Colossians 1:12

Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, Col 1:12. He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner: -

I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, etc., Col 1:12, Col 1:13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, Col 1:13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness (Jo1 1:6), from the dominion of Satan, who is the prince of darkness (Eph 6:12), and from the damnation of hell, which is utter darkness," Mat 25:30. They are called out of darkness, Pe1 2:9. 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph 5:8. Who hath called you out of darkness into his marvellous light, Pe1 2:9. Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son (Mat 3:17), and eminently the beloved, Eph 1:6. 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, Col 1:12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it." This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom 8:17. And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam 1:17; Joh 1:5. (2.) What this grace is. It is a meetness for the inheritance: "He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit." It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom 8:15. And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal 4:6. This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified (Rom 8:30), and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, Col 1:15-17. (1.) He is the image of the invisible God. Not as man was made in the image of God (Gen 1:27), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb 1:3. He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, Joh 1:14; Joh 14:9. (2.) He is the first-born of every creature. Not that he is himself a creature; for it is prōtotokos pasēs ktiseōs - born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Pro 8:23-26. It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb 1:2. The word, with only the change of the accent, prōtotokos, signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, Col 1:16. He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, Joh 1:3. He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, Pe1 3:22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; di' autou kai eis auton. Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom 11:36; eis auton ta panta. (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Pro 8:22. And in the beginning the Word was with God and was God, Joh 1:1. He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb 1:3. The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion.

2. The apostle next shows what he is as Mediator, Col 1:18, Col 1:19. (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph 1:22, Eph 1:23. (2.) He is the beginning, the first-born from the dead, archē, prōtotokos - the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, Co1 15:20. (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb 1:4), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, Joh 5:23. (4.) All fulness dwells in him, and it pleased the Father it should do so (Col 1:19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (Joh 1:16), and he fills all in all, Eph 1:23.

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured.

1. Wherein it consists. It is made to lie in two things: - (1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, Col 1:14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph 1:7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, Col 1:20. He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph 1:10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaiōsasthai - he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, Col 1:21. Here see what was their condition by nature, and in their Gentile state-estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault.

2. How the redemption is procured: it is through his blood (Col 1:14); he has made peace through the blood of his cross (Col 1:20), and it is in the body of his flesh through death, Col 1:22. It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb 9:22. There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached: To every creature under heaven (Col 1:23), that is, it was ordered to be preached to every creature, Mar 16:15. It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it.

2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom 11:13. And again in Col 1:25, Whereof I am made a minister. Observe here,

(1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him (Col 1:25), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour.

(2.) For whose sake he had his ministry: "It is for you, for your benefit: ourselves your servants for Jesus' sake, Co2 4:5. We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service."

(3.) What kind of preacher Paul was. This is particularly represented.

[1.] He was a suffering preacher: Who now rejoice in my sufferings for you, Col 1:24. He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share.

[2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, Col 1:28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios, either perfect in the knowledge of the Christian doctrine (Let us therefore, as many as are perfect, be thus minded, Phi 3:15; Ti2 3:17), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church (Eph 5:27), and bring them to the spirits of just men made perfect, Heb 12:23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently (Col 1:29): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it (Eph 3:7): According to the gift of the grace of God given unto me, by the effectual working of his power.

3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, Col 1:26, Col 1:27. Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, Co2 3:13. (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, Co2 3:14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph 3:4, Eph 3:5. And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph 3:6. This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory.

4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, Col 1:23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (Co1 15:58) and hold fast the profession of our faith without wavering, Heb 10:23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb 10:39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, Pe1 1:9.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Col_1:12-14

Giving thanks unto the Father which hath made us meet.

The Fathers gift through the Son

1. These grounds of thanksgiving are but various aspects of the great blessing of salvation. The diamond flashes green and purple and yellow and red, according to the angle at which its facets catch the eye.

2. All these blessings are the present possessions of Christians.

3. Note the remarkable correspondence with Act_26:17-18.

I. The first ground of thankfulness which all Christians have is that they are fit for the inheritance. The metaphor is drawn from Israels inheritance of Canaan. Unfortunately our use of heir and inheritance is confined to succession on death. In Scripture it implies possession by lot, and points to the fact that the people did not win their land, but God had a favour unto them. So the Christian inheritance is not won by merit, but given by Gods goodness.

1. Is it present or future? Both: because whatever may wait to be revealed, the essence of all which heaven can bring is ours to-day who live in the faith and love of Christ. The difference is one of degree, not of kind. He who can say, The Lord is the portion of my inheritance will neither leave his treasures behind by death, nor enter on a new inheritance. Its beginnings are here but as the earnest, limited, in comparison, as the tuft of grass which used to be given to a new possessor, when set against the broad lands from which it was plucked. Here the idea is that of a present fitness for a mainly future inheritance.

2. The inheritance is, in the light, a realm where purity and knowledge and gladness dwell.

3. From this it follows that it can only be possessed by saints. There is no merit, but there is congruity. If it be a kingdom of light, then only souls who love the light can go thither, and until owls and bats rejoice in the sunshine there will be no way of being fit but by ourselves being light in the Lord.

4. But men not perfectly pure are fit. The Colossians were made meet at their conversion. Incipient faith in Christ works a change so great as to fit us, for although it be but as a grain of mustard seed, it shapes from henceforth our personal being. There is nothing in this inconsistent with the need of continual growth in congruity. True fitness will become more and more fit.

5. The land was parted among the tribes according to their strength; some had a wider, some a narrower strip. So as there are differences of character here there will be differences in participation hereafter. Star differeth from star.

II. The second ground is the change of king and country. In the deliverance there may be a reference to that of Israel suggested by inheritance, while the translation may be derived from the practice of deporting whole bodies of natives from conquered kingdoms to some other part of the conquerors realm.

1. The two kingdoms and their kings.

(1) The power of darkness (Luk_22:18) implies harsh, arbitrary dominion, a realm of cruel and grinding sway. Men who are not Christians live in a subjection to darkness of ignorance, misery, and sin.

(2) What a wonderful contrast do the other kingdom and King present! The Son who is the object of Gods love. Wherever men lovingly obey Christ is His kingdom of light, gladness, hope, knowledge, and righteousness.

2. The transference of subjects. A great conqueror has come, and speaks to us as Sennacherib did to the Jews (2Ki_18:31-32). If we listen He will lead us away and plant us, not as pining exiles, but as happy citizens in the kingdom which the Father has appointed.

3. The transference is effected the moment we yield our heart to Christ. When we die we shall change provinces, but not kingdoms or King, only we shall see the King in His beauty.

III. The heart and centre of all thankfulness is the redemption we receive through Christ.

1. Redemption is the act of delivering a captive by ransom. So it is the same as the deliverance of the previous verse, only what is there an act of power is here an act of self-sacrificing love. Christs death breaks the chains, sets us free, and acquires us for Himself.

2. The essential element of this redemption is forgiveness, not only the removal of legal penalties, however. The truest penalty of sin is that death which is separation from God; and the conceptions of judicial pardon and Fatherly forgiveness unite in the removal of that separation and the deliverance of the heart and conscience from the burden of guilt and a Fathers wrath.

3. Such forgiveness leads to that full deliverance from the power of darkness which is the completion of redemption. Forgiveness means sending away not only as guilt but as habit.

4. The condition of possessing this redemption is union with Christ. In whom. We cannot get His gifts without Himself.

5. Redemption is a present and growing possession. We have, or are having. (A. Maclaren, D. D.)

The inheritance of the faithful

1. In the spirit of joyfulness Paul stirs up his brethren to gratitude.

2. This gratitude was due to God. They owed much to Epaphras, Paul, and Philemon, and others. Many are the subordinate cisterns out of which all have drawn refreshing water. But the water that is there, is there only because it has been supplied from the overflow of the inexhaustible fountain above.

3. God is The Father; not the Father of the Lord Jesus Christ my Father, yours, or ours; but absolutely the original, archetypal fountain from which all other excellent fatherhoods are derived. Full scope is thus left to the Colossians to claim their peculiar share of the blessing laid up in the Divine Fatherhood, e.g.

I. Meetness for the heavenly inheritance. A desire is expressed that they should be led out beyond themselves. Giving thanks to the Father who hath made not you, not myself, Timothy and all true brethren; us.

1. The inheritance. There are many heritages; some evil. This is an inheritance incorruptible, undefiled, etc., and thus one in heaven, an eternal inheritance--in one word, perfected salvation. To the heirs of this angels are ministers, and they, being heirs of God, and joint heirs with Jesus Christ, are heirs of all things, as they are Christs and Christ is Gods.

2. It is the inheritance of the saints. There are two classes among men. The inheritance belongs to the holy ones.

3. It is in the light. But it belongs not only to those who are in the light, but to those who are in the dusk.

4. For this God has made us meet to be partakers, i.e., partners, sharers, which annihilates selfishness. Things are not equally distributed here, but they will be there; and even here, like an earnest of what is coming, one of the greatest of Divine boons, the light, unlike our farthing candles, is wondrously impartial.

5. For this we need meetness, not for salvation, but for the heritage. Through sin we are disqualified. Happiness is interchangeable with holiness. Hence we need transformation. Nothing that defileth shall enter there.

II. The great deliverance.

1. The apostle was a rescued man, and so was Timothy, and the Colossians. They had all experienced emancipation and were free.

2. The Divine Father, who feels peculiarly at home in heaven, was the Author of their freedom, as He is of all liberty. Men have sold themselves, but as His offspring they have a right to the prerogatives of children, and God has come down in the person of Jesus to make them free.

3. This rescue is from the power of darkness.

(1) Men are in the dark in reference to all that was most important to their weal; as to their own nature, the character of God, and forgiveness.

(2) This darkness involves the obscuration of all that is fitted to impart delight. When we are out at night we might wander in the choicest gardens, and be surrounded with enchanting scenery, but it would be utterly blank; even if we were in delightful company we should not be able to adequately appreciate it.

(3) More than this is involved. Darkness means danger, and hence the Colossians had been under its power, which is darkness personified. The idea is tyrannous power, power to do harm, because power in which malice predominates.

4. But the Great Father hath rescued us from this and translated us.

(1) Paul intended a contrast between the two conditions which lie on the opposite sides of the line that is drawn by faith in Christ. The apostle delighted in this contrast, hence his frequent allusions to it--and no wonder (see Act_26:17-18).

(2) They were translated, i.e., transferred. The Jews were familiar with the idea. Again and again had masses of them been transported as prisoners of war. But this is translation not into slavery and degradation, but out of them. But Paul does not say as we might expect, into light, but into the kingdom of Gods dear Son--the kingdom of heaven where Jesus reigns. In the expression the Son of His love we see what we ought to feel towards Jesus. He should be our dear sovereign, and we should love Him, for He first loved us. (J. Morison, D. D.)

The inheritance

I. Heaven is an inheritance. How prone men are to attach importance to their good works, and how averse is human pride to admit that our own righteousness is as filthy rags. This arises perhaps from the feeling that if our works are destitute of merit they must disincline God to save us. But how unscriptural is this fear. One would think that the parable of the Prodigal had been invented to refute it. In spite of what has been written, and the controversies that have waxed hot on the question, the fact that heaven is an inheritance proves that it cannot be the reward of good works.

II. Heaven is an heritage of free grace. We have no such legal claim to it as may be established by some earthly inheritance. Heirs have entered on the property of those between whom and them there existed no acquaintanceship. We are constituted heirs of heaven by virtue of sonship. Thus heaven is not merely an inheritance but a home.

III. The heirs of heaven require to be made meet for it.

1. No elevation from obscurity to honour, or poverty to affluence, represents the difference between a state of sin in which grace finds us and the state of glory to which it raises us.

2. What were the most tempting banquet to one without appetite, or the most beauteous scene to the blind? Just what heaven would be to man with his ruined nature, low passions, and guilty conscience. Incapable of enjoying its holy beauties and happiness, he would find nothing there to delight his senses. Such an inheritance would be like the gift of a library to a savage.

3. It is the curse of vice, that where its desires outlive the power of gratification or are denied indulgence they become a torment. What then would a drunkard do in heaven? Or a voluptuary, or a worldling?

4. Hence the need of being made new creatures in Christ; and, by reason of remaining corruption, of getting with the title to the inheritance, a greater meetness for it; of sanctification as well as salvation. It was the office of Christ to purchase heaven; it is the work of the Spirit to prepare the heirs. Thus renewed and sanctified we shall carry a holy nature to a holy place.

IV. As heaven is the gift of God, so meetness for it is the work of God. By whatever instruments God executes His work, the work is not ours but His. (T. Guthrie, D. D.)

I. The inheritance. It is--

1. God likeness. Christians are partakers of the Divine nature (2Pe_1:4). Children inherit their fathers nature; so we receive our heavenly Fathers spirit, and the Divine nature is formed in us. We are conformed to the image of Gods Son, who is the image Of the invisible God in gentleness, beneficence, and perfectness of character.

2. Eternal life. This is no blessedness to the wicked, for it is continuance in sin and misery; for the righteous it is everlasting holiness and happiness.

