. But Pauls words give no hint whether his readers were or were not so continuing. They simply state that upon this continuance all depends.]
Foundationed: i.e. placed-upon-a foundation: see under Eph 3:17.
Firm: result of being on a foundation: same word in 1Co 7:37; 1Co 15:58.
And-not-moved-away: negative counterpart to foundationed and firm.
[The present passive describes the process of removal as now going on.]
Since the good things promised in the Gospel are contingent on continuance in faith, to surrender faith is to be moved away from the hope evoked by, and thus belonging to, the Gospel. For both hope and the blessings hoped for vanish when faith fails.
Which ye heard; recalls the first preaching of the Gospel at Coloss. Similar thought in Col 1:5.
In all creation: literally, in every creature: same words as every creature in Col 1:15. Surrounded by, and within hearing of, all rational creatures the good news has been proclaimed.
Under the heaven: a strong hyperbole. Every where under the arching firmament the good news has been announced. This is in harmony with the many proofs that this epistle was written near to the end of Pauls life. It testifies how widespread was the preaching of the Gospel. And we can well believe that, just as without any apostolic messenger the good news of salvation had reached Rome, so it had reached all the chief cities of the empire.
The emphatic repetition of a thought already expressed in Col 1:6, viz. the universality of the Gospel, suggests that this thought bears upon the special circumstances of the Colossian Christians. And this we can easily understand. They were in danger (Col 2:4) of being moved away from their faith and hope by erroneous teaching. Now such teaching is always local. Only the truth is universal. Paul therefore lifts his readers above their immediate surroundings and reminds them that the Gospel which has given them a new hope has been also proclaimed with the same result all over the world.
Of which Gospel I Paul: the writers relation to this universal Gospel.
I Paul: as in 2Co 10:1; Gal 5:2; Eph 3:1; 1Th 2:18; Phm 1:19. It brings the personality of the heroic Apostle to bear on the matter in hand. To forsake the Gospel, is to forsake him.
Of which Gospel a minister: not as now a technical term for a Christian pastor, but in its ordinary sense of one who renders free and honourable service. Paul is a minister of God, of the New Covenant, of the Church, and of the Gospel: for he does the work of God, makes known the terms of the Covenant, seeks to promote the interests of the Church, and spreads the good news of salvation. So 2Co 6:4; 2Co 3:6; Col 1:25; Eph 3:7. See note under Rom 12:8. The same word is found in its technical sense of deacon in Php 1:1.
In Col 1:5 Paul thanked God for the blessings awaiting his readers in heaven and already an object of their hope, a hope prompted by the Gospel they had heard. And now, when raising the question whether they are continuing in their early faith and are resting firmly on its sure foundation, he reminds them that upon such continuance depends the accomplishment of Gods purpose for their eternal salvation, and that therefore to allow themselves to be carried away from that foundation is to allow themselves to be separated from the bright hope which illumines their path, from the Gospel preached throughout the world, and from the founder of the Churches of Asia Minor and of Greece.
Thus has 6 brought the eternal purpose of God to bear upon the readers of this Epistle; and has linked them, through the Gospel they had heard, with Paul, its writer. This reference to Paul forms a stepping-stone to 7.
Fuente: Beet’s Commentary on Selected Books of the New Testament
“And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled”
We were enemies of God yet, He brought us to a place where we can face God with all confidence as our God and Father – no longer enemies – now Father and child.
Personal opinion here. I think one of the fallacies in the modern church is the perception that the saints are and always have been great. Wrong, God said we were alienated and enemies – how long has it been since you’ve heard the testimony of how someone came to know the Lord.
That used to be part of becoming a church member – sharing with the church what Christ has done in your life. For that matter when is the last time you were in a testimony time? Just believers sharing what God has been doing in their lives during the week.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:21 {10} And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath {o} he reconciled
(10) Sanctification is another work of God in us by Christ, in that that he restored us (who hated God extremely and were wholly and willingly given to sin) to his gracious favour in such a way that he in addition purifies us with his Holy Spirit, and consecrates us to righteousness.
(o) The Son.
Fuente: Geneva Bible Notes
B. The reconciling work of Christ 1:21-29
Paul continued his exposition of Christ’s superiority with emphasis on His reconciling work. He did this to ground his readers further in the full truth of God’s revelation so the false teachers among them would not lead them astray.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. As experienced by the Colossians 1:21-23
The apostle moved on next to the application of Christ’s reconciliation.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The church at Colosse was predominantly a Gentile congregation as is evident from Paul’s description of his readers’ pre-conversion condition. Paul’s reference to Christ’s "fleshly body" may have helped him distinguish it from His spiritual body, the church (Col 1:18). He may also have mentioned it to contradict the false idea that Christ did not have a genuine physical body. [Note: Vaughan, p. 187.] One of the heresies of the early church was Docetism. Docetists taught that Jesus only appeared to have a physical body. They based this view on the incorrect notion that physical flesh is inherently evil.
". . . such an emphasis would have been a bulwark against any Gnostic tendencies that attempted to question the reality of Christ’s death: the firstborn of all creation attained his status as firstborn from the dead by experiencing the full reality of physical death." [Note: Dunn, p. 109.]
"Holy" means set apart from sin. "Blameless" means without blemish or defect. "Beyond reproach" means totally without occasion for criticism. Paul was not speaking about the Christian’s personal conduct but about his or her position in Christ.