Westminster Annotations, Colossians 2
ANNOTATIONS ON THE EPISTLE OF PAVL THE Apostle to the COLOSSIANS.
CHAP. I.
Vers. 2. WHich are at Colosse] Colosse is a Citie situated in Phrygia, not farre from Hierapolis and Laodicea, on the side they bend towards Lycia and Pamphilia.
and peace from God] See Rom. 1. 7.
V. 4. to all the Saints] See 2 Cor. 1. 1.
V. 5. For the hope] Hope is here taken by a Metonymia, for the thing hoped for; to wit, those glorious things which our hope assureth us are laid up for us in heaven, Rom. 8. 24.
V. 8. your love in the Spirit] Your spirituall love, or your love which cometh from the Spirit.
V. 9. in all wisdome] See Ephes. 1. 8.
V. 10. walk worthy of the Lord] See Ephes. 4. 1.
unto all pleasing] Or, to please him in all things.
V. 11. his glorious power] Gr. the power of his glory.
with joyfulnesse] Our patience must not be unwilling, and as it were, drawn from us by force, but proceed from a joyfull minde, Act. 5. 41. Rom. 5. 3. Jam. 1. 2.
V. 12. unto the Father] We cannot otherwaies consider of God to our salvation, but as he is Christs Father in whom we are adopted: beside, the efficient cause of our salvation is the only mercy of God the Father, who maketh us meet to be partakers of eternall life by the word and Spirit.
to be partakers of the inheritance of the saints in light] Gr. for, or to a part of the lot of saints in light.
in light] I the kingdome of his grace and glory, which is called light, in regard of the true knowledge of God that shineth therein; and because of the eternall glory and brightnesse in heaven which followeth upon the same, Jam. 1. 17.
V. 13. his dear Sonne] Gr. the Sonne of his love.
V. 14. we have redemption] See Rom. 3. 24.
V. 15. Who is the image] See Heb. 1. 3. Christ is here said to be the image of God, as well in respect of his eternall birth from the Father, beign the expresse and eternall image of his person, Heb. 1. 3. as also in respect that being made man, God the Father did in him, and by him, as a lively image set forth before our eyes his glorious attributes of wisdome, goodnesse, righteousnesse, and almightinesse, &c. Joh. 14. 1. and 14. 9. 1 tim. 3. 16.
of the invisible God] The Father is called the invisible god, not onelyonly because his essence or being is invisible, 1 Tim. 6. 16. but for that he never revealed himself before the eyes of men, as the Sonne hath done in his humane nature, 1 Joh. 18.
the first-born of every creature] Or, of all the creation. Some, as Isidorus Pelusiota, reade not, foreign, but foreign, with the accent in penultim…, and accordingly render the word, not the first born, but the first bringer forth of all creatures. Others conceive that Christ is called the first-born, in respect of his eternall birth from the Father before all creatures, John. 1. 2, 3. A third sort interpret the word, first-born of every creature, the heire of all, and make thsi Text parallel to the first of Hebrews the second.
V. 16. For by him were all things created that are in heaven] See Joh. 1. 3.
thrones, or dominions, &c.] This name together with those that follow, signifie the Angelicall creatures with their severall degrees, and dignities as well among themselves, as in regard of the inferiour world, and the government thereof. See Rom. 8. 38. Ephes. 6. 12. In particular, by thrones, many probably conceive the Cherubins to be meant, over whom it is said, that God is sitting as upon a throne, by a figure taken from the Cherubins that were over the Arke, whereupon appeared the glory of God, 1 Sam. 4. 4. 1 Chron. 28. 18. Psal. 80. 1. Ezek. 10. 1.