3. Heaven. It is pleasant to think of heaven as a state, much more so as a place--home.

II. This inheritance cannot be merited.

1. All the riches of the earth cannot buy it, nor all its valour win it. Worthy is the Lamb … for Thou hast redeemed us.

2. It is our Fathers gift. He is not like Jacob, who selected a favourite son. The inheritance is offered to all.

3. It is meant purposely for the children. Some men die without a will, but God has made special provision for us.

4. It has been purchased by the death of Christ.

III. The inheritors. Saints in light.

1. They see the love of God. Some may ask of their professed lovers, do you love me? But the saints in light do not need to ask this question of God.

2. They are eternal realities, which to others seem as dreams. (W. Birch.)

What is inheritance

The pay of a soldier is not inheritance, nor the fees of a physician, nor the gains of trade, nor the wages of labour. Rewards of toil or skill are earned by the hands that receive them. What is inherited, on the other hand, may be the property of a new-born babe; and so you may see the coronet, which was won by the stout arm of valour, and first blazoned on a battered shield, standing above the cradle of an infant. True, the ample estate, the noble rank, the hereditary honours were won. But they that won them are long dead, and underneath tattered banners, once borne before them in bloody fight, but now hung high in the house of God, the grim old barons sleep in their tombs. The rewards of their prowess have descended to their successors, who, holding these, enjoy honours and estates, which we do not grudge them, but which their wealth never bought, and their courage never won. Thus the saints hold heaven. In the terms of law, it is theirs, not by conquest bat inheritance. It has been won for them by Jesus Christ. (T. Guthrie.)

The inheritance not the reward of merit

When one of the kings of England said to the assembled barons, By what right hold ye your lands? they stepped forward before the king, and, drawing their swords, exclaimed, By these we hold our lands. But no deeds of ours can obtain and hold the inheritance of the saints in light. When the first Napoleon had made himself Emperor, and was about to be crowned, the Roman Pontiff approached him bearing the crown; but Napoleon reached out his hand, took the crown, and himself placed it upon his head; then he stood up before the assembled multitude, as if to say, My own arm hath won the victory, and my own courage hath lifted me to this position. But in our case, which of us can earn the inheritance of the saints in light? If our celestial position depended on our merits, I fear many of us would never get through the gate of the city of the saints. (W. Birch.)

The inheritance of light

1. Turn from your inheritance of tears, anxiety, transitory stewardship; and you who have an inheritance of fame, respectability, etc., and lift up your eyes to the inheritance of light.

2. We have here an expression incomprehensible to many, but comprehended by a new illumination; as a bird of the greenwood may comprehend freedom, an antelope the wide wilderness, a creature of the waters its native seas. Thus not only by original but informed instinct do we comprehend the inheritance.

3. The text stands in contrast to that other inheritance from whence we have been delivered--the power of darkness, beneath whose sway we all were born, and familiarity with which enables us to appreciate the inheritance of light. We have heard of the salt mines of Cracow, where human beings labour and never see the eyes of the sun. To one born there how strange the stories of the upper world. It is a picture of the human heart without the Saviour; its faculties are all like spars and crystals in a cavern, and how hearty its rapture when it surveys its new world, and is made meet for the inheritance.

4. It is a purchased and promised possession, and is ours neither by purchase nor conquest. How could we, born in caves of darkness, have battled our way up to the terraces of light? How have passed through opposing hosts of darkness, and entered within the shining enclosures?

5. What is it? We can understand a human inheritance, park and mansion. The inheritance of light is our true and real being; pure vision; the insight of a holy nature. It represents a perfect union of the nature and the state. The mind and heart are full of light, and the light within creates light around. This is heaven; the residence of God who is light, and of His people who are the children of light. Even on earth we are able, in a degree, to rise to it. We know the light within, without, and beyond, and their respective glories. (Paxton Hood.)

The inheritance of the saints

I. The inheritance.

1. It is our common state, just as there is a common salvation. An earthly inheritance is impaired by division, but here the number of possessors really adds to the happiness of the individual partaker. Though one star differeth from another in glory, all shine.

2. How shall we estimate the inheritance? Compared with this what is that of the worldling, of the Jews in Canaan, of Adam before the fall, of the angels? Angels can never know the pleasures of reconciliation.

3. What are we to think of the state of blessedness that is intended to display the value of that blood which purchased it?

4. The possessors are saints, holy beings, for without holiness no man can see the Lord. They are partakers of Gods holiness, but are encompassed with infirmities till they join the spirits of just men made perfect; then they will be presented faultless before the throne.

5. The region. Hell is darkness, and so is the world. But the Church is light, and its members children of the light. And yet while here they are only able to survey the glimmering of the day. Now they walk by faith, mistake appearances for realities, are baffled in their inquiries, unable to discern their privileges and true friends. But it will not be always so, for heaven is all light--perfect, endless light.

II. The meetness for it. Man is both guilty and depraved. Two things are necessary for his restoration--justification and sanctification, the one delivering from condemnation, the other bringing us into communion with God; the one is a change of our state, the other of our nature; the one is derived from Christs righteousness, and is instantaneous; the other from the Holy Spirit and is gradual. The one gives us a title to our inheritance, the other gives us meetness for it.

1. The nature of this meetness. The renewing of the Holy Spirit; giving us new views, principles, and habitudes. How is a man made meet for any earthly station? Take a youth: he is apprenticed, begins with the elementary parts and rises to the more difficult, till he reaches the knowledge of the whole, and then launches away for himself. A child learns to walk by walking; a musician learns to play by playing. So we are made meet for heaven by doing its work and enjoying its pleasures now. The work of heaven is to praise and serve God, and its happiness to be in communion with Him. This we enjoy now.

2. Its necessity. A man suddenly gains a fortune for which he is not qualified; the consequence is that the prosperity of fools destroys them. The French, living so long under tyranny, were not prepared for the sudden enjoyment of liberty, and so ran mad. The higher the destination of a man, the more he needs meetness. God does not exclude the unregenerate from heaven, they exclude themselves. Except a man be born again, etc. The impossibility does not arise from Gods decree, but from the nature of things. The devil would be a tor ment to himself in heaven. Happiness does not arise merely from the excellence of the object, but from being right suited to it.

3. The author of it is God. The very operation shows this, He that wrought us for this selfsame thing is God, etc. If we are a building we are His workmanship; if fruitful, in Him is our fruit found; if a tree, of His planting.

4. Its sureness--hath made us.

III. The praise. Giving thanks. This is--

1. Deserved. God has infinite claims on our gratitude.

2. Distinguishing; more for spiritual than temporal mercies.

3. Practical. Thanksgiving is good; thanks-living is better.

4. Never ending (W. Jay.)

The inheritance of the saints

I. An interesting view of the future world as inherited by believers. There are many such views in Scripture; here it is described as light, indicating a place of splendour. Light arrays all nature with beauty.

2. Of ceaseless activity. Darkness and sleep are related. There shall be no night there, but a busy array of spirits which never grows languid, noble exercise which will never end.

3. Of purity. Darkness is an emblem of sin; light of holiness. Evil covets darkness, courts error to stifle con science, which will work when in the light. A soul desirous of holiness comes to the light, that its deeds, if evil, may be corrected; and if good, be manifested that they are wrought in God. Here our holiness is imperfect, but in heaven the Church is without spot. There we shall never sin through ignorance, or fail of duty.

4. Of permanent felicity. Night is an emblem of affliction; light of gladness. Sorrow courts the night, joy the day; and the vicissitudes of day and night are emblematical. Our blessings have their dawn, noon, and setting. But the saints are in eternal light, where no sickness blasts, no death devours, no injustice grinds, etc., and where no depression abates spiritual enjoyments, and no temptation clouds the sun of heavenly manifestations. The permanency of holiness gives permanency to bliss.

5. Of knowledge. We come out of darkness into marvellous light, but still we see through a glass darkly. The illuminated circle about us is enveloped in haze. Into the mightier plans of God even piety would humbly pry. Into the difficulties of some great doctrines we are sometimes urged to look. How many Bible texts are obscure, and is there one of which we see the fulness? Who would not have the mystery of his little life unfolded, and all prophecy converted into history, and, above all, rise tea nearer vision of God? But there we shall know as we are known.

II. The meetness wrought by God in the hearts of those who are raised to the enjoyment of this inheritance.

1. A relative meetness expressed by inheritance. Our natural heirship is forfeited by sin. Redemption has brought it hack; but we become heirs by becoming children, and we are made children by the faith which secures for us the blessing of justification. Till this there is no meetness of relation.

2. Personal meetness. Saints. There is a correspondence between a hallowed state and heaven. A man who has a distaste for Gods service cannot enjoy the worship day and night for ever. The man who shuns the light of truth could not hear the eternal light of Gods countenance. The lover of pleasure could not relish its spiritual joys.

3. This meetness is the work of God.

4. Give thanks to Him for it in others and in yourself. (R. Watson.)

Meetness for heaven

I. The meetness. The subject excludes natural meetness: the only natural meetness man has is for hell, for the sinner has in him all the elements of it. Meetness for heaven refers--

1. To the renewal of the Holy Spirit. Heaven is the abode of the holy, and man must be partaker of a nature which corresponds with the purity and enjoyment of heaven (Eph_5:5; Rev_21:27; Joh_3:3).

2. To the atoning work of Jesus. The meetness of the title, justification by faith.

3. To the adoption of the believer. God has made him a son, and so an heir.

4. To all Gods disciplinary dealings with His people which are to meeten them for heaven.

II. The inheritance.

1. Heaven is our inheritance.

(1) For which we are destined (Eph_1:11);

(2) which has been purchased by Christ (Heb_9:15);

(3) which is incorruptible, etc. (1Pe_1:4);

(4) and of which we have the earnest here.

(5) Its vastness and illimitability is unfolded in Rev_21:7.

2. Whose this inheritance is.

(1) Who are the saints? Fanatics, says the world; the baptized, say the Tractarians; the Lords holy ones, says the Bible, washed in Christs blood, renewed by and possessing Gods Spirit.

(2) They are saints in light, which may refer--

(a) to themselves as children of the light, who have the light of truth and holiness with out which intellectual or moral excellence is vain;

(b) or to the glorified saints ix their present abode, which is the dwelling of Him who is Light, and no darkness at all, the place of perfect purity and knowledge of which light is the symbol (Isa_9:19; Rev_22:5; Rev_21:23).

3. The saints are partakers of this inheritance. They have it already with all the saints of God, in foretaste and antepast.

III. The precept based upon the subject. Giving thanks.

1. To whom the grateful acknowledgment is made--the Father. Heaven is the Fathers gift.

2. On what grounds.

(1) The provision of a Saviour.

(2) The enjoying of the pre paring Spirit.

(3) The prepared inheritance.

(4) The upholding power which brings us safely to the inheritance.

Conclusion:

1. Cultivate an habitual, growing meetness. Be not satisfied with present attainments.

2. Look upon all the Lords covenant dealings with you as only preparatory to your approaching emancipation from all sin and sorrow.

3. Let the subject cheer you in bereavement. (O. Winslow, D. D.)

Meetness for the saintly inheritance

The Epistle has been hitherto occupied with prefatory observations. Here Paul enters upon his principal theme.

I. The opulent inheritance provided for the good.

1. It is a present and prospective possession.

(1) The saints even now walk in the light as He is in the light. They have a measure of knowledge, but it is dimmed by many obscurities: of purity, but it is surrounded with imperfections: of joy, but it is moderated by sorrows. The prospective knowledge shall be unclouded, purity unsullied, joy uninterrupted.

2. It is a possession provided for the good. Not for the impenitent, the worldly. It is an inheritance where only the pure in heart can dwell.

3. It is a possession freely given. The legal heir has no need to work for his inheritance: he enters by right of succession, or testatorial bequest. The saint enters upon his inheritance of righteousness, not by natural descent, or self-constituted right.

II. The special meetness for the inheritance. This is--

1. Absolutely necessary. A monarch can raise the barest slave to a dukedom, but he cannot give him fitness for its duties. He may change his state, but cannot change his nature.

2. Consists in the loving conformity of the human will to the Divine. The celestial spirits find their highest glory and blessedness in this.

3. Is a Divine work.

(1) God provides the inheritance, gives the title, confers the moral fitness. None but the Almighty Father could do this.

III. The duty we owe to the generous Donor Gratitude.

1. Practical.

2. Fervent.

3. Constant. (G. Barlow.)

Meetness for the inheritance of the saints in light

1. It is the special glory of the gospel that it first distinctly enlarged the prospects of men into the depths of eternity; it first authoritatively taught us that the present existence is the meanest portion of our inheritance, and thus changed for ever the whole science of life.

2. Life for eternity is already begun: from the hour of our regeneration we are introduced into the spiritual world. The Christians life of heavenliness is the first stage of heaven. The doctrine of the New Testament is not that men now wholly mortal, shall hereafter, in reward of fidelity, be miraculously raised to die no more; but that he that hath the Son hath life. There is a power now within the Christian of which his celestial immortality shall be the proper fruit.

