Colossians 1:18

Colossians 1:18-20 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: 18. Et ipse est caput corporis Ecclesiae, ipse principium, primogenitus mortuis, ut sit in omnibus ipse primas tenens: 19. For it pleased the Father that in him should all fulness dwell; 19. Quoniam in ipso placuit omnem plenitudinem inhabitare. 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. 20. Et per ipsum reconciliare omnia sibi, pacificando per sanguinem crucis eius, per ipsum, tam quae sunt super terram, quam quae sunt in coelis. 18. The head of the body. Having discoursed in a general way of Christ's excellence, and of his sovereign dominion over all creatures, he again returns to those things which relate peculiarly to the Church. Under the term head some consider many things to be included. And, unquestionably, he makes use afterwards, as we shall find, of the same metaphor in this sense -- that as in the human body it serves as a root, from which vital energy is diffused through all the members, so the life of the Church flows out from Christ, etc. ( Colossians 2:19 .) Here, however, in my opinion, he speaks chiefly of government. He shews, therefore, that it is Christ that alone has authority to govern the Church, that it is he to whom alone believers ought to have an eye, and on whom alone the unity of the body depends. Papists, with the view of supporting the tyranny of their idol, allege that the Church would be (akephalon) without a head, [309] if the Pope did not, as a head, exercise rule in it. Paul, however, does not allow this honor even to angels, and yet he does not maim the Church, by depriving her of her head; for as Christ claims for himself this title, so he truly exercises the office. I am also well aware of the cavil by which they attempt to escape -- that the Pope is a ministerial head. The name, however, of head is too august to be rightfully transferred to any mortal man, [310] under any pretext, especially without the command of Christ. Gregory shews greater modesty, who says (in his 92nd Epistle, 4th Book) that Peter was indeed one of the chief members of the Church, but that he and the other Apostles were members under one head. He is the beginning. As arche is sometimes made use of among the Greeks to denote the end, to which all things bear a relation, we might understand it as meaning, that Christ is in this sense (arche) the end. I prefer, however, to explain Paul's words thus -- that he is the beginning, because he is the first-born from the dead; for in the resurrection there is a restoration of all things, and in this manner the commencement of the second and new creation, for the former had fallen to pieces in the ruin of the first man. As, then, Christ in rising again had made a commencement of the kingdom of God, he is on good grounds called the beginning; for then do we truly begin to have a being in the sight of God, when we are renewed, so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first that rose again, but because he has also restored life to others, as he is elsewhere called the first-fruits of those that rise again. ( 1 Corinthians 15:20 .) That he may in all things. From this he concludes, that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time the phrase in omnibus (in all things) may be taken in two ways -- either over all creatures, or, in everything. This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway. 19. Because it hath pleased the Father that in him. With the view of confirming what he has declared respecting Christ, he now adds, that it was so arranged in the providence of God. And, unquestionably, in order that we may with reverence adore this mystery, it is necessary that we should be led back to that fountain. "This," says he, "has been in accordance with the counsel of God, that all fullness may dwell in him." Now, he means a fullness of righteousness, wisdom, power, and every blessing. For whatever God has he has conferred upon his Son, that he may be glorified in him, as is said in John 5:20 . He shews us, however, at the same time, that we must draw from the fullness of Christ everything good that we desire for our salvation, because such is the determination of God -- not to communicate himself, or his gifts to men, otherwise than by his Son. "Christ is all things to us: apart from him we have nothing." Hence it follows, that all that detract from Christ, or that impair his excellence, or rob him of his offices, or, in fine, take away a drop from his fullness, overturn, so far as is in their power, God's eternal counsel. 