King James Bible
with Catholic Commentary by George Leo Haydock

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Colossians 1

The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope. (1-8) Prays for their fruitfulness in spiritual knowledge. (9-14) Gives a glorious view of Christ. (15-23) And sets out his own character, as the apostle of the Gentiles. (24-29)

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The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope

1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

8 Who also declared unto us your love in the Spirit.

Prays for their fruitfulness in spiritual knowledge

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

14 In whom we have redemption through his blood, even the forgiveness of sins:

Gives a glorious view of Christ

15 Who is the image of the invisible God, the firstborn of every creature:

16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

17 And he is before all things, and by him all things consist.

18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

19 For it pleased the Father that in him should all fulness dwell;

20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

And sets out his own character, as the apostle of the Gentiles

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

29 Whereunto I also labour, striving according to his working, which worketh in me mightily.

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G Haydock's Catholic Bible Commentary

Ver. 6. In the whole world; i.e. a great part of it. Wi. — This epistle was written in the year 62, at which time the gospel had spread itself through the whole world by the preaching not only of the apostles, but of their disciples, and by the noise which this new religion made. Calmet. — S. Austin sheweth with S. Paul, that the Church and Christ’s gospel was to grow daily, and to spread all over the world; which cannot stand with what heretics allude of the failure of the Church, nor with their own obscure conventicles. ep. lxxx. ad finem.

Ver. 7. Of Epaphras, who seems to have been their first apostle, and their bishop. Wi.

Ver. 8. Your love. Your charity for all men, founded on the love of God. Others understand it of the affection which they had for S. Paul. S. Chrys.

Ver. 9. In all wisdom. He begins by an admonition against false teachers, who it is likely, says S. Chrys. with their philosophical notions mixed errors and fables. Wi.

Ver. 10. Worthy of God: axios tou kuriou. So S. Ambrose and the Greek doctors; or thus, worthily, pleasing God, and this not by faith only, but fruitful in every good work. Ibid. — God, in[1] all things pleasing him. This is the construction of the Latin by the Greek. Wi.

Ver. 14. It is through the blood of Christ, and not by the law of Moses, that we are freed from the power of death. If the law could have saved us, the coming of Christ would have been useless. See then, he says, if it be proper to engage under a law which is so inefficacious. Calmet. — From this verse and from v. 12, et alibi passim, we are taught that we are not only by imputation made partakers of Christ’s benefits, but are by his grace made worthy thereof, and deserve our salvation condignly, ex condigno. B.

Ver. 15. The first[2] born of every creature. S. Chrys. takes notice against the Arians, that the apostle calls Christ the first-begotten, or first-born, not the first created, because he was not created at all. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. See Rom. viii. 29. Wi.

Ver. 16. Thrones, &c. are commonly understood to refer to the celestial hierarchy of Angels, though as to their particular rank, &c. nothing certain is known. We may here observe, that the Holy Spirit proportions itself and speaks according to our ideas of a temporal kingdom, in which one authority is subject to another. In the same manner the Angels seem subordinate to one another. S. Dionysius in Calmet. — All things were created by him, and in him, and [3]consist in him. If all things that are were made by him, he himself was not made. And his divine power is also signified, when it is said all things consist or are preserved by him. Wi.

Ver. 18. He is the head of the body, the church. He now speaks of what applies to Christ as man. — The first-born from the dead; i.e. the first that rose to an immortal life. Wi.

Ver. 19. In him it was pleasing, that all fulness should dwell.[4] The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Prot. translation, followed by Mr. N. by way of explanation adds, it hath pleased the Father; but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to the Father, seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. Wi.

Ver. 20. To reconcile all things unto himself, . . . through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and . . . in heaven: not that Christ died for the Angels, but, says S. Chrys. the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. Wi. — In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. S. Austin.

Ver. 24. And fill up those things . . . in my flesh for his body, which is the church.[5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See S. Chrys. and S. Aug. Wi. — Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful. Ch. — S. Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. S. Chrys. — The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.

Ver. 25. According to the dispensation of God; i.e. to the appointment of his divine providence. Wi.

Ver. 26. The mystery of Christ’s incarnation, which hath been hidden, &c. See Ephes. i. 12. and v. 4, &c. Wi.

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[1] V. 10. Ut ambuletis dignè Deo per omnia placentes; axios tou Kuriou eis pasan areskeian.

[2] V. 15. Primogenitus omnis creaturæ; prototokos pases ktiseos. S. Chrys. log. g. p. 103. ou protoktistos, alla prototokos . . . oukoun ektistai.

[3] V. 16. In ipso constant; en auto sunesteke. See S. Chrys.

[4] V. 19. In ipso complacuit. We may rather understand Deo than Patri. So S. Chrys. p. 105. ten thelesin tou Theou, touto gar estin oti en auto endokese.

[5] V. 24. Adimpleo quæ desunt; ta usteremata. See S. Chrys. and S. Aug. in Ps. lxxxvi. tom. 4. p. 922. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. Vide S. Chrys. om. d. p. 109.