3. Therefore men must not only win heaven as a reward, but be suited to it as a life. Men may reckon on easy pardon, but they cannot suppress dismay if they reflect that pardon itself, were it possible, would be vain as long as the pardoned sinner were unfit for the society of heaven. Such a pardon could but aggravate the keen sense of hopeless, irremediable misery. What we are to be in heaven we must be on earth.

4. We are under a course of education for heaven: the life of heaven then must be practised on earth, if the child of God would learn his profession for eternity. Heaven is the model on which we are to reconstruct our nature. The inheritance for which we are made meet is to determine and regulate the whole course of our present existence.

5. But here arises a difficulty. We know so little of this pattern. Then we know little of the details--the abodes in which we shalt dwell, the companions with whom we shall rejoice, the bodies we shall wear; but the principles of that life, these are clear and undisputable, as e.g., that the business and beatitude of heaven must consist in conformity to the will of God.

6. This, then, the great characteristic of heaven, must be equally the law of the earth. The habit must be ours, not merely of acting from higher principles than self-interest or passion, but of acting exclusively from obedience to the known appointment of God. All other motives, however attractive, arc of the earth earthy.

7. Here, then, is the charge that religion brings against the world. It is not that the world does not abound in manifestations of moral as well as physical beauty, but that all that is excellent in the natural man is excellent irrespective of his God. No virtue but godliness; no excellence but that which tends to God; no rule of life but that which trains for God can ever be the virtue, or affection, or rule fitted for a creature travelling to Gods own eternity.

8. Contrast, then, this sole abiding principle of eternal happiness with the life around us. We shall exclude open and allowed vice, and come among the amiabilities and noblenesses of our social life. That the adulterer and the thief should disclaim subjection to God is not surprising; but the depth and universality of the rebellion is seen in the vast spheres of human excellence into which God never enters; in the amiability which loves all but God; in the self-devotion that never surrenders one gratification for the sake of God. How conspicuously is this often seen in family affection.

9. How, then, shall this meetness be wrought? Solely by cultivating affections that rest in heaven and God, and by devoting our earthly affections not merely as their own instinctive impulses lead, but also in felt and constant conformity to His appointment.

10. Faith, hope, and love are the instruments which, gradually uniting the heart to the spiritual world and its Lord, separate it from earth, predispose it for heaven, win the will to His service, and train the soul for the fellowship and heritage of the saints. These are the habits that must be attained, or heaven is hopeless.

11. What are the specific functions of these preparatory graces.

(1) Faith is the realizing power. Its office is to make us see the unseen, to be the visual sense of the Spirit of God. Beholding God even now around us, it prepares for heaven, by already habituating to the presence of heavens Master.

(2) Hope is the consoling and fortifying power. She prepares for heaven by maintaining the constant desire and expectation of its promised enjoyments.

(3) But love is the uniting power, the perfection of all. In its highest degrees it is not so much preparation for heaven as heaven already begun; for we know of nothing more perfect in heaven than the fulness of loving God. Hence Love never faileth. It makes the commandments not grievous here, and thus prepares for a state where their fulfilment shall be supreme delight. (W. A. Butler, M. A.)

The joy of light

In one of our northern coal-pits there was a little boy employed in a lonely and dangerous part of the mine. One day a visitor to the coal-pit asked the boy about his work, and the child answered, Yes, it is very lonely here, but I pick up the little bits of candle thrown away by the colliers, and join them together, and when I get a light I sing. (H. J. W. Buxton, M. A.)

Meetness for heaven

A pious military officer desirous to ascertain what were the real feelings and views of a dying soldier, whom he had been instrumental in bringing to the truth, said, William, I am going to ask you a strange question. Suppose you could carry your sins with you to heaven, would that satisfy you? The poor dying lad replied, with a most affecting smile, Why, sir, what sort of a heaven would that be to me? It would be just like a pig in a parlour. I need not add, continues the officer, that he was panting after a heaven of holiness, and was convinced that if he died in sin he would be quite out of his element in a heaven of purity. (W. Baxendale.)

Meetness for the inheritance

We are so far meet that we are accepted in the Beloved, adopted into the family, and fitted by Divine approbation to dwell with the saints in light. There is a woman chosen to be a bride; she is fitted to be married, fitted to enter into the honourable state and condition of matrimony; but at present she has not on the bridal garment, she is not like the bride adorned for her husband. You do not see her yet robed in her elegant attire, with her ornaments upon her, but you know she is fitted to be a bride, she is received and welcomed as such in the family of her destination. So Christ has chosen His Church to be married to Him; she has not yet put on her bridal garment, and all that beautiful array in which she shall stand before the Fathers throne, but notwithstanding, there is such a fitness in her to be the bride of Christ, when she shall have bathed herself for a little while, and lain for a little while in the bed of spices--there is such a fitness in her character, such a grace given adaptation in her to become the royal bride of her glorious Lord, and to become a partaker of the enjoyments of bliss--that it may be said of the Church as a whole, and of every member of it, that they are meet for the inheritance of the saints in light. The Greek word, moreover, bears some such meaning as this, though I cannot give the exact idiom, it is always difficult when a word is not used often. This word is only used twice, that I am aware of, in the New Testament. The word may be employed for suitable, or, I think, sufficient. He hath made us meet--sufficient--to be partakers of the inheritance of the saints in light. But I cannot give my idea without borrowing another figure. When a child is born, it is at once endowed with all the faculties of humanity. If those powers are awanting at first, they will not come afterwards. It has eyes, it has hands, it has feet, and all its physical organs. These of course are as it were in embryo. The senses though perfect at first, must be gradually developed, and the understanding gradually matured. It can see but little, it cannot discern distances; it can hear, but it cannot hear distinctly enough at first to know from what direction the sound comes; but you never find a new leg, a new arm, a new eye, or a new ear growing on that child. Each of these powers will expand and enlarge, but still there is the whole man there at first, and the child is sufficient for a man. Let but God in His infinite providence cause it to feed, and give it strength and increase, it has sufficient for manhood. It does not want either arm or leg, nose or ear; you cannot make it grow a new member; nor does it require a new member either; all are there. In like manner, the moment a man is regenerated, there is every faculty in his new creation that there shall be, even when he gets to heaven. It only needs to be developed and brought out: he will not have a new power, he will not have a new grace, he will have those which he had before, developed and brought out. Just as we are told by the careful observer, that in the acorn there is in embryo every root and every bough and every leaf of the future tree, which only requires to be developed and brought out in their fulness; so, in the true believer, there is a sufficiency or meetness for the inheritance of the saints in light. All that he requires is, not that a new thing should be implanted, but that which God has put there in the moment of regeneration, shall be cherished and nurtured, and made to grow and increase, till it comes unto perfection and he enters into the inheritance of the saints in light. (C. H. Spurgeon.)

Unmeetness for the inheritance

I knew a man who had amassed great wealth; but had no children to inherit it. Smitten, however, with the strange propensity to found a house, he left his riches to a distant relative. His successor found himself suddenly raised from poverty to affluence, and thrown into a position he had not been trained to fill. He was cast into the society of those to whose tastes and habits and accomplishments he was an utter and awkward stranger. Did many envy this child of fortune? They might have spared their envy. Left in his original obscurity he had been a happy peasant, whistling his way home from the plough to a thatched cottage, or on winter nights, around the blazing faggots, laughing loud and merry among unpolished boors. Child of misfortune! He buried his happiness in the grave of his benefactor. Neither qualified by nature nor fitted by education for his position, he was separated from his old, only to be despised by his new, associates. And how bitterly was he disappointed to find that, in exchanging poverty for opulence, daily toil for luxurious indolence, humble friends for more distinguished companions, a hard bed for one of down, this turn in his fortunes had flung him on a couch, not of roses, but of thorns! In his case, the hopes of the living and the intentions of the dead were alike frustrated. The prize had proved a blank; a necessary result of this fatal oversight, that the heir had not been made meet for the inheritance. Is such training needful for an earthly estate? How much more for heaven. (T. Guthrie, D. D.)

The saints in light

Light! The shadows of a temporary dispensation shall have passed away, and the whole plan of the Creators dealings be spread before the admiring saints, one blaze of beauty. Light! The discrepancies of Providence, the seeming contradictions in Gods government of the universe, the obscurities which are caused by knowing only in part--all this shall have been removed, and no dark spot be left behind. Light! It shall not be the brilliancy of the material sun which makes the future landscape indescribably radiant: the city hath no need of the sun, neither of the moon, to shine in it, for the glory of the Lord doth lighten it, and the Lamb is the light thereof. Light! The saints themselves purged from all that is corruptible, the purified soul in the imperishable body, shall be wondrously luminous. Even here, as St. Paul expresses it, they shine as lights in the world, but hereafter, perfectly conformed to the image of Christ, of whom we are told that at His transfiguration, which exhibited what glorified humanity shall be, His face did shine as the sun, and His raiment was white as the light, they shall be conspicuous among all orders of intelligence transformed into glowing, beaming likenesses of Him whose irradiations occupy the universe. Light, said the Psalmist, is sown for the righteous; and the seeds, we may add, of the glorious harvest are deposited in our souls whilst working out our own salvation. Holiness is the moral light, and the germ of heavenly purity is the element of heavenly splendour. Be it now, then, our endeavour to walk as children of light, having no fellowship with the unfruitful works of darkness. There must be--we press this again and again on your attention--there must be a correspondence between the scene and the creature. The inheritance is one of light; therefore the heir also, in the words of St. Paul, must be light in the Lord. We will aim, then, God being our help, so to improve the state of discipline, that casting off the ignorance and corruption in which we are naturally enveloped, we may at length be placed with those righteous men of whom Christ said, They shall shine forth as the sun in the kingdom of their Father. (H. Melvill, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Col 1:12-14. Giving thanks unto the Father — Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light — For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a great degree, become new, 2Co 5:17; where see the note. Who — In order to this meetness for the heavenly inheritance; hath delivered us from the power of darkness — That is, the power of the prince of darkness, and all his infernal legions, called, (Eph 6:12,) the rulers of the darkness of this world; and we are delivered from their power when, being rescued from that state of ignorance and error, of impenitence and unbelief, in which we naturally lie involved, we are brought to know the truth, and the truth makes us free from the guilt and power of sin, Joh 8:32; Rom 8:2. Some commentators have supposed, that by the power of darkness here, the apostle principally, if not only, intended that power which Satan had over the heathen world, to keep them in their various idolatries and other vicious practices, and that the apostle speaks of himself as if he had been one of the Gentile converts. But we have great reason to believe that when divine grace opened the eyes of his understanding, and made him sensible what he had been in his Pharisaical state, he saw himself to have been under the power of darkness, as Christ represents those of the Jews to have been, who, influenced by the spirit of darkness, were combined against him, Luk 22:53; as indeed all, even the professors of Christianity are, while under the power of known sin, Joh 8:34; Joh 8:44; 1Jn 3:8. None can doubt, however, that, as Dr. Doddridge observes, “the ignorance and sin, confusion and misery, which reigned in the Gentile world, were also in the apostle’s thoughts when he used this expression.” And hath translated us into the kingdom of his dear Son — The kingdom of grace, preparatory to that of glory. Of the Father’s dear or beloved Son, the apostle proceeds to speak in the 15th and following verses. In whom we have redemption through his blood — See on Eph 1:7, where the contents of this verse are fully explained. The subject is treated of also from the middle of the 18th verse of this chapter. The reader will observe, that the work of redemption and salvation is here spoken of in an inverted order. The natural order is this: 1st, We have redemption through the blood of Christ; 2d, In consequence of this, and by repentance and faith therein, we have the forgiveness of sins; 3d, Being forgiven, and taken into favour with God, we are delivered, by the influence of his word and Spirit, from the power of Satan and of sin, and made the loyal subjects of Christ’s kingdom. 4th, Being thus justified and adopted into God’s family, we are also renewed in the spirit of our minds, and, in a measure at least, sanctified, and made meet for the heavenly inheritance, as is observed in Col 1:12.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Colossians

THANKFUL FOR INHERITANCE

Col 1:12 {R.V.}

It is interesting to notice how much the thought of inheritance seems to have been filling the Apostle’s mind during his writing of Ephesians and Colossians. Its recurrence is one of the points of contact between them. For example, in Ephesians, we read, ‘In whom also were made a heritage’ {i. 11}; ‘An earnest of our inheritance’ {i. 14}; ‘His inheritance in the saints’ {i. 18}; ‘Inheritance in the Kingdom of Christ’ {v. 5}. We notice too that in the address to the Elders of the Church at Ephesus, we read of ‘the inheritance among all them that are sanctified’ {Acts 20-32}.