20. And by him to reconcile all things to himself. This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. [311] Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. [312] Hence we must consider the contrasts to these things to be understood -- that if this is Christ's prerogative, it does not belong to others. For of set purpose he disputes against those who imagined that the angels were pacificators, through whom access to God might be opened up. Making peace through the blood of his cross. He speaks of the Father, -- that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him. ( 2 Corinthians 5:21 .) The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God. In adding by him, he did not mean to express anything new, but to express more distinctly what he had previously stated, and to impress it still more deeply on their minds -- that Christ alone is the author of reconciliation, as to exclude all other means. For there is no other that has been crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us. Both upon earth and in heaven. If you are inclined to understand this as referring merely to rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it to all without exception; but that I may not be under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there is a question not easy of solution. For what occasion is there for reconciliation, where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner -- that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul's words, that God hath reconciled to himself. That explanation, therefore, is forced. It remains, that we see what is the reconciliation of angels and men. I say that men have been reconciled to God, because they were previously alienated from him by sin, and because they would have had him as a Judge to their ruin, [313] had not the grace of the Mediator interposed for appeasing his anger. Hence the nature of the peace making between God and men was this, that enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge. Between God and angels the state of matters is very different, for there was there [314] no revolt, no sin, and consequently no separation. It was, however, necessary that angels, also, should be made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had they not been confirmed by the grace of Christ. This, however, is of no small importance for the perpetuity of peace with God, to have a fixed standing in righteousness, so as to have no longer any fear of fall or revolt. Farther, in that very obedience which they render to God, there is not such absolute perfection as to give satisfaction to God in every respect, and without the need of pardon. And this beyond all doubt is what is meant by that statement in Job 4:18 , He will find iniquity in his angels. For if it is explained as referring to the devil, what mighty thing were it? But the Spirit declares there, that the greatest purity is vile, [315] if it is brought into comparison with the righteousness of God. We must, therefore, conclude, that there is not on the part of angels so much of righteousness as would suffice for their being fully joined with God. They have, therefore, need of a peace maker, through whose grace they may wholly cleave to God. Hence it is with propriety that Paul declares, that the grace of Christ does not reside among mankind alone, and on the other hand makes it common also to angels. Nor is there any injustice done to angels, in sending them to a Mediator, that they may, through his kindness, have a well grounded peace with God. Should any one, on the pretext of the universality of the expression, [316] move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not even of wicked men: though I confess that there is a difference, inasmuch as the benefit of redemption is offered to the latter, but not to the former. [317] This, however, has nothing to do with Paul's words, which include nothing else than this, that it is through Christ alone, that, all creatures, who have any connection at all with God, cleave to him. Footnotes: [309] See Institutes, vol. 2, p. 11. [310] "Est si honorable et magnifique qu'il ne pent estre transfer? a homme mortel;" -- "Is so honorable and magnificent, that it cannot be transferred to a mortal man." [311] "Bannis de la compagnie de Dieu;" -- "Banished from the society of God." [312] "Tant excellent soit-il;" -- "However excellent he may be." [313] "A leur confusion et ruine;" -- "To their confusion and ruin." [314] "En eux;" -- "Among them." [315] "Que la plus grande purete qu'on pourroit trouuer, ne sera que vilenie et ordure;" -- "That the greatest purity that could be found will be nothing but filth and pollution." [316] "Sous ombre de ce mot, Toutes choses;" -- "Under the pretext of this word, All things." [317] "Est offert aux meschans et reprouuez, et non pas aix diables;" -- "Is offered to the wicked and reprobate, but not to devils."

{8} And he is the head of the body, the church: who is the beginning, the {l} firstborn from the dead; that in all things he might have the preeminence. (8) Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church. (l) Who so rose again that he should die no more, and who raises others from death to life by his power.

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. And he is the head — See the note on Ephesians 1:22 . Angels are under Christ as a head of government, of influence, of confirmation, not of redemption, as we. (Elton.) The firstborn from the dead — sc. of those that rise to eternal life. Others rose, but to die again, and by virtue of his resurrection; as the firstborn among the Jews communicated his good things to his brethren.