V. 17. And he is before all things, &c.] See 1 Cor. 8. 6. John 1. 3.
V. 18. head of the body] That is, of the Church, his spirituall body, receiving from him spirituall life, and being governed by him as the head, Ephes. 1. 22. & 4. 15, 16.
the first-born from the dead] See 1 Cor. 15. 20. Revel. 1. 5. The first-born among those that are to rise from the dead to eternall glory, whereby, as by the word beginning, is intimated, not only that he is the first in order, and the cause of the resurrection of the rest; but besides this also, that he shall himself according to his humane nature in glory farre surpasse them all, as the first-born in the Old Testament had a preheminency above the rest, 1 Cor. 15. 20.
in all things] Or, among all. As in the creation, and naturall estate of the world: so also in the redemption and spirituall estate of the Church. Or, among all, viz. the children of God, Rom. 8. 29.
V. 19. all fulnesse dwell] All perfection of grace; wisdome, power, goodnesse, and merciemercy: See Ephes. 4. 10.
V. 20. having made peace] Or, making peace.
bloud of his crosse] By his bloudy oblation made upon the crosse, Heb. 10. 10.
reconcile all things] By sinne heaven and earth were set at variance, and the creatures in them: but by Christ there is unitie set not only betwixt God and man, but also betwixt men and the Angels that are in heaven, as also the creatures that are upon the earth.
V. 21. in your mind by wicked works] Or, by your mind in wicked works.
now hath he reconciled] See 2 Cor. 5. 18.
V. 22. the body of his flesh] The flesh is added, either to distinguish his naturall body from his mysticall body, of which he spake, verse. 18. or, to teach us, that his humane body was not a phantasticall, but a true substantiall body.
V. 23. grounded] Gr. founded.
settled] Or, stable.
every creature which is under heaven] Mark 16. 15.
24. rejoyce in my sufferings] See vers. 11.
for you] For your profit and good, to strengthen and confirme you by my example.
behind of the afflictions] This is not to be understood of Christs sufferings for our sinnes, as if there should be something wanting for our redemption, for that is perfect and compleat in all parts thereof, and nothing wanting. Vers. 20. Heb. 10. 14. 1 Joh. 1. 7. & 2. 2. 2. But of the sufferings of Christs members for his sake, 2 Cor. 1. 5. Heb. 11. 26. For we must conceive of Christ and his Church, as of one body and person, whose afflictions are limited by the providence of God. Now Christ and Head having suffered already, it remaineth now that the Church and every member thereof do suffer their share, likewise in their turn, according to his example; albeit to different ends; in as much as the sufferings of christ are the price of our redemption, whereas those of the faithfull are nothing else but exercises and trials of their faith and patience.
of Christ] The afflictions of the Church are said to be Christs afflictions by reason of the sympathie betweene the Head and the members, Acts 9. 4. 2 Cor. 1. 5. & 4. 10. Heb. 11. 26.
V. 25. to fulfill the word of God] Or, fully to preach the word of God, rom. 15. 19.
V. 26. the mysterie, &c.] See Rom. 16. 25. 1 Cor. 2. 7. Ephes. 3 9.
V. 27. in you] Or, amongst you.
V. 28. in all wisdome] Or, with. Perfect and sound wisdome, which is perfection it self, and shall in the end make them perfect, that follow it. See vers. 9.
V. 29. mightily.] Gr. in power.
CHAP. II.
Vers. 1. COnflict] Or, fear, or, care.
for you] Gr. concerning you.
face in the flesh. Or, person.
V. 3. In whom] Or, wherein.
hid all the treasures of wisdome] Either the meaning is, that Christ hath in him the perfection of all wisdome and knowledge; or that all saving knowledge and true wisdome consisteth in this, that we rightly know Christ, out of whom there is no precious knowledge.
V. 6. recei…ed Christ] As you have received the doctrin of Christ, so persevere you in it, and live according to it: or, as you have received Christ by faith, so walke you in him, who is the Way to eternall life.