In the text the climax of the Apostle’s prayer is presented as thankfulness, the perpetual recognition of the Divine hand in all that befalls us, the perpetual confidence that all which befalls us is good, and the perpetual gushing out towards Him of love and praise. The highest diligence, the most strenuous fruit-bearing, and the most submissive patience and longsuffering would be incomplete without the consecration of a grateful heart, and the noblest beauty of a Christian character would lack its rarest lustre. This crown of Christian perfectness the Apostle regards as being called into action mainly by the contemplation of that great act and continuous work of God’s Fatherly love by which he makes us fit for our portion of the inheritance which the same love has prepared for us. That inheritance is the great cause for Christian thankfulness; the more immediate cause is His preparation of us for it. So we have three points here to consider; the inheritance; God’s Fatherly preparation of His children for it; the continual temper of thankfulness which these should evoke.

I. The Inheritance.

The frequent recurrence of this idea in the Old Testament supplies Paul with a thought which he uses to set forth the most characteristic blessings of the New. The promised land belonged to Israel, and each member of each tribe had his own little holding in the tribal territory. Christians have in common the higher spiritual blessings which Christ brings, and Himself is, and each individual has his own portion of, the general good.

We must begin by dismissing from our minds the common idea, which a shallow experience tends to find confirmed by the associations ordinarily attached to the word ‘inheritance,’ that it is entered upon by death. No doubt, that great change does effect an unspeakable change in our fitness for, and consequently in our possession of, the gifts which we receive from Christ’s pierced hands, and, as the Apostle has told us, the highest of these possessed on earth is but the ‘earnest of the inheritance’; but we must ever bear in mind that the distinction between a Christian life on earth and one in heaven is by no means so sharply drawn in Scripture as it generally is by us, and that death has by no means so great importance as we faithlessly attribute to it. The life here and hereafter is like a road which passes the frontiers of two kingdoms divided by a bridged river, but runs on in the same direction on both sides of the stream. The flood had to be forded until Jesus bridged it. The elements of the future and the present are the same, as the apostolic metaphor of the ‘earnest of the inheritance’ teaches us. The handful of soil which constitutes the ‘arles’ is part of the broad acres made over by it.

We should be saved from many unworthy conceptions of the future life, if we held more steadfastly to the great truth that God Himself is the portion of the inheritance. The human spirit is too great and too exacting to be satisfied with anything less than Him, and the possession of Him opens out into every blessedness, and includes all the minor joys and privileges that can gladden and enrich the soul. We degrade the future if we think of it only, or even chiefly, as a state in which faculties are enlarged, and sorrows and sins are for ever ended. Neither such negatives as ‘no night there,’ ‘neither sorrow nor crime,’ ‘no more pain,’ nor such metaphors as ‘white robes’ and ‘golden crowns’ and ‘seats on thrones’ are enough. We are ‘heirs of God,’ and only as we possess Him, and know that we are His, and He is ours, are we ‘rich to all intents of bliss.’ That inheritance is here set forth as being ‘in light’ and as belonging to saints. Light is the element and atmosphere of God. He is in light. He is the fountain of all light. He is light; perfect in wisdom, perfect in purity. The sun has its spots, but in Him is no darkness at all. Moons wax and wane, shadows of eclipse fall, stars have their time to set, but ‘He is the Father of lights with whom can be no variation, neither shadow that is cast by turning.’ All that light is focussed in Jesus the Light of the world. That Light fills the earth, but here it shineth in darkness that obstructs its rays. But there must be a place and a time where the manifestation of God corresponds with the reality of God, where His beams pour out and there is nothing hid from the heat thereof, nothing which they do not bless, nothing which does not flash them back rejoicing. There is a land whereof the Lord God is the Light. In it is the inheritance of the ‘saints,’ and in its light live the nations of the saved, and have God for their companion. All darkness of ignorance, of sorrow, and of sin will fade away as the night flees and ceases to be, before the rising sun.

The phrase ‘to be partakers’ is accurately rendered ‘for the portion,’ and carries a distinct allusion to the partition of the promised land to Israel by which each man had his lot or share in the common inheritance. So the one word inheritance brings with it blessed thoughts of a common possession of a happy society in which no man’s gain is another’s loss, and all envyings, rivalries, and jealousies have ceased to be, and the other word, ‘the portion,’ suggests the individual possession by each of his own vision and experience. Each man’s ‘portion’ is capable of growth; each has as much of God as he can hold. The measure of his desire is the measure of his capacity. There are infinite differences in the ‘portions’ of the saints on earth, and heaven is robbed of one of its chief charms unless we recognise that there are infinite differences among the saints there. For both states the charter by which the portion is held is ‘Be it unto thee even as thou wilt,’ and in both the law holds ‘To him that hath shall be given.’

II. The Fatherly preparation for the Inheritance.

It is obvious from all which we have been saying that without holiness no man shall see the Lord. The inheritance being what it is, the possession, the enjoyment of communion with a Holy God, it is absolutely incapable of being entered upon by any who are unholy. That is true about both the partial possession of the earnest of it here and of its fulness hereafter. In the present life all tolerated sin bars us out from enjoying God, and in the future nothing can enter that defileth nor whatsoever worketh or maketh a lie. There are many people who think that they would like ‘to go to heaven,’ but who would find it difficult to answer such questions as these: Do you like to think of God? Do you find any joy in holy thoughts? What do you feel about prayer? Does the name of Christ make your heart leap? Is righteousness your passion? If you have to answer these questions with a silence which is the saddest negative, what do you think you would do in heaven? I remember that the Greenlanders told the Moravian missionaries who were trying to move them by conventional pictures of its delights, that the heaven which these pious souls had painted would not do for them, for there were no seals there. There are thousands of us who, if we spoke the truth, would say the same thing, with the necessary variations arising from our environment. There is not a spinning-mill in it all. How would some of us like that? There is not a ledger, nor a theatre, no novels, no amusements. Would it not be intolerable ennui to be put down in such an order of things? You would be like the Israelites, loathing ‘this light bread’ and hungering for the strong-smelling and savoury-tasting leeks and garlic, even if in order to taste them you had to be slaves again.

Heaven would be no heaven to you if you could go there and be thus minded. But you could not. God Himself cannot carry men thither but by fitting them for it. It is not a place so much as a state, and the mighty hand that works on one side of the thick curtain preparing the inheritance in light for the saints, is equally busy on this side making the saints meet for the inheritance.

I do not wish to enter here on grammatical niceties, but I must point out that the form of the word which the Apostle employs to express it points to an act in the past which still runs on.

The Revised Version’s rendering, ‘made us meet,’ is preferable to the Authorised Version’s, because of its omission of the ‘hath’ which relegates the whole process of preparation to the past. And it is of importance to recognise that the difference between these two representations of the divine preparation is not a piece of pedantry, for that preparation has indeed its beginnings in the past of every Christian soul, but is continuous throughout its whole earthly experience. There is the great act of forgiveness and justifying which is cotemporaneous with the earliest and most imperfect faith, and there is the being born again, the implanting of a new life which is the life of Christ Himself, and has no spot nor wrinkle nor any such thing. That new life is infantile, but it is there, the real man, and it will grow and conquer. Take an extreme case and suppose a man who has just received forgiveness for his past and the endowment of a new nature. Though he were to die at that moment he would still in the basis of his being and real self be meet for the inheritance. He who truly trusts in Jesus is passed from death unto life, though the habits of sins which are forgiven still cling to him, and his new life has not yet exercised a controlling power or begun to build up character. So Christians ought not to think that, because they are conscious of much unholiness, they are not ready for the inheritance. The wild brigand through whose glazing eyeballs faith looked out to his fellow-sufferer on the central cross was adjudged meet to be with him in Paradise, and if all his deeds of violence and wild outrages on the laws of God and man did not make him unmeet, who amongst us need write bitter things against himself? The preparation is further effected through all the future earthly life. The only true way to regard everything that befalls us here is to see in it the Fatherly discipline preparing us for a fuller possession of a richer inheritance. Gains and losses, joys and sorrows, and all the endless variety of experiences through which we all have to pass, are an unintelligible mystery unless we apply to them this solution, ‘He for our profit that we might be partakers of His holiness.’ It is not a blind Fate or a still blinder Chance that hurtles sorrows and changes at us, but a loving Father; and we do not grasp the meaning of our lives unless we feel, even about their darkest moments, that the end of them all is to make us more capable of possessing more of Himself.

III. The thankfulness which these thoughts should evoke.

Thankfulness ought to be a sweet duty. It is a joy to cherish gratitude. Generous hearts do not need to be told to be thankful, and they who are only thankful to order are not thankful at all. In nothing is the ordinary experience of the ordinary Christian more defective, and significant of the deficiencies of their faith, than in the tepidness and interruptedness of their gratitude. The blessings bestowed are continuous and unspeakable. The thanks returned are grudging and scanty. The river that flows from God is ‘full of water’ and pours out unceasingly, and all that we return is a tiny trickle, often choked and sometimes lost in the sands.

Our thankfulness ought to be constant. The fire on the altar should never be quenched. The odour of the sweet-smelling incense should ever ascend. Why is it that we have so little of this grace which the Apostle in our text regards as the precious stone that binds all Christian graces together, the sparkling crest of the wave of a Christian life? Mainly because we have so little of the habit of regarding all things as God’s Fatherly discipline and meditating on that for which they are making us meet. We need a far more habitual contemplation of our inheritance, of our experience as lovingly given by God to fit us for it and of the darkest hours which would otherwise try our faith and silence our praise as necessary parts of that preparation. If this be our habitual attitude of mind, and these be ever present to us, our song will be always of His mercy and our whole lives a thank-offering.

The text is a prophecy describing the inheritance in its perfect form. Earthly life must be ended before it is fully understood. Down in the valleys we praised God, but tears and mysteries sometimes saddened our songs; but now on the summit surveying all behind, and knowing by a blessed eternity of experience to what it has led, even an inheritance incorruptible and undefiled and that fadeth not away, we shall praise Him with a new song for ever.

Thankfulness is the one element of worship common to earth and heaven, to angels and to us. Whilst they sing, ‘Bless the Lord all ye His hosts,’ redeemed men have still better reason to join in the chorus and answer, ‘Bless the Lord, O my soul.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 1 Part 4

THE FATHERS GIFTS THROUGH THE SON

Col_1:12-14 (R.V.)

WE have advanced thus far in this Epistle without having reached its main subject. We now, however, are on its verge. The next verses to those now to be considered lead us into the very heart of Pauls teaching, by which he would oppose the errors rife in the Colossian Church. The great passages describing the person and work of Jesus Christ are at hand, and here we have the immediate transition to them.

The skill with which the transition is made is remarkable. How gradually and surely the sentences, like some hovering winged things, circle more and more closely round the central light, till in the last words they touch it "the Son of His love"! It is like some long procession heralding a king. They that go before cry Hosanna, and point to him who comes last and chief. The affectionate greetings which begin the letter, pass into prayer; the prayer into thanksgiving. The thanksgiving, as in these words, lingers over and recounts our blessings, as a rich man counts his treasures, or a lover dwells on his joys. The enumeration of the blessings leads, as by a golden thread, to the thought and name of Christ, the fountain of them all, and then, with a burst and a rush, the flood of the truths about Christ which he had to give them sweeps through Pauls mind and heart, carrying everything before it. The name of Christ always opens the floodgates in Pauls heart.

We have here then the deepest grounds for Christian thanksgiving, which are likewise the preparations for a true estimate of the worth of the Christ who gives them. These grounds of thanksgiving are but various aspects of the one great blessing of "Salvation." The diamond flashes greens and purples, and yellows and reds, according to the angle at which its facets catch the eye.

It is also to be observed that all these blessings are the present possession of Christians. The language of the first three clauses in the verses before us points distinctly to a definite past act by which the Father, at some definite point of time, made us meet, delivered and translated us, while the present tense in the last clause shows that "our redemption" is not only begun by some definite act in the past, but is continuously and progressively possessed in the present.

We notice, too, the remarkable correspondence of language with that which Paul heard when he lay prone on the ground, blinded by the flashing light, and amazed by the pleading remonstrance from heaven which rung in his ears. "I send thee to the Gentiles that they may turn from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and an inheritance among them which are sanctified." All the principal phrases are there, and are freely recombined by Paul, as if unconsciously his memory was haunted still by the sound of the transforming words heard so long ago.

I. The first ground of thankfulness which all Christians have is, that they are fit for the inheritance. Of course the metaphor here is drawn from the "inheritance" given to the people of Israel, namely, the land of Canaan. Unfortunately, our use of "heir" and "inheritance" confines the idea to possession by succession on death, and hence some perplexity is popularly experienced as to the force of the word in Scripture. There, it implies possession by lot, if anything more than the simple notion of possession; and points to the fact that the people did not win their land by their own swords, but because "God had a favour unto them." So the Christian inheritance is not won by our own merit, but given by Gods goodness. The words may be literally rendered, "fitted us for the portion of the lot," and taken to mean the share or portion which consists in the lot; but perhaps it is clearer, and more accordant with the analogy of the division of the land among the tribes, to take them as meaning "for our (individual) share in the broad land which, as a whole, is the allotted possession of the saints." This possession belongs to them, and is situated in the world of "light." Such is the general outline of the thoughts here. The first question that arises is, whether this inheritance is present or future. The best answer is that it is both; because, whatever additions of power and splendour as yet unspeakable may wait to be revealed in the future, the essence of all which heaven can bring is ours today, if we live in the faith and love of Christ. The difference between a life of communion with God here and yonder is one of degree and not of kind. True, there are differences of which we cannot speak, in enlarged capacities, and a "spiritual body," and sins cast out, and nearer approach to "the fountain itself of heavenly radiance"; but he who can say, while he walks amongst the shadows of earth, "The Lord is the portion of my inheritance," will neither leave his treasures behind him when he dies, nor enter on the possession of a wholly new inheritance, when he passes into the heavens. But while this is true, it is also true that that future possession of God will be so deepened and enlarged that its beginnings here are but the "earnest," of the same nature indeed as the estate, but limited in comparison as is the tuft of grass which used to be given to a new possessor, when set against the broad lands from which it was plucked. Here certainly the predominant idea is that of a present fitness for a mainly future possession.

