Col 1:18-20 | RWP | e4.org | The head of the body ( η κεφαλη του σωματος ). Jesus is first also in the spiritual realm as he is in nature (verses ). Paul is fond of the metaphor of the body ( σωμα ) for believers of which body Christ is the head ( κεφαλη ) as seen already in ; , ; . See further ; .; , ; . The church ( της εκκλησιας ) Genitive case in explanatory apposition with του σωματος . This is the general sense of εκκλησια , not of a local body, assembly, or organization. Here the contrast is between the realm of nature ( τα παντα ) in verses and the realm of spirit or grace in verses . A like general sense of εκκλησια occurs in .; ; . In Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια , verse , one new man εις ενα καινον ανθρωπον , verse , one body εν εν σωματ , verse , family of God οικειο του θεου , verse , building or temple οικοδομη and ναος , verses ). Who ( ος ). Causal use of the relative, "in that he is." The beginning ( η αρχη ). It is uncertain if the article ( η ) is genuine. It is absolute without it. Christ has priority in time and in power. See for his relation as αρχη to creation and , for απαρχη used of Christ and the resurrection and for αρχηγος used of him as the author of life and of Jesus and salvation and of Jesus as the pioneer of faith. That in all things he might have the preeminence ( ινα γενητα εν πασιν αυτος πρωτευων ). Purpose clause with ινα and the second aorist middle subjunctive of γινομα , "that he himself in all things (material and spiritual) may come to ( γενητα , not η , be) hold the first place" ( πρωτευων , present active participle of πρωτευω , old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See for this same use of πρωτοτοκος with των νεκρων (the dead).

‏ Colossians 1:18-20

The head of the body ( η κεφαλη του σωματος ). Jesus is first also in the spiritual realm as he is in nature (verses 18-20). Paul is fond of the metaphor of the body ( σωμα ) for believers of which body Christ is the head ( κεφαλη ) as seen already in 1Co 11:3; 12:12, 27; Ro 12:5. See further Col 1:24: 2:19; Eph 1:22f.; 4:2, 15; 5:30.

The church ( της εκκλησιας ) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature ( τα παντα ) in verses 15-17 and the realm of spirit or grace in verses 18-20. A like general sense of εκκλησια occurs in Eph 1:22f.; 5:24-32; Heb 12:23. In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse 12, one new man εις ενα καινον ανθρωπον, verse 15, one body εν εν σωματ, verse 16, family of God οικειο του θεου, verse 19, building or temple οικοδομη and ναος, verses 20-22).

Who ( ος ). Causal use of the relative, "in that he is."

The beginning ( η αρχη ). It is uncertain if the article ( η ) is genuine. It is absolute without it. Christ has priority in time and in power. See Re 3:14 for his relation as αρχη to creation and 1Co 15:20, 23 for απαρχη used of Christ and the resurrection and Ac 3:14 for αρχηγος used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12-2 of Jesus as the pioneer of faith.

That in all things he might have the preeminence ( ινα γενητα εν πασιν αυτος πρωτευων ). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to ( γενητα, not η, be) hold the first place" ( πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Re 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).

For it was the good pleasure of the Father ( οτ ευδοκησεν ). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Mt 3:17; 1Co 10:5).

All the fulness ( παν το πληρωμα ). The same idea as in 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mr 8:20 of the baskets, Ga 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.

Should dwell ( κατοικησα ). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ ( εν αυτω ).

Through him ( δι' αυτου ). As the sufficient and chosen agent in the work of reconciliation ( αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound ( απο, κατα with αλλασσω ) occurs only here, verse 22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Ro 5:10), though διαλλασσω (Mt 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.

Unto himself ( εις αυτον ). Unto God, though αυτον is not reflexive unless written αυτον.

Having made peace ( ειρηνοποιησας ). Late and rare compound (Pr 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mt 5:9; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)

making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).

Through the blood of his cross ( δια του αιματος του σταυρου αυτου ). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.

Or things in the heavens ( ειτε τα εν τοις ουρανοις ). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), universitas rerum (Ellicott).