V. 7. with] Gr. in.
V. 8. spoil you] Carry you away for a spoile, or a prey, namely, from Christ and his truth, to other doctrins or means of salvation without Christ: A comparison taken from such theeves, or Pirats, as do not only take and carry away the goods of those they rob, but their persons also, to make them their own, or other mens slaves.
through philosophie] Or, by. Hereby is not meant true Philosophie, which is a gift of God, and a great help to the knowledge of Divinitie: but he meaneth Sophistry, and captious subtilties of some Heathen Philosophers, as the following words, vain deceits, do explain it, and as Paul speaketh thereof, Rom. 1. 21, 22. Which Philosophers had propounded divers matters in their vain speculations, measuring heavenly mysteries by their naturall reason.
rudiments of the world] Or, elements. Ceremonies of the law, for as much as it pleased God in the infancie of the Church to lead the Israelites, and consequently in them the rest of the world that were saved unto Christ by this meanes, even as a childe is led to read by learning the A. B. C. or a Scholar by his Accedence to his Grammar. See Ga. 4. 9.
not after Christ] Not according to the doctrine and institution of Christ, which only ought to take place in the Church, Gal. 1. 6. 8, 9. & 2. 21. & 5. 2. 4.
V. 9. in him dwelleth] By the union of the Divine nature with the humane in the unitie of his person; the Godhead dwelleth in Christ as the soul in the body.
all the fulnesse of the Godhead] Or, the whole fulnesse. The perfect Deitie of the Sonne with all his attributes, and not only in regard of some particular gifts and graces, as he dwelleth in the Prophets, Apostles, and other Saints.
bodily] That is, personally, as the Greek word foreign, sometimes signifieth; or, substantially, in opposition to the shadows and figures of the old Testament, as the word is taken in this very Chapter, Vers. 17. yet the meaning is much at one, in whether of the two senses we take the word. For God is said in the Old Testament, to dwell in the Tabenacle, Ark of the Covenant, and Temple, but only as in the shadows and figures of Christs humane nature, which he shjould take on him in the fulnesse of time, to dwell in the same personally, or really and substantially with all his fulnesse: from whence the Apostle inferreth, that we must not look for any salvation without him; neither in the Ceremonies of the Law, nor in any humane institution, but onelyonly in him and his Word.
V. 10. Principalitie and power] See Col. 1. 16.
V. 11. Circumcision made without hands] Not a carnall and outward Circumcision, but an inward; not whereby a small part of the flesh or skin, but the whole body of sinne is taken away. Rom. 6. 6.
the body of the sinnes of the flesh] Gr. Tec. the body of the flesh.
V. 12. Buried with him in Baptisme] See Romanes 6. 4.
V. 13. dead in your sinnes] See Ephes. 2. 1.
V. 14. Blotting out] The Law was as the Writ or the Obligation, the use of the Ceremonies the ratification and acknowledgement of the debt, the bloud of Christ the payment thereof, whereupon the Obligation was cancelled.
hand-writing] The Greek word foreign, some take for a Writing by Gods own hand in Tables of stone, Exod 34. 1. and thereby understand the Morall Law, or ten Commandements, said here to be against us, in regard of that severe requiring of perfect obedience, which we were not able to perform; and thereby became subject to the curse thereof, which Christ did bear on the Crosse on our behalf, & thereby redeemed us from it; Gal. 3. 13. Yet forasmuch as the Apostle here purposely disputeth against Circumcision and other Ceremonies of the Law, it seemeth most probable, that by the hand-writing we are to understand the Ceremonies of the Law, which are called a hand-writing against us, because they were as an Obligation or bond whereby men did daily acknowledg their trespasses and debts unto God, and that they deserved the same death which the beast did endure; and could not by the outward use thereof be acquitted of the debt, as the Apostle declareth to the Hebrews, c. 10. v. 1, 2.
V. 15. spoiled] Taken from the Devill the unrighteous prey of so many soules, or stripped and unfurnished them of their power and armour, which were sinne and death, whose strength was the Law, 1 Cor. 15. 55, 56. Luke 11. 22. A metaphor taken from conquered and subdued Souldiers and Commanders, who were wont to be stript bare of their Arms, and to be publikely led in triumph, to be a spectacle to all men, untill they were brought to prison, and either there kept in bonds, or put to death.
a shew of them] Bringing them to open shame.
in it] Or, in himself. The Crosse was a Chariot of triumph, no Conquerour could have triumphed so gloriously in his Chariot, as Christ did on his Crosse; there he tooke away from Satan, that had the power of death, all ability to hurt us; for although he doth assault us still, yet we are assured of an absolute victory. Luke 10. 17. Rom. 8. 37. & 16. 20. Revel. 12. 10.