We notice again-where the inheritance is situated-"in the light." There are several possible ways of connecting that clause with the preceding. But without discussing these, it may be enough to point out that the most satisfactory seems to be to regard it as specifying the region in which the inheritance lies. It lies in a realm where purity and knowledge and gladness dwell undimmed and unbounded by an envious ring of darkness. For these three are the triple rays into which, according to the Biblical use of the figure, that white beam may be resolved.

From this there follows that it is capable of being possessed only by saints. There is no merit or desert which makes men worthy of the inheritance, but there is a congruity, or correspondence between character and the inheritance. If we rightly understand what the essential elements of "heaven" are, we shall have no difficulty in seeing that the possession of it is utterly incompatible with anything but holiness. The vulgar ideas of what heaven is hinder people from seeing how to get there. They dwell upon the mere outside of the thing, they take symbols for realities and accidents for essentials, and so it appears an arbitrary arrangement that a man must have faith in Christ to enter heaven. If it be a kingdom, of light, then only souls that love the light can go thither, and until owls and bats rejoice in the sunshine, there will be no way of being fit for the inheritance which is light, but by ourselves being "light in the Lord." Light itself is a torture to diseased eyes. Turn up any stone by the roadside and we see how unwelcome light is to crawling creatures that have lived in the darkness till they have come to love it.

Heaven is God and God is heaven. How can a soul possess God, and find its heaven in possessing Him? Certainly only by likeness to Him and loving Him. The old question, "Who shall stand in the Holy Place?" is not answered in the gospel by reducing the conditions, or negativing the old reply. The common sense of every conscience answers, and Christianity answers, as the Psalmist does, "He that hath clean hands and a pure heart."

One more step has to be taken to reach the full meaning of these words, namely, the assertion that men who are not yet perfectly pure are already fit to be partakers of the inheritance. The tense of the verb in the original points back to a definite act by which the Colossians were made meet, namely, their conversion; and the plain emphatic teaching of the New Testament is that incipient and feeble faith in Christ works a change so great, that through it we are fitted for the inheritance by the impartation of new nature, which, though it be but as a grain of mustard seed, shapes from henceforth the very inmost centre of our personal being. In due time that spark will convert into its own fiery brightness the whole mass, however green and smokily it begins to burn. Not the absence of sin, but the presence of faith working by love, and longing for the light, makes fitness. No doubt flesh and blood cannot inherit the Kingdom of God, and we must put off the vesture of the body which has wrapped us during the wild weather here, before we can be fully fit to enter the banqueting hall; nor do we know how much evil which has not its seat in the soul may drop away therewith-but the spirit is fit for heaven as soon as a man turns to God in Christ. Suppose a company of rebels, and one of them, melted by some reason or other, is brought back to loyalty. He is fit by that inward change, although he has not done a single act of loyalty, for the society of loyal subjects and unfit for that of traitors. Suppose a prodigal son away in the far off land. Some remembrance comes over him of what home used to be like, and of the bountiful housekeeping that is still there; and though it may begin with nothing more exalted than an empty stomach, if it ends in "I will arise and go to my Father," at that instant a gulf opens between him and the riotous living of "the citizens of that country," and he is no longer fitted for their company. He is meet for the fellowship of his fathers house, though he has a weary journey before he gets there, and needs to have his rags changed, and his filth washed off him, ere he can sit down at the feast. So whoever turns to the love of God in Christ, and yields in the inmost part of his being to the power of His grace, is already "light in the Lord." The true home and affinities of his real self are in the kingdom of the light, and he is ready for his part in the inheritance, either here or yonder. There is no breach of the great law, that character makes fitness for heaven-might we not say that character makes heaven?-for the very roots of character lie in disposition and desire, rather than in action. Nor is there in this principle anything inconsistent with the need for continual growth in congruity of nature with that land of light. The light within, if it be truly there, will, however slowly, spread, as surely as the grey of twilight brightens to the blaze of noonday. The heart will be more and more filled with it, and the darkness driven back more and more to brood in remote corners, and at last will vanish utterly. True fitness will become more and more fit. We shall grow more and more capable of God. The measure of our capacity is the measure of our possession, and the measure in which we have become light is the measure of our capacity for the light. The land was parted among the tribes of Israel according to their strength; some had a wider, some a narrower strip of territory. So, as there are differences in Christian character here, there will be differences in Christian participation in the inheritance hereafter. "Star differeth from star." Some will blaze in brighter radiance and glow with more fervent heat because they move in orbits closer to the sun.

But, thank God, we are "fit for the inheritance," if we have ever so humbly and poorly trusted ourselves to Jesus Christ and received His renewing life into our spirits. Character alone fits for heaven. But character may be in germ or in fruit. "If any man be in Christ, he is a new creature." Do we trust ourselves to Him? Are we trying, with His help, to live as children of the light? Then we need not droop or despair by reason of evil that may still haunt our lives. Let us give it no quarter, for it diminishes our fitness for the full possession of God; but let it not cause our tongue to falter in "giving thanks to the Father who made us meet to be partakers of the inheritance of the saints in light."

II. The second ground of thankfulness is, the change of king and country. God "delivered us out of the power of darkness, and translated us into the kingdom of the Son of His love." These two clauses embrace the negative and positive sides of the same act which is referred to in the former ground of thankfulness, only stated now in reference to our allegiance and citizenship in the present rather than in the future. In the "deliverance" there may be a reference to Gods bringing Israel out of Egypt, suggested by the previous mention of the inheritance, while the "translation" into the other kingdom may be an illustration drawn from the well known practice of ancient warfare, the deportation of large bodies of natives from conquered kingdoms to some other part of the conquerors realm.

We notice then the two kingdoms and their kings. "The power of darkness," is an expression found in Lukes Gospel, {Luk_22:18} and it may be used here as a reminiscence of our Lords solemn words. "Power" here seems to imply the conception of harsh, arbitrary dominion, in contrast with the gracious rule of the other kingdom. It is a realm of cruel and grinding sway. Its prince is personified in an image that Aeschylus or Dante might have spoken. Darkness sits sovereign there, a vast and gloomy, form on an ebon throne, wielding a heavy sceptre over wide regions wrapped in night. The plain meaning of that tremendous metaphor is just this-that the men who are not Christians live in a state of subjection to darkness of ignorance, darkness of misery, darkness of sin. If I am not a Christian man, that black three-headed hound of hell sits baying on my door step.

What a wonderful contrast the other kingdom and its King present! "The kingdom of"-not "the light," as we are prepared to hear, in order to complete the antithesis, but-"the Son of His love," who is the light. The Son who is the object of His love, on whom it all and ever rests, as on none besides. He has a kingdom in existence now, and not merely hoped for, and to be set up at some future time. Wherever men lovingly obey Christ, there is His kingdom. The subjects make the kingdom, and we may today belong to it, and be free from. all other dominion because we bow to His. There then sit the two kings, like the two in the old story, "either of them on his throne, clothed in his robes, at the entering in of the gate of the city." Darkness and Light, the ebon throne and the white throne, surrounded each by their ministers; there Sorrow and Gloom, here Gladness and Hope; there Ignorance with blind eyes and idle aimless hands, here Knowledge with the sunlight on her face, and Diligence for her handmaid; here Sin, the pillar of the gloomy realm, there Righteousness, in robes so as no fuller on earth could white them. Under which king, my brother?

We notice the transference of subjects. The sculptures on Assyrian monuments explain this metaphor for us. A great conqueror has come, and speaks to us as Sennacherib did to the Jews, {2Ki_18:31-32} "Come out to me and I will take you away to a land of corn and wine, that ye may live and not die."

If we listen to His voice, He will lead away a long string of willing captives and plant them, not as pining exiles, but as happy naturalised citizens, in the kingdom which the Father has appointed for "the Son of His love."

That transference is effected on the instant of our recognising the love of God in Jesus Christ, and yielding up the heart to Him. We too often speak as if the entrance ministered at last to "a believing soul into the kingdom of our Lord and Saviour," were its first entrance therein, and forget that we enter it as soon as we yield to the drawings of Christs love and take service under the king. The change then is greater than at death. When we die, we shall change provinces, and go from an outlying colony to the mother city and seat of empire, but we shall not change kingdoms. We shall be under the same government, only then we shall be nearer the King and more loyal to Him. That change of king is the real fitness for heaven. We know little of what profound changes death may make, but clearly a physical change cannot effect a spiritual revolution. They who are not Christs subjects will not become so by dying. If here we are trying to serve a King who has delivered us from the tyranny of darkness, we may be very sure that He will not lose His subjects in the darkness of the grave. Let us choose our king. If we take Christ for our hearts Lord, every thought of Him here, every piece of partial obedience and stained service, as well as every sorrow and every joy, our fading possessions and our undying treasures, the feeble new life that wars against our sins, and even the very sins themselves as contradictory of our deepest self, unite to seal to us the assurance, "Thine eyes shall see the King in His beauty. They shall behold the land that is very far off."

III. The heart and centre of all occasions for thankfulness is the Redemption which we receive in Christ.

"In whom we have our redemption, the forgiveness of our sins." The Authorised Version reads "redemption through His blood," but these words are not found in the best manuscripts, and are regarded by the principal modern editors as having been inserted from the parallel place in Ephesians, {Eph_1:7} where they are genuine. The very heart then of the blessings which God has bestowed, is "redemption," which consists primarily, though not wholly, in "forgiveness of sins," and is received by us in "the Son of His love."

"Redemption," in its simplest meaning, is the act of delivering a slave from captivity by the payment of ransom. So that it contains in its application to the effect of Christs death, substantially the same figure as in the previous clause which spoke of a deliverance from a tyrant, only that what was there represented as an act of Power is here set forth as the act of selfsacrificing Love which purchases our freedom at a heavy cost. That ransom price is said by Christ Himself to be "His life," and His Incarnation to have the paying of that price as one of its two chief objects. So the words added here by quotation from the companion Epistle are in full accordance with New Testament teaching; but even omitting them, the meaning of the clause is unmistakable. Christs death breaks the chains which bind us, and sets us free. By it He acquires us for Himself. That transcendent act of sacrifice has such a relation to the Divine government on the one hand, and to the "sin of the world," as a whole, on the other, that by it all who trust in Him are delivered from the most real penal consequences of sin and from the dominion of its darkness over their natures. We freely admit that we cannot penetrate to the understanding of how Christs death thus avails. But just because the rationale of the doctrine is avowedly beyond our limits, we are barred from asserting that it is incompatible with Gods character, or with common justice, or that it is immoral, and the like. When we know God through and through, to all the depths and heights and lengths and breadths of His nature, and when we know man in like manner, and when, consequently, we know the relation between God and man as perfectly, and not till then, we shall have a right to reject the teaching of Scripture on this matter, on such grounds. Till then, let our faith lay hold on the fact, though we do not understand the "how" of the fact, and cling to that cross which is the great power of God unto salvation, and the heartchanging exponent of the love of Christ which passeth knowledge.

The essential and first element in this redemption is "the forgiveness of sins." Possibly some misconception of the nature of redemption may have been associated with the other errors which threatened the Colossian Church, and thus Paul may have been led to this emphatic declaration of its contents. Forgiveness, and not some mystic deliverance by initiation or otherwise from the captivity of flesh and matter, is redemption. There is more than forgiveness in it, but forgiveness lies on the threshold; and that not only the removal of legal penalties inflicted by a specific act, but the forgiveness of a father. A sovereign pardons when he remits the sentence which law has pronounced. A father forgives when the free flow of his love is unhindered by his childs fault, and he may forgive and punish at the same moment. The truest "penalty" of sin is that death which consists in separation from God; and the conceptions of judicial pardon and fatherly forgiveness unite when we think of the "remission of sins" as being the removal of that separation, and the deliverance of heart and conscience from the burden of guilt and of a fathers wrath.

Such forgiveness leads to that full deliverance from the power of darkness, which is the completion of redemption. There is deep meaning in the fact that the word here used for "forgiveness," means literally, "sending away." Pardon has a mighty power to banish sin, not only as guilt, but as habit. The waters of the Gulf Stream bear the warmth of the tropics to the icy north, and lave the foot of the glaciers on its coast till they melt and mingle with the liberating waves. So the flow of the forgiving love of God thaws the hearts frozen in the obstinacy of sin, and blends our wills with itself in glad submission and grateful service.