And he is the head of the body, the church: having spoken of Christ in reference to the creatures in general, or old creation, showing how he is the Creator, Preserver, and Governor thereof, the apostle doth here speak of him with a special reference to his church, or the new creation, whereof he shows here, (as elsewhere: See Poole on " Ephesians 1:22 ,23" , with Ephesians 4:15 , and Ephesians 5:23 ), that he is the Head and Governor, his chosen and called being the proper subjects of his special kingdom, the choice body, unto which he doth more peculiarly relate, Colossians 1:24 , for the guiding and governing of it, he being that to it which the head is to the natural body, and more especially in the two former respects: 1. Of their union to God, which was chiefly designed and expressed in those words, who is the beginning, i.e. the first foundation or principle of their union to God, whereupon the first corner-stone of the church’s happiness is laid, he being the beginning of the second creation, as of the first, Revelation 3:14 . And: 2. Of their restoration from sin and death, being brought into that first-designed happiness, which is the great intention of that union, as appears from the following expression, the firstborn from the dead , in a special distinction from the dead, here too of the creature, Colossians 1:15 . The apostle doth not tautologize, but what he spoke of Christ there with respect to the creature, he doth here speak of him with respect to his church, as 1 Corinthians 15:20 ,23 Re 1:5 . By the particle from is implied not only that he was before the dead, but that he was numbered amongst the dead in respect of that nature wherein he was once dead; from which he was demonstrated to be first-born; his resurrection with a glorious body { Philippians 3:21 } being a kind of new birth, whereby upon the reunion of his holy soul and body he was born from the womb of the grave, the Head in regard of the members: resurrection is called a regeneration, Matthew 19:28 ; and as there is a gracious resurrection of the soul upon effectual calling in conversion, so there is a glorious regeneration of the body in the resurrection, Luke 20:36 , in contradistinction to Luke 20:34 . Christ is the first-born of these, in reference to God, Acts 26:23 1 Corinthians 15:20 ,23 ; as the first-fruits, or first ear of this blessed harvest, that was carried up into the sanctuary, and offered in due season to the eternal Father, until the rest do become ripe: and in reference to the dead, i.e. in the Lord, 1 Corinthians 15:18 1 Thessalonians 4:14 Revelation 14:13 ; from whom he first rose in regard of time fully and perfectly; and of whom, in regard of dignity and dominion, Psalm 89:27 Galatians 4:1 , he is chief, and Lord, (hath the pre-eminence, as it follows), and is first in regard of causality of those dead in him, standing in relation to him their Head, Romans 11:15 , with 1 Corinthians 15:20 , who shall be perfectly raised by virtue of his resurrection. And however it be said, both in the Old and New Testament, some were before raised; yet he was the cause of his own resurrection, as none others were, or can be. He properly rose, and that by his own power, Psalm 110:7 John 10:17 ,18 ; others were and will be raised by his. In regard of the sort and kind of resurrection, he it was first which was not imperfect, as others, or Lazarus, who was raised but to return to his former state of mortality; but perfect, Christ rose to die no more, Romans 6:9 Hebrews 9:28 . He was the first that rose as a public person, Head of his Church, the Second Adam, representing all his members, 1 Corinthians 15:21 ,22 , who are raised together with him spiritually, virtually, and representatively, Ephesians 2:6 1 Peter 3:21 : those actually raised before in another sort were like singular ears of corn, by occasion more timely gathered for a special instance of Divine power, but Christ was the first that ever rose in the nature and quality of the first-fruits duly gathered, to sanctify and consecrate the whole harvest of the dead in him, who shall one day be raised to a conformity unto him, Philippians 3:21 . The Socinians, from this metaphorical expression of Christ’s being the first-born from the dead, and fetching in that passage where it is said: Thou art my Son, this day have I begotten thee, Acts 13:33 , do oppose Christ’s natural and eternal Sonship, but very inconsequently and absurdly; for: 1. Christ was properly the Son of God before his resurrection from the dead, he did not then receive that relation by it, as other texts clearly prove, Psalm 2:7 Proverbs 30:4 Micah 5:2 John 1:1 17:5 . 2. If his resurrection had been a begetting of him, then would he have begotten himself, so been Father and Son to himself, because he raised himself. As to that other text they allege, things are sometimes said to be done then, when only manifested and doclared to be done: then was Christ the first of all the dead that was born, and raised again in incorruption, declared to be the Son of God with power, Romans 1:4 , according to the prophecy: q.d. This day I have manifested thee by raising of thyself to be my natural Son, whom I begat from everlasting. Be sure he hath the primacy and pre-eminence, as it follows. That in all things he might have the pre-eminence; which some expound as the end and intention of Christ the agent, that he might obtain the primacy, Romans 14:9 2 Corinthians 5:15 , or hold the first place in all things; whether more