V. 16. in meat] Or, for eating and drinking.
in respect] Or, in part.
V. 18. beguile you of your reward] Or, judge against you. Permit no man to usurpe a power of domineering over your consciences, and to judge them guilty in these things; or, let no man take the prize which is laid ready at the Goale for you, by drawing you aside, under pretence of voluntary humility to those opinions and observances, which are not warrantable, as to use the Angels for your Mediatours, under a colour of awfull modestie, in not making your immediate addresse to God.
in a voluntary humilitie] Gr. being a voluntary humility.
intruding into those things] Usurping upon Christs office, and speaking as confidently of those his doctrines and laws, concerning Gods worship, as if they had come down from heaven, whereas they were nothing else but humane devices and speculations, without any solid ground at all.
V. 19. not holding the head] Not holding himself to the true knowledge of Christ, who is the onelyonly head of the Church, from whom all the body of the universall Church, being knit together by the joynts and bands of one common spirit, receiveth spirituall nourishment and augmentation, with the increasing of God, that is, which cometh of God.
V. 20. from the rudiments of the world] Or, from the elements of the world.
subject to Ordinances] Or, burdened with opinions, or, traditions. The word foreign, signifieth as well an enthralling our selves to doctrinall errours, as superstitious Rites and Ordinances.
V. 21. Touch not, taste not] These are the speeches of superstitious men, which Paul here inserteth, shewing thereby, that superstition doth grow from one degree to another. For first, they forbid to touch, that is, to eat or to drinke; then, to taste; and lastly, to handle at all; for that the speech is here onelyonly of such things wherewith the body is fed, appeareth by the two next following Verses. Or, because touch not, and handle not, seem little to differ, or not at all; it may be here said to one, touch not; to another, taste not; to a third, handle not, such or such meats.
V. 22. to perish] Gr. to corruption.
with the using] Gr. in the consumption of them.
V. 23. neglecting of the bodie] Or, punishing, or, not sparing of the body.
CHAP. III.
Vers. 1. SEek those things that are above] Give your selves to the study and practise of a spirituall and Angelicall life, elevating your hearts and thoughts into heaven, without setting any more your affections upon the things on the earth, or putting any opinion of holinesse in any outward earthly thing whatsoever. By the things that are above, he meaneth, everlasting happinesse and glory, whereof Christ hath taken possession for us in heaven, together with all spirituall gifts, requisite for salvation, which Christ at the right hand of his Father doth impart and distribute to his Church. Acts 2. 11. Eph. 4. 8.
sitteth on the right hand of God] Or, at. See Mark 15. 19. Luke 24 51. Acts. 7. 55. Rom. 8. 34.
V. 2. affection] Or, minde.
V. 3. ye are dead] Dead to the world, dead to the flesh, dead to all the vain and sinfull motions and desires thereof.
your life is hid] Your life of grace and of glory are hid and laid up in Christ with God, as out of the knowledge, so out of the danger of the world. Or, it is hid with Christ, that is, as Christs life and glorious reign in heaven, so your spirituall life is concealed from the eyes of worldly men.
V. 4. When Christ who is our life] That is, in whom, and by whom we live, who is not onelyonly the efficient and meritorious cause, but the pattern also of our spirituall life.