But we must not overlook the significant words in which the condition of possessing this redemption is stated: "in Whom." There must be a real living union with Christ, by which we are truly "in Him" in order to our possession of redemption. "Redemption through His blood" is not the whole message of the Gospel; it has to be completed by "In Whom we have redemption through His blood." That real living union is effected by our faith, and when we are thus "in Him," our wills, hearts, spirits joined to Him, then, and only then, are we borne away from "the kingdom of the darkness" and partake of redemption. We cannot get His gifts without Himself. We observe, in conclusion, how redemption appears here as a present and growing possession. There is emphasis on "we have." The Colossian Christians had by one definite act in the past been fitted for a share in the inheritance, and by the same act had been transferred to the kingdom of Christ. Already they possess the inheritance, and are in the kingdom, although both are to be more gloriously manifested in the future. Here, however, Paul contemplates rather the reception, moment by moment, of redemption. We might almost read "we are having," for the present tense seems used on purpose to convey the idea of a continual communication from Him to Whom we are to be united by faith. Daily we may draw what we daily need-daily forgiveness for daily sins, the washing of the feet which even he who has been bathed requires after each days march through muddy roads, daily bread for daily hunger, and daily strength for daily effort. So day unto day may, in our narrow lives, as in the wide heavens with all their stars, utter speech, and night unto night show knowledge of the redeeming love of our Father. Like the rock that followed the Israelites in the wilderness, according to Jewish legend, and poured out water for their thirst, His grace flows ever by our sides and from its bright waters we may daily draw with joy.

And so let us lay to heart humbly these two lessons; that all our Christianity must begin with forgiveness, and that, however far advanced we may be in the Divine life, we never get beyond the need for a continual bestowal upon us of Gods pardoning mercy.

Many of us, like some of these Colossians, are ready to call ourselves in some sense followers of Christ. The speculative side of Christian truth may have attractions for some of us, its lofty morality for others. Some of us may be mainly drawn to it by its comforts for the weary; some may be looking to it chiefly in hope of a future heaven. But whatever we are, and however we may be disposed to Christ and His Gospel, here is a plain message for us; we must begin by going to Him for pardon. It is not enough for any of us to find in Him "wisdom," or even "righteousness," for we need "redemption" which is "forgiveness," and unless He is to us forgiveness, He will not be either righteousness or wisdom.

We can climb a ladder that reaches to heaven, but its foot must be in "the horrible pit and miry clay" of our sins. Little as we like to hear it, the first need for us all is forgiveness. Everything begins with that. "The inheritance of the saints," with all its wealth of glory, its immortal life and unfading joys, its changeless security, and its unending progress deeper and, deeper into the light and likeness of God, is the goal, but the only entrance is through the strait gate of penitence. Christ will forgive on our cry for pardon, and that is the first link of a golden chain unwinding from His hand by which we may ascend to the perfect possession of our inheritance in God. "Whom He justified, them," and them only, He will glorify.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:12-13 always thanking the Father: Humble gratitude to God for salvation is a powerful antidote to the lure of false teaching (see also 2:7; 3:17; 4:2). • The inheritance is what God has promised his people (e.g., see Deut 3:28; Ps 33:12; Ezek 44:28). In the New Testament, the inheritance consists of salvation and final deliverance (see also Eph 1:11; Titus 3:7; Heb 9:15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 1:12. Εὐχαριστοῦντες, giving thanks) i.e. and we give thanks. It depends on Col 1:9 [we do not cease, etc.—giving thanks]: Us presently follows, and you, Col 1:21. [He gives thanks, namely, in behalf of the Israelites, Col 1:12-20, on account of the Gentiles, Col 1:21, etc. Comp. Eph 2:3; Eph 2:11.—V. g.]—τῷ ἱκανώσαντι, who hath made us meet) For we had been formerly not meet. The same word is found at 2Co 3:6.—εἰς, for) i.e. that we might receive a part of the inheritance of the saints; comp. the following verse, and Eph 1:11, or rather Act 20:32; Act 26:18.—μερίδα τοῦ κλήρου) a part given by allotment, not for a price.—ἐν, in) construed with a part. Light is the kingdom of God, and believers enjoy a blessed share in this kingdom: ἐν, in, is, so to speak, a preposition of place. The opposite, Mat 4:16, should be compared, where in occurs twice.—τῷ φωτὶ, in light) an antithesis to of darkness, Col 1:13. Comp. Eph 5:8. It is the light of knowledge [recognition and perception] and joy.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_1:12. While ye give thanks with joyfulness, etc.,a third accompanying definition of περιπατῆσαι ἀξίως κ.τ.λ. (Col_1:10), co-ordinate with the two definitions preceding, and not to be connected with οὐ παυόμεθα κ.τ.λ. (Chrysostom, Theophylact, Calvin: iterum redit ad gratulationem, Calovius, Böhmer, Baumgarten-Crusius).

τῷ παρτί] of Jesus Christ; comp. Col_1:13, and τοῦ Κυρίου in Col_1:10, not: the Father absolutely (Hofmann). It is always in Pauls writings to be gathered from the context, whose Father God is to be understood as being (even at Eph_1:17); never does he name God absolutely (in abstracto) ὁ πατήρ. Comp. Col_1:3, which, however, is held by Holtzmann to be the original, suggesting a repetition by the editor at our passage, in spite of the fact that the two passages have different subjects. Just as little does εἰς τὴν μερίδα κ.τ.λ. betray itself as an interpolation from Eph_1:18; Eph_1:11 (Holtzmann), seeing that, on the one hand, the expression at our passage is so wholly peculiar, and, on the other hand, the idea of κληρονομία is so general in the N. T. Comp. especially Act_26:18.[19]

τῷ ἱκανώσαντι κ.τ.λ.] Therein lies the ground of the thanksgiving, quippe qui, etc. God has made us fit (ἡμᾶς applies to the letter-writers and readers, so far as they are Christians) for a share in the Messianic salvation through the light, inasmuch as, instead of the darkness which previously prevailed over us, He has by means of the gospel brought to us the ἀλήθεια, of which light is the distinctive element and the quickening and saving principle (Eph_5:9) of the Christian constitution both in an intellectual and ethical point of view (Act_26:18); hence Christians are children of the light (Eph_5:8; 1Th_5:5; Luk_16:8). Comp. Rom_13:12; 2Co_6:14; 1Pe_2:9. In Christ the light had attained to personal manifestation (Joh_1:4 ff; Joh_3:9; Joh_8:12; Mat_4:16, et al.), as the personal revelation of the divine nature itself (1Jn_1:5), and the gospel was the means of its communication (Eph_3:9; Heb_6:4; 2Co_4:4; Act_26:23, et al.) to men, who without this enlightenment were unfit for the Messianic salvation (Eph_2:1 ff; Eph_4:18; Eph_5:11; Eph_6:12; 1Th_5:4, et al.). The instrumental definition ἐν τῷ φωτί is placed at the end, in order that it may stand out with special emphasis; hence, also, the relative sentence which follows refers to this very element. An objection has been wrongly urged against our view (which is already adopted by Chrysostom, Oecumenius, Theophylact; comp. Estius and others, including Flatt and Steiger), that Paul must have used πνεῦμα instead of φῶς (see Olshausen). The ἱκανοῦν ἐν τῷ φωτί is, indeed, nothing else than the καλεῖν εἰς τὸ φῶς (1Pe_2:9) conceived in respect of its moral efficacy, and the result thereof on the part of man is the εἶναι φῶς ἐν κυρίῳ (Eph_5:8), or the εἶναι υἱὸν τοῦ φωτός (1Th_5:5; Joh_12:36), ὡς φωστῆρες ἐν κόσμῳ (Php_2:15). But the light is a power; for it is τὸ φῶς τῆς ζωῆς (Joh_8:12), has its armour (Rom_13:12), produces its fruit (Eph_5:9), effects the Christian ἐλέγχειν (Eph_5:13), endurance in the conflict of affliction (Heb_10:32), etc. Ἐν τῷ φωτί is usually connected with τοῦ κλήρου τῶν ἁγίων, so that this κλῆρος is described as existing or to be found in light, as the kingdom of light; in which case we may think either of its glory (Beza and others, Böhmer, Huther), or of its purity and perfection (Olshausen, de Wette, and Dalmer) as referred to. But although the connecting article τοῦ might be wanting, and the κλῆρος τ. ἁγ. ἐν τῷ φωτί might thus form a single conception, it may be urged as an objection that the heritage meant cannot be the temporal position of Christians, but only the future blessedness of the Messianic glorious kingdom; comp. Col_1:13, τὴν βασιλ. τοῦ υἱοῦ. Hence not ἐν τῷ φωτί, but possibly ἐν τῇ δόξῃ, ἐν τῇ ζωῇ, ἐν τοῖς οὐρανεῖς, or the like, would be a fitting definition of κλῆρος, which, however, already has in τῶν ἁγίων its definite description (comp. Eph_1:18; Act_20:32; Act_26:18). Just as littlefor the same reason, and because τ. μερίδα already carries with it its own definition (share in the κλῆρος)is ἐν τῷ φωτί to be made dependent on τὴν μερίδα, whether ἐν be taken locally (Bengel: Lux est regnum Dei, habentque fideles in hoc regno partem beatam) or as in Act_8:21 (Ewald), in which case Hofmann finds the sphere expressed (comp. also Bleek), where the saints have got their peculiar possession assigned to them, so that the being in light stands related to the future glory as that which is still in various respects conditioned stands to plenitudeas if κλῆρος (comp. on Act_26:18) had not already the definite and full eschatological sense of the possession of eternal glory. This κλῆρος, of which the Christians are possessors (τῶν ἁγίων), ideally before the Parousia, and thereafter really, is the theocratic designation (נחלה) of the properly of the Messianic kingdom (see on Gal_3:18; Eph_1:11), and the ΜΕΡῚς (חלק) ΤΟῦ ΚΛΉΡΟΥ is the share of individuals[20] in the same. Comp. Sir_44:23.

[19] The mode in which Act_26:18 comes into contact as regards thought and expression with Col_1:12-14, may be sufficiently explained by the circumstance that in Acts 26 also Paul is the speaker. Holtzmann justly advises caution with reference to the apparent echoes of the Book of Acts in general, as Luke originally bears the Pauline stamp.

[20] Comp. also Bleek. Hofmann incorrectly says that τοῦ κληροῦ serves only to designate the μερίς as destined for special possession. In that case, at least, the qualitative genitive of the abstract must have been put τῆς κληρονομίας, as in Psa_16:5). But the concrete τοῦ κλήρου τ. ἁγ. is, as the literal sense of μερίς, portio, most naturally suggests, the genitivus partitivus (G. totius), so that the individual is conceived as μερίτης of the κλῆρος of the saints, in which he for his part συμμετέκει.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 1:12 . εὐχαριστοῦντες : not to be taken with οὐ παυόμεθα , Col 1:9 (Chrys., Beng.). Usually it is co-ordinated with the two preceding participial clauses. Haupt objects that it would be strange if thankfulness for participation in salvation were mentioned only after its consequences for Christian conduct had been deduced. He thinks it is a more precise development of μετὰ χαρᾶς ; joy being produced by our thankful consciousness of the benefits thus secured to us. There is force in this, though the form of expression strongly suggests the common view, and considerations of order should not, perhaps, be so rigidly pressed. τῷ πατρὶ . The word is selected to emphasise God’s Fatherly love as the source of their redemption; though Soden thinks that, as in Rom 6:4 , Paul has in mind God’s relation to Christ (so Alf.). τῷ ἱκανώσαντι ὑμᾶς : “who qualified you”. The reference is to status rather than character. εἰς τὴν μερίδα … φωτί . Lightfoot thinks τ . μερ . τ . κλ . is the portion which consists in the lot, κλήρου being a genitive of apposition (so Sod., Abb.). But probably κλ . is the general inheritance in which each individual has his μέρ . The lot is the blessedness awaiting the saints. More controverted is the connexion of ἐν τῷ φωτί . Meyer connects it with ἱκανώς . and takes ἐν as instrumental “by the light”. This is harsh, and φωτί in contrast to σκότους (Col 1:13 ) cannot mean the Gospel. Others connect it with ἁγίων , either in the sense of angels (so Kl [5] , Franke and Lueken) or saints (so Ol. and others). But the angels are never in the N.T. called οἱ ἅγιοι , though this term is used for them in the O.T. and Jewish Apocalyptic. Further, the contrast with the “darkness” of Col 1:13 loses its force unless the “holy ones” are Christians as opposed to non-Christians. And if Paul had meant this he would have expressed himself more plainly. Nor is any such reference probable in an Epistle directed especially against over-valuation of the angels. If saints are meant, unless (with Ol.) we give φωτί merely an ethical sense, they must be saints in heaven, for which we should have expected τῶν ἐν φωτί , as the object of the addition would be to distinguish them from saints on earth. ἐν φωτί should therefore be connected either with μερίδα (Beng.), μερίδα τ . κλήρου (Alf., Lightf.), or κλήρου (De W., Ell., Sod., Haupt). The difference is slight, and it seems simplest to connect with κλ ., “the lot of the saints [situated] in the light”; ἐν being probably local, and not expressing, as in Act 8:21 , the idea of a share in the light. The precise sense of φῶς is disputed. Oltramare takes it of the state of holiness in which Christians live, so that the distinction between saints on earth and in heaven does not arise. But the immediate impression of the phrase is that the heavenly kingdom, where God dwells in light, is referred to.