generally, according with the common scope of the apostle in the precedent verses, compared with Colossians 2:10 John 5:25 ,29 Eph 1:22 ; or more specially, amongst his brethren and all the members of his mystical body, Romans 8:29 , with 2 Corinthians 5:17 ,18 ; but this is not material, because all things are brought under his empire. Others, because the primacy doth belong to him by undoubted right, and that he, being Head of his church, did ultimalely design to save it, and so to glorify his Father, do expound it rather as the event, consequent, and conclusion from the antecedent, which is the end of the work, so as that, or in such a sort as, he actually is declared to be the first, or he holds the primacy in the old and new creation. According to the agreement with his Father, he is such a one as not only hath all manner of privileges, that any in this or the other world do, or may be supposed to, excel in; but also with a pre-eminence, a primacy in all, above what any one hath in any thing he may glory of.

And he is the head of the body, the church,.... By "the church" is meant, not any particular congregated church, as the church at Colosse, or Corinth, or any other; but the whole election of grace, the general assembly and church of the firstborn, whose names are written in heaven in the Lamb's book of life; the church which Christ has given himself for, and has purchased with his blood, and builds on himself the rock, and will, at last, present to himself a glorious church without spot or wrinkle, or any such thing; this is compared to an human body, and therefore called "the body"; which is but one, consisting of many members in union with each other, set in their proper places in just symmetry and proportion to each other, and subservient to one another, and are neither more nor fewer; see 1 Corinthians 12:12 , &c. and of this body, the church, Christ is "the head"; he was the representative head of this body of elect men from all eternity, and in time; he is a political head of them, or in such sense an head unto them, as a king is to his subjects; he reigns in them by his Spirit and grace, and rules them by wholesome laws of his own enacting, and which he inscribes on their hearts, and he protects and defends them by his power; he is an economical head, or in such sense an head of them, as the husband is the head of the wife, and parents and masters are the heads of their families, he standing in all these relations to them; and he is to them what a natural head is to an human body; of all which See Gill on 1 Corinthians 11:3 . The Messiah is called one head, in Hosea 1:11 ; which Jarchi explains by David their king, and Kimchi on the place says, this is the King Messiah: who is the beginning; which either denotes the eternity of Christ, who was not only in the beginning, and was set up from the beginning, from everlasting, but is also the beginning and the end; and who is, indeed, without beginning of days, or end of life: or his dominion; he is the principality, as the word may be rendered; he is the principality of principalities, the head of all principality and power, the angels; he is the Prince of the kings of the earth; he is King of saints; the kingdom of nature and providence is his, and the government of his people in a special manner is on his shoulders: or this may design his being the first cause of all things; he is the beginning of the creation of God; the efficient cause of all created beings; he is the beginning of the church, of which he is the head; as Eve was from Adam, so is the church from Christ; it is a body of his preparing, and a temple of his building, and where he sits as a priest on his throne, and has the government of it: the second number, wisdom, in the cabalistic tree of the Jews, is called "the beginning" (n), as is the Logos, or Word, by Philo the Jew (o): the firstborn from the dead; the first that rose from the dead by his own power, and to an immortal life; for, though others were raised before him, and by him, yet not to a state of immortality; the path of life, to an immortal life, was first shown to him as man; and who also is the firstfruits of them that sleep, and so the pledge and earnest of the future resurrection of the saints; and is both the efficient and exemplary cause of it; the resurrection of the dead will be by him as God, and according to his own, as man: that in all things he might have the pre-eminence; or might be the first and chief over all persons, angels, and men; having a superior nature, name, and place, than the former, and being the firstborn among many brethren designed by the latter: and in all things he is the first, and has the precedence and primacy; in sonship, no one is a Son in the sense he is; in election, he was chosen first, and his people in him; in the covenant, he is the surety, Mediator, and messenger of it, he is that itself; in his human nature, he is fairer than the children of men; in redemption, he was alone, and wrought it out himself; in life, he exceeded all others in purity, in doctrine, and miracles; and in dying he conquered death, and rose first from it; in short, he died, revived, and rose again, that he might be Lord both of dead and living; and he ought to have the pre-eminence and first place in the affections of our hearts, in the contemplations of our minds, in the desires of our souls, and in the highest praises of our lips, (n) Cabala denudata, par. 2. p. 7. & Lex. Cabal. p. 679, 681. (o) Philo de Conf. ling. p. 341.

Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.

18. Revelation of Christ to the Church and the new creation, as the Originator of both. he—emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, 18). head of the body, the church—The Church is His body by virtue of His entering into communion corporeally with human nature [Neander], (Eph 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church. who is—that is, in that He is the Beginning [Alford]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Col 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on [2403]Col 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church. the beginning—namely, of the new creation, as of the old (Pr 8:22; Joh 1:1; compare Re 1:8): the beginning of the Church of the first-born (Heb 12:23), as being Himself the "first-born from the dead" (Ac 26:23; 1Co 15:20, 23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Col 1:15); (2) As the first-born of His mother (Mt 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Ro 8:21, 22) (Mt 19:28; Ac 13:33; Re 1:5). Sonship and resurrection are similarly connected (Lu 20:36; Ro 1:4; 8:23; 1Jo 3:2). Christ by rising from the dead is the efficient cause (1Co 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Mic 2:13; Ro 6:5; Php 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members. that in all things—He resumes the "all things" (Col 1:20). he might have the pre-eminence—Greek, "He Himself may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (Col 1:15). "Begotten before every creature, or "first-born of every creature" (Ps 89:27; Joh 3:13).

And he is the head of the body, the church - Notes Ephesians 1:22 ; Ephesians 5:23 , note. Who is the beginning - In all things - alike in the work of creation and in the church. He is the fountain of authority and power, and commences everything that is designed to uphold the order of the universe, and to save the world. The first-born from the dead - At the head of those who rise from their graves. This does not mean literally that he was the first who rose from the dead for he himself raised up Lazarus and others, and the bodies of saints arose at his crucifixion; but it means that he had the pre-eminence among them all; he was the most illustrious of those who will be raised from the dead, and is the head over them all. Especially, he had this pre-eminence in the resurrection in this respect, that he was the first who rose from death to immortality. Others who were raised undoubtedly died again. Christ rose to die no more; see the notes at 1 Corinthians 15:20 . That in all things - Margin, "among all." The Greek will bear either construction, and either will accord with the scope of the apostle's remarks. If the former, it means that he is at the head of all things - the universe; if the latter, that he is chief among those who rose from the dead. Each of these is true, but the scope of the passage seems rather to require us to understand this of everything, and to mean that all the arrangements respecting him were such as to give him supremacy over the universe. He might have the pre-eminence - Greek, "might be first" - πρωτεύων prōteuōn. That is, might be first in rank, dignity, honor, power. He has the pre-eminence: (1) as over the universe which he has formed - as its Creator and Proprietor; (2) as chief among those who shall rise from the dead - since he first rose to die no more, and their resurrection depends on him; (3) as head of the church - all synods, councils, and governments being subject to him, and he alone having a right to give law to his people; and, (4) in the affections of his friends - being in their affections and confidence superior to all others.