V. 5. your members] Those members which we made weapons of unrighteousnesse, or the evill affections and motions of corrupt nature, which is as it were a masse of sinne, called expressely the body of sinne, Rom. 6. 6. Col. 2. 11. These motions may be called members, because the reason and will of corrupt man doth use them, and produce operations by them, as the bodie doth use the members.
upon the earth] Thus the Apostle calleth these vicious desires, in regard they do ever move men to earthly things; viz. to the lusts of the flesh, the lusts of the eye, and the pride of life, 1 John 2. 16. whereof we shall be altogether freed in heaven. Rev. 21. 27.
fornication] See Ephes. 5. 3.
inordinate affection] Gr. passion. The word foreign, in the Originall signifieth some kinde of uncleannesse, in which men are rather passive then active; such as the Apostle intimateth, Rom. 1. 26. foreign
covetousnesse, which is idolatry] Some conceive the Apostle here to speak by way of aggravation; as when in 1 Sam. 15. 23. rebellion is said to be the sinne of witchcraft, and stubbornnesse to be idolatry; not that they are so properly, but that they are most hainous and execrable sinnes, as witchcraft and idolatry were deservedly esteemed. Yet farther, how covetousnesse may be termed idolatry, see the note upon Ephes. 5. 5.
V. 6. children of disobedience] An Hebraisme, unbeleeving or disobedient children, properly such as no good perswasion can work upon. Ephes. 5. 6.
V. 7. the which ye also] Gr. Tec. these ye also.
in them] Or, among them.
V. 8. you also put off all those] Or, put you also from you all these.
V. 9. old man with his deeds] Our unregenerate condition, or our old depraved nature, with the sinfull works thereof. See Rom. 6. 6. & Augustinum de vera relig c. 26. vetus homo exuitur primum in Baptismo, deinde quotidiano profectu novitatis.
V. 10. put on] He useth the metaphor of putting on, to shew that these graces are an addition to our nature, and that we are naked withot them, and that they are as a beautifull ornament to our soul. Ephes. 4. 24.
new man] See Ephes. 4. 24.
in knowledge] Gr. to knowledge.
V. 11. Greek nor Jew] From these words Epiphanius noteth four sects or sorts of religion which one after another bore sway in the world; from Adam to the Flood, Barbarisme; from the Flood to Abraham, Scythisme; and after that, Hellenisme, and Judaisme: But whether Saint Paul had reference unto these, it is uncertain: His plain meaning is this, That if we speak of renovation and salvation in Christ, there is no respect of persons at all; (Act. 10. 34.) for every man is accepted according to that measure of grace, by which Christ dwels and worketh in him. Gal. 3. 28.
Christ is all, and in all] See Gal. 3. 28.
V. 12. Put on] See V. 10.
V. 13. quarrell] Or, complaint.
V. 14. which is the bond of perfectnesse] Whereby all the members of the Church are perfectly united together, and do shew one another all due and brotherly affection. Or, the bond of perfection, that is, the bond which tyeth all Christian vertues together, and perfecteth them. Rom. 13. 8.
V. 15. peace of God] See Phil. 4. 7.
V. 16. dwell in you richly] Be familiarly acquainted with the Word, let it not passe by you as a stranger, or lodge and sojourn with you for a short space; but let it continually abide with you, and give it rich, that is, liberall entertainment, by frequent reading, hearing, meditating upon, and conferring about the Scriptures.
teaching and admonishing] Teaching the ignorant, admonishing and warning the carelesse. He seemeth not here to speak of publike teaching and admonition, by the explication and application of the Scriptures, in Sermons, Homilies, and other exhortations, which particularly appertain to the Pastorall function; but a private instruction, advise, direction, or admonition out of holy Scriptures, whereby all the faithfull are to impart their knowledge to others, and edifie and comfort one another.
in Psalms and Hymnes] See Ephes. 5. 19.
with grace] Gr. in grace; or, gracefully.
V. 17. And whatsoever ye doe] See 1 Cor. 10. 31.
in the Name of the Lord] Call upon the Name of Christ when ye doe it; or do it to Christs praise and glory. 1 Corinth. 10. 31.
V. 18. Wives, submit your selves] See Ephes. 5. 22. Tit. 2. 5. 1 Pet. 3. 1. Either the meaning is, that it is fit and agreeable to Gods Word, that they should submit; or submit in such sort, and with such a kinde of submission, as is fit for wives, not with a servile, but with a conjugall submission.
V. 19. Husbands, love your wives] See Ephes. 5. 25.
V. 20. Children, obey your parents in all things] See Ephes 6. 1.
V. 21. Fathers provoke not your Children, &c.] See Ephes. 6. 4.
to anger] Gr. Tec. above that is fitting.