[5] Klöpper.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

12. εὐχαριστοῦντες. B alone adds ἅμα, thus separating μετὰ χαρᾶς from εὐχαρ. There is no precise parallel to this addition in St Paul’s writings (cf. Col 4:3, Phm 1:22, and cf. Act 27:40).

τῷ πατρὶ. Text. Rec. with ABC*DP amiat., Syr.Harcl. text; τῷ θεῷ πατρὶ א, Vulgclem fuld. Pesh. Syr. Boh.; θεῷ τῷ πατρὶ G; τῷ θεῷ καὶ πατρὶ C3.

The variety in the forms of the additions is instructive. Contrast the absence of evidence against θεῷ in Col 1:3 and Col 3:17.

τῷ ἱκανώσαντι. Certain “Western” authorities read τῷ καλέσαντι, D*G Ambrst.; and B alone reads both participles τῷ καλέσαντι καὶ ἱκανώσαντι.

ὑμᾶς, so אB amiat. Syr.Harcl.mg; ἡμᾶς ACD, etc. It was easy to make St Paul express gratitude for himself as well as for others.

12. εὐχαριστοῦντες, Col 1:3. Too distant from οὐ παυόμεθα (Col 1:9) to be coordinate with προσευχόμενοι καὶ αἰτούμενοι, suitable though the thought of St Paul giving thanks for them in itself is. The word is either coordinate with καρποφοροῦντες and δυναμούμενοι, expressing a third condition of their Christian walk (Col 1:10), or, as is more probable, primarily a development of the thought of μετὰ χαρᾶς, explaining the direction which their joy would take.

τῷ πατρὶ. See notes on Textual Criticism. In Col 1:3 St Paul thanked the God and Father of Christ (see note) as the source of all the blessings that had been given, but here he represents the Colossians as thanking Him only as the Father, i.e. as the one who had admitted them into possession and thus sonship, through, as St Paul is careful to add (Col 1:13), Him who was Son in a supreme degree. The thought closely resembles Gal 4:6-7.

τῷ ἱκανώσαντι. See notes on Textual Criticism. The verb occurs elsewhere in the N.T. only in 2Co 3:6. It is found in the LXX., in no case apparently throwing light on our passage, and only in the middle or the passive.

The not infrequent use of [ὁ] ἱκανός in the Greek versions of the O.T. to translate Shaddai (the Almighty), suggests that this name for God may have been in St Paul’s mind when writing this passage. Compare especially Gen 17:1, “I am El Shaddai, walk before me” with our Col 1:10. With the accuracy of the translation we have no concern, but the rendering suggests that He who was sufficient for the needs of the O.T. saints, and who made St Paul and others sufficient as the ministers of the New Covenant (2Co 3:6), also made the Colossians sufficient for the share etc. Observe that ἱκάνωσεν implies that besides the general invitation both the personal call and the grace to accept it came from God. St Paul thus strikes at the root of the Jewish doctrine of זִכות (merit), even in its more refined forms of gratia de condigno or de congruo.

The tense probably refers to the time of their conversion, when they entered upon the privileges which St Paul is about to mention.

ὑμᾶς. See notes on Textual Criticism. The O.T. colouring of the verse makes ὑμᾶς especially suitable, for the Colossian Christians might well thank God that, though Gentiles, they had been admitted into what had been the unique privilege of Jews, cf. Eph 2:12-13.

εἰς τὴν μερίδα. In the LXX. μερίς (gen. = חֵלֶק) is usually distinguished from μέρος (very seldom = חֵלֶק, often קָצֶה) as share from part; i.e. μερίς connotes that others also have a share. In the N.T. μερίς occurs only five times, but = “share” evidently in 2Co 6:15 and probably in Luk 10:42. This helps, as will be seen, to fix the determination of the following genitive.

τοῦ κλήρου. (1) As to the meaning of the word in itself:

(a) It was originally a lot; (b) thence, presumably from the primitive practice of redistributing at stated periods the land of the community by lot to the several members, an allotment; (c) then, as plots of land were held permanently by individuals, a portion, a possession, a piece of land generally. Hence the LXX. uses it frequently as an equivalent to גּוֹרָל, lot, or allotment, and also for נַחֲלָה, יְרֻשָׁה possession, or in certain cases inheritance.

We cannot therefore insist on κλῆρος maintaining its original connotation of possession acquired by lot, though perhaps it still implies that it has not been earned by the possessor’s efforts. If so τοῦ κλήρου carries on the thought of ἱκάνωσεν. Compare Eph 1:11, ἐν ᾧ ἐκληρώθημεν (probably = we were given a possession). Neither, be it observed, can we insist on the meaning “inheritance” as compared with “possession[96].”

[96] Mr H. St J. Thackeray, Relation of St Paul to Contemporary Jewish Thought, 1900. p. 251, mentions the interesting fact that the Book of Enoch also speaks of “the lot of eternal life” given to Enoch (37:4), of the “portion” predestined for him (39:8), of the “lot” of the Son of Man (46:3), of “the glorious lot” of the righteous and elect (58). But the absence of these chapters in the Greek fragments forbids a very close comparison.

(2) Its reference here:

As Mt Seir was given to the sons of Esau ἐν κλήρῳ, Deu 2:5 (Heb. “for a possession”), so Canaan was given to the Israelites also ἐν κλήρῳ, Exo 6:8; Num 33:53; Deu 3:18 (Heb. “for a possession,” or “to possess it”), although it does not appear to be actually called their κλῆρος. Yet it is probable that the thought of Canaan as the κλῆρος of the Lord’s people underlies our passage[97].

[97] The familiar phrase “the land of Canaan, the lot of your inheritance” Psa 105:11 = 1Ch 16:18, represents different words, σχοίνισμα κληρονομίας ὑμῶν (Heb. “the measure of your inheritance”).

(3) The relation of τοῦ κλήρου to τὴν μερίδα:

What then is the relation in which τοῦ κλήρου stands to the preceding τὴν μερίδα? Two answers have been given.

(a) The genitive is of apposition, “the share, i.e. the possession.” But in this case it is (α) hard to see why both substantives are employed; (β) μέρις, as stated above, would then suggest that others besides τῶν ἁγίων partake of it.

Hence (b) the partitive genitive, “the share in the possession,” is preferable. You have your share in the lot possessed by the saints. “The κλῆρος ἐν τῷ φωτί is represented as the joint inheritance of the saints, of which each individual has his μερίδα” (Ell.).

τῶν ἁγίων. Col 1:2 note. Possessive genitive.

ἐν τῷ φωτί. Defining the sphere of the κλῆρος. For the O.T. worthies it lay in Canaan; for Christian believers it is ἐν τῷ φωτί. The Book of Enoch, § 58 (see note below), speaks of the lot of the righteous and elect being glorious; “and the righteous will be in the light of the sun, and the elect in the light of eternal life,” thinking chiefly, it would seem, of physical splendour, but the contrast of τὸ σκότος in Col 1:13 shows that (a) St Paul has in mind chiefly not physical but spiritual light; and (b) this light is something already enjoyed. The possession of the saints is not merely a future heaven but present spiritual privileges ἐν τῷ φωτί. Compare 1Pe 2:9. Eph 5:8 is even stronger. St Paul’s words in Act 26:18 present several points of close resemblance to our Col 1:12-14, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίαςτοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.

“ἐν in est quasi praepositio loci. Conferatur oppositum, Mat 4:16, ubi bis est in” (Beng.).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The efficient cause of our salvation is the only mercy of God the Father, who maketh us meet to be partakers of eternal life, delivering us from the darkness wherein we were born, and bringing us to the light of the knowledge of the glory of his Son.

Having ended the preface, he goeth to the matter itself, that is to say, to an excellent description (although it be but short) of whole Christianity, which is fitly divided into three treatises: for first of all he expoundeth the true doctrine, according to the order of the causes, beginning from this verse to the 24. And from thence he beginneth to apply the same to the Colossians with divers exhortations to verse 6 of the second Chapter. And last of all in the third place even to the third Chapter, he refuteth the corruption of true doctrine.

In that glorious and heavenly kingdom.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

You "giving thanks unto the Father." See on Col 1:10; this clause is connected with "that ye may be filled" (Col 1:9), and "that ye may walk" (Col 1:10). The connection is not, "We do not cease to pray for you (Col 1:9) giving thanks."

unto the Father--of Jesus Christ, and so our Father by adoption (Gal 3:26; Gal 4:4-6).

which hath made us meet--Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" (Col 2:10). Compare Joh 17:17; Jde 1:1, "sanctified by God the Father"; Co1 1:30. Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.

to be partakers, &c.--Greek, "for the (or 'our') portion of the inheritance (Act 20:32; Act 26:18; Eph 1:11) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (Col 1:13; compare Pe1 2:9).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Giving thanks unto the Father] Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him.

Which hath made us meet] ικανωσαντι. Who has qualified us to be partakers, c. Instead of ικανωσαντι, some MSS. and versions have καλεσαντι, called and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers.

Of the inheritance] εις την μεριδα του κληρου. A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληρος was the lot or inheritance belonging to the tribe; the μερις was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.

Of the saints in light] Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honour of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. Giving thanks. Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them — to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, (Hebrews 13:9) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine — to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived.

The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end — that it is from him that all things must be sought — that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.

Who hath made us meet. He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not without good reason that Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far.

But for what kindness does he give thanks to God? For his having made him, and others, meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God’s kingdom. It is God’s adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast — as opposed to the darkness of Satan’s kingdom.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) Giving thanks unto the Father.—These words naturally follow the words “with joyfulness,” with which, indeed, they may be grammatically connected. But the “thankfulness” here is, as the context shows, the thankfulness of humility, sensible that from the Father’s love we have received all, and can but receive.

Which hath made us meet.—The same word is used in 2Co_3:6, “who hath made us able ministers of the new covenant,” and corresponds to the word “sufficient” in St. Paul’s previous question (2Co_2:16), “Who is sufficient for these things?” The reference is clearly to God’s foreknowledge and call (as in Rom_8:29-30), in virtue of which “we are more than conquerors,” and “cannot be separated from His love in Jesus Christ our Lord.”

To be partakers of the inheritance of the saints.—Literally, for the part (appointed to us) of the lot of the saints. (Comp. Eph_1:11, where, however, the sense is slightly different). The “lot” (like the Old Testament type of the share in the land of Canaan,” the lot of their inheritance”) is the place assigned to the saints primarily by the grace of God. It may have, as in the case of the type, to be fought for; but it is won not by our own arm, but by “God’s hand and His arm, and the light of His countenance, because He has a favour unto us” (Psa_44:3). Hence, in accordance with St. Paul’s usual teaching (especially emphatic in this and the Ephesian Epistle), the whole stress is laid on God’s grace, giving us our lot, and “making us meet” to accept it.

In light.—Properly, in the light. See Eph_4:8-14—a passage dwelling on the idea of the kingdom of light, almost as strongly and exhaustively as St. John himself (1Jn_1:5-7, et al.). “In the light” (opposed to “the power of darkness” of the next verse) is in the light of God’s countenance, revealed in the face of Jesus Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. giving thanks] as the disciple is to do “in everything” (1Th_5:18). So would the deep-felt “joy” be specially expressed. See on Col_1:3 above.

unto the Father] Who is always revealed as the ultimate Object of thanksgiving, the eternal Fountain of the whole Redemption. Cp. e.g. Mat_11:25; Joh_3:16; Joh_17:1; Joh_17:4; 2Co_1:3; Eph_1:3; Php_2:11; 1Pe_1:3.—He is here viewed as the Father of the Son, not immediately as “our Father;” see Col_1:13.

which hath made us meet] Who qualified us, or (Lightfoot), made us competent; i.e., gave us, as His redeemed ones in the Son (Col_1:14), title to and entrance on our spiritual possessions.—The time-reference is, from one point of view, to the moment of the Lord’s finished work; from another, to the moment of each believer’s personal union with the Lord.—The same verb occurs 2Co_3:6 (only), “He qualified us to be ministers, &c.” In the Old Latin Version we find qui vocavit nos, etc. This represents a various reading of the Greek, “who called us.”—But the evidence for “qualified” is decisive. Another various reading, not to be adopted, is “you” for “us.”

to be partakers, &c.] Lit., unto the portion of the lot of the saints in the light. “The kingdom” (Col_1:13) of the Son of God is the realm of light, the light of spiritual knowledge, purity, and joy; the mystical Canaan of the redeemed; the “lot” or inheritance of the “peculiar people,” in which each one has his “portion.” In other words, the saints, possessed by Christ, themselves possess Christ as their riches and light, and are “qualified” to do so by the grace of the Father who gave the Son for them and to them.—The reference is not immediately to the coming glory, but to the present grace. Cp. Luk_16:8; Joh_8:12; Joh_12:36; Eph_5:8; 1Th_5:5; 1Jn_1:7, &c.; for the imagery of “light” in such a connexion.