V. 22. Servants, obey in all things] See Ephes. 6. 5. Tit. 2. 9. As the Apostle exhorteth the Children before, so here he will have servants obey th…ir Masters in all things; but with a limitation exprest Ephes. 6. 1. viz. in the Lord; in all things warrantable for the masters to command, and the servants to performe.
with eye-service] Gr. in eye-services. See Ephes. 6. 6.
V. 23. it heartily] Gr. from the …oul.
V. 24. the reward of the inheritance] He calleth it a reward, because he speaketh of servants; but addeth, of an inheritance, because that if they faithfully serve their masters, or rather the Lord Christ in them, the time shall come, when they shall be made sonnes of servants, and partakers of the Heavenly inheritance.
V. 25. the wrong which he hath done] Gr. what he hath wronged.
there is no respect of persons] See Rom 2. 11. Eph. 6. 9.
CHAP. IIII.
Vers. 1. Just and equall] Gr. equitie. Though there be a great inequalitie between Masters and servants, in respect of their outward and civill condition; yet there is an equalitie in respect of their spirituall, having both one master. And thus much the Heathen saw by the light of nature; Servi sunt? imo contubernales: servi sunt? imo humiles amiet: servi sunt? imo conservi. Or it is equall for masters to do their office to servants, as well as for servants to do their duty to them.
V. 2. Continue in prayer] See Luke 18. 1. 1 Thess. 5. 17.
V. 3. Withall, praying for us, &c.] See Ephes. 6. 19. 2 Thess. 3. 1.
door of utterance] He prayeth, not that God would open for him the gate of the prison, but a door of utterance; for he more desired the free passage of the Gospel, then his own enlargement. By the door of utterance is here meant a fair and happy opportunitie of preaching the Gospell, or powerfull assistance, or abilitie of speech, for which David prayeth, Psalme 51. 15.
V. 5. Walk in wisdome] See Ephes. 5. 15. That is, advisedly and circumspectly, that ye neither learn any evill by conversing with them that are without, nor give them any offence at all by your carriage. 1 Cor 10. 32.
redeeming the time] See Ephes. 5. 16.
V. 6. with grace] Or, gracious.
seasoned with salt] With di…cretion and prudence, that it may well relish in the palate of them that hear you; Marke 9. 51. Or, let your discourse be savory, avoiding all corrupt communication; for by salt the meat is made savory, and preserved from corruption. 1 …or. 15. 33. Ephes. 4. 29.
answer every man] Whether he be within or without the Church, whether it be to give an account of your faith, 1 Pet. 3. 15. or to comfort and exhort one another. 1 Thes. 5. 11.
V. 7. my state shall] Gr. things concerning me shall.
Minister] Or, Deacon.
V. 8. your estate] Gr. the things that concern you.
V. 12. labouring] Or, striving.
compleate] Or, filled.
V. 13. a great zeal for you] Gr. Tec. much labour for you.
V. 16. cause that it be read, &c.] Laodicea was a neighbour Church to Colosse, and the same false Apostles, who introduced errours among the Colossians (it is very like) set them abroach also at Laodicea, against which the reading of this Epistle in their Church, might serve them as a soveraigne Antidote.
from Laodicea] The Apostle doth not here speak of any Epistle which himself had written to those of Laodicea, as some conceive: exhibiting also a certain Epistle which is yet to be found in divers Latine and Dutch Testaments, intituled, The Epistle of Saint Paul to the Laodiceans; (which Epistle is spurious and Apocryphall) but of an Epistle sent to him from Laodicea, either by the Church, or some Apostolicall men there; in which letter there was a further declaration of the abovesaid errours, or the authors of them, which might also serve the Colossians for further warning and instruction, being compared by them with this present Epistle.
V. 17. say to Archippus] This Archippus seemeth to be the fellow Minister of Epaphras in this Church, whom the Apostle would have admonished and quickened, because Epaphras being absent, the whole burden lay upon him.