It is questioned, whether we are to understand the Apostle to speak of “the lot in the light,” or of “the saints in the light”? Probably the words “in light” qualify all parts of the thought. The mystical Canaan is “in the light,” and so are its inhabitants therefore.

“Saints:”—see on Col_1:2 above.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Giving thanks unto the Father,.... To God the Father, as the Vulgate Latin and the Syriac versions read the clause; and the Complutensian edition, and some copies, "God and the Father"; who is both the Father of Christ by nature, and of all his people by adoption. The Ethiopic version renders it, as an exhortation or advice, "give ye thanks to the Father"; and so the Syriac version: but the words rather seem to be spoken in the first, than in the second person, and are to be considered in connection with Col 1:9. So when the apostle had made an end of his petitions, he enters upon thanksgiving to God:

which hath made us meet to be partakers of the inheritance of the saints in light; by the "inheritance", or "lot", is meant not the common lot of the children of God to suffer persecution for the sake of Christ, and through much tribulation to enter into the kingdom, which they are by God the Father counted and made worthy of, with the rest of saints called out of darkness into light; nor their present state and condition, having a power to become the children of God, and to be fellow citizens with the saints, to enjoy communion with them, under the Gospel dispensation, called "light", in opposition to Jewish and Gentile darkness, to be brought into which state is an high favour of God; but the heavenly glory, so called, in allusion to the land of Canaan, which was divided by lot to the children of Israel, according to the will and purpose of God; and because it is not acquired by the works of men, but is a pure free grace gift of God, and which he, as the Father of his people, has bequeathed unto them; and which they enjoy through the death of the testator Christ; and of which the Spirit is the earnest; and because this glory is peculiar to such as are the children of God by adopting grace. It is no other than that inheritance which is incorruptible and undefiled, and which fades not away, reserved in the heavens; and designs that substance, or those solid and substantial things they shall possess hereafter; that kingdom, salvation, and glory, they are heirs of; and includes all things they shall inherit, and even God himself, who is their portion, their inheritance, their exceeding great reward, and of whom they are said to be heirs. This is the inheritance "of the saints", and of none else; who are sanctified or set apart by God the Father in eternal election; who are sanctified by the blood of Christ, or whose sins are expiated by his atoning sacrifice; who are sanctified in Christ, or to whom he is made sanctification; and who are sanctified by the Spirit of Christ, or have the work of sanctification begun upon their souls by him; in consequence of which they live soberly, righteously, and godly in the world. And this inheritance of theirs is "in light"; unless this clause should be read in connection with the word "saints", and be descriptive of them; they being called and brought out of darkness into light, and made light in the Lord, light being infused into them; in which light they see light, sin to be exceeding sinful, and Christ to be exceeding precious: or this phrase should be thought to design the means by which the Father makes meet to partake of the inheritance; namely, in or by the light of the Gospel, showing the way of salvation by Christ, and by the light of grace put into their hearts, and by following Christ the light of the world, which is the way to the light of life: though it rather seems to point out the situation and nature of the heavenly inheritance; it is where God dwells, in light inaccessible to mortal creatures, and who is light itself; and where Christ is, who is the light of the new Jerusalem; and where is the light of endless joy, and uninterrupted happiness; and where the saints are blessed with the clear, full, and beatific vision of God in Christ, and of Christ as he is, seeing him, not through a glass darkly, but face to face. This may be said in reference to a notion of the Jews, that the "light" which God created on the first day is that goodness which he has laid up for them that fear him, and is what he has treasured up for the righteous in the world to come (d). Now the saints meetness for this is not of themselves; by nature they are very unfit for it, being deserving of the wrath of God, and not of an inheritance; and are impure and unholy, and so not fit to partake of the inheritance of saints, or Holy Ones, and much less to dwell and converse with an holy God; and being darkness itself, cannot bear such light, or have communion with it: but God the Father makes them meet, which includes all the acts of his grace towards them, upon them, and in them; such as his choosing them in Christ, and their inheritance for them; in preparing that for them, and them for that; blessing them with all grace, and all spiritual blessings in Christ; putting them among the children by an act of adoption, of his own sovereign will and free grace, and thereby giving them a goodly heritage, and a title to it; justifying them by the righteousness of his Son, and so making them heirs according to the hope of eternal life, and forgiving all their trespasses for Christ's sake; cleansing them from all in his blood, so that being the undefiled in the way, without spot or wrinkle, or any such thing, they are fit for the undefiled inheritance; regenerating them by his Spirit, and implanting principles of light and life, grace and holiness, in them, without which no man shall see the Lord, or enter into the kingdom of heaven. One copy, as Beza observes, reads it, "which hath called us to be partakers", &c. and so does the Ethiopic version. And all such as the Father has thus called, and made meet, shall certainly be partakers of the inheritance; they partake of it already in Christ their head, and in faith and hope, having the Spirit as an earnest and pledge of it, and will wholly and perfectly enjoy it hereafter: for though, like Canaan's land, it is disposed of by lot, by the will, counsel, and free grace of God, yet will it not be divided into parts as that was; there is but one undivided inheritance, but one part and portion, which all the saints shall jointly and equally partake of, having all and each the same right and title, claim and meetness. For which they have abundant reason to give thanks to the Father, when they consider what they were, beggars on the dunghill, and now advanced to sit among princes, and to inherit the throne of glory; were bankrupts, over their head in debt, owed ten thousand talents, and had nothing to pay, and now all is frankly, forgiven; and besides, a title to, and meetness for, the heavenly inheritance, are freely bestowed on them; and particularly when they consider they are no more worthy of this favour than others that have no share in it, and also how great the inheritance is,

(d) Zohar in Gen. fol. 6. 3. & in Exod. fol. 32. 3. & in Lev. xiv. 4. & xxxvii. 4. Bereshit Rabba, fol. 3. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 12. Of the saints in light] So that though cast into a dark dungeon, the saints may clap their hands upon their bosoms, as Oecolampadius upon his death bed did, and say, Hic sat lucis, Here within is plenty of divine light.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Giving thanks to the Father - This is another mode by which we may “walk worthy of the Lord unto all pleasing” Col 1:10; to wit, by rendering appropriate thanks to God for his mercy. The particular point which the apostle here says demanded thanksgiving was, that they had been called from the kingdom of darkness to the kingdom of light. This had been done by the special mercy of the Father who had provided the plan of salvation, and had sent his Son to redeem them. The connection shows that the word “Father” refers, in this place, not to God as the Father of his creatures, but to the Father as distinguished from the Son. It is the “Father” who has translated us into the kingdom of the “Son.” Our special thanks are due to the “Father” in this, as he is represented as the great Author of the whole plan of salvation - as he who sent his Son to redeem us.

Who hath made us meet - The word used here - ἱκανόω hikanoō - means properly to make sufficient, from ἱκανός hikanos - sufficient, abundant, much. The word conveys the idea of having sufficient or enough to accomplish anything; see it explained in the notes at 2Co 3:6. The verb is not elsewhere used in the New Testament. In its use here, there seems to be implied the idea of conferring the privilege or the ability to be thus made the partakers of the kingdom, and the idea also of rendering us fit for it. The sense is, he has conferred on us grace sufficient to make it proper that we should partake of the blessings of his kingdom. In regard to this “fitness” or “meetness” for that kingdom, we may remark:

(1) That it does not mean that we are rendered fit by our own merits, or by anything which we have done; for it is expressly said that it is God who has thus rendered us “meet” for it. No one, by his own merits, even made himself fit for heaven. His good works cannot be an equivalent for the eternal rewards of heaven; nor is the heart when unrenewed, even in the best state, fit for the society and the employments of heaven. There is no adaptedness of such a heart, however amiable and however refined, to the pure spiritual joys of the upper world. Those joys are the joys of religion, of the love of God, of pleasure in holiness; and the unrenewed heart can never be wrought up to a fitness to enter into those joys. Yet.

(2) There is a fitness or meetness which Christians possess for heaven. It consists in two things. First, in their having complied with the conditions on which God promises heaven, so that, although they have no merit in themselves, and no fitness by their own works, they have that meetness which results from having complied with the terms of favor. They have truly repented of their sins, and believed in the Redeemer; and they are thus in the proper state of mind to receive the mercy of God; for, according to the terms of mercy, there is a propriety that pardon should be bestowed on the penitent, and peace on the believing. A child that is truly brokenhearted for a fault, is in a fit state of mind to be forgiven; a proud, and obstinate, and rebellious child, is not. Secondly, there is, in fact, a fitness in the Christian for the participation of the inheritance of the saints in light. He has a state of feeling that is adapted to that. There is a congruity between his feelings and heaven - a state of mind that can be satisfied with nothing but heaven. He has in his heart substantially the same principles which reign in heaven; and he is suited to find happiness only in the same objects in which the inhabitants of heaven do, He loves the same God and Saviour; has pleasure in the same truths; prefers, as they do, holiness to sin; and, like the inhabitants of heaven, he would choose to seek his pleasure in holy living, rather than in the ways of vanity. His preferences are all on the side of holiness and virtue; and, with such preferences, he is fitted for the enjoyments of heaven. In character, views, feelings, and preferences, therefore, the Christian is made suitable to participate in the employments and joys of the saints in light.

To be partakers of the inheritance - The privileges of religion are often represented as an heirship, or an inheritance; see the notes at Rom 8:17.

Of the saints in light - Called in Col 1:13, “the kingdom of his dear Son.” This is a kingdom of light, as opposed to the kingdom of darkness in which they formerly were. In the East, and particularly in Persia, there prevailed early the belief that there were two great kingdoms in the universe - that of light, and that of darkness. We find traces of this opinion in the Scriptures, where the kingdom of God is called “light,” and that of Satan is called “darkness.” These are, of course, figurative expressions; but they convoy important truth. Light, in the Scriptures, is the emblem of holiness, knowledge, happiness; and all these are found in the kingdom over which God presides, and of which Christians are the heirs. Accordingly, we find the word “light” often used to describe this kingdom. Thus, it is said of God, who presides over it, that he “is light, and in him is no darkness at all,” 1Jo 1:5; of Christ, that he is “the light of man,” Joh 1:4; that he is “the true light,” Joh 1:9; that he is “the light of the world,” Joh 8:12; compare Joh 12:35; Luk 2:32. The angels of that kingdom are “angels of light,” 2Co 11:14. Those who compose that kingdom on earth are “the children of light,” Luk 16:8; 1Th 5:5. And all the descriptions of that kingdom in heaven represent it as filled with light and glory, Isa 60:19; Rev 21:23; Rev 22:5.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Giving thanks unto the Father; he passeth from petitioning, Col 1:9, to thanksgiving to God the Father, upon the consideration of his grace manifested in his Son for our redemption. In the Ephesians, Eph 1:3,4, he began with election, here with effectual vocation; he acknowledgeth God the Father to be the object and author of what was wrought for us by his Son, and in us by his Spirit.

Which hath made us meet; who hath made us capable of communion with himself, or ready and fit, which implies that by nature we are unready and unfit; so that merit cannot be drawn hence, and the Rhemists have done ill, contrary to the translation of the Syriac, to translate it, made us worthy: one copy hath, who hath called us. The original word, in that we follow, seems to be an idiom of the apostle (as the learned think) borrowed from the Hebrew; we find it used only in one other text by the apostle, 2Co 3:5,6; and there he shows we are insufficient for, and incapable of, saying good things, till God do capacitate us by making us accepted in the beloved, Eph 1:6; we cannot understand things of the Spirit of God, nor affect God, Joh 12:39; Rom 8:5; 1Co 2:14, till God do draw and capacitate us, Joh 6:44,45; Phm 2:13, and form and work us by his Spirit unto this selfsame thing, Rom 4:17; 2Co 5:5.

To be partakers of the inheritance of the saints in light; to have a part in the lot of the purchased inheritance with them that are sanctified, Act 26:18; Eph 1:14. The apostle seems to allude to the land of Canaan, wherein a portion was assigned to every one by lot for his inheritance, that being a type of the rest which remaineth to the people of God, Heb 4:9; and this is here said to be

of the saints in light, as allegorically connoting the joy and glory of that state and place, in opposition to the power of darkness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Giving thanks unto the Father—That is, the Father of our Lord Jesus Christ. This is a fourth step in the walk worthy of the Lord, Col_1:10. The state of mind just described naturally expresses itself in thanksgiving.

Which hath made—Our ability for such a life, and our fitness for a share in the heavenly inheritance, are received from the infinite love of the Father through the meritorious sacrifice of his Son, by the sanctifying power of his Spirit. The inheritance falls to the children of God as heirs.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Giving thanks to the Father, who made us (or, you) meet for our (or, your) share in the lot (or, portion) of the saints in the light (vers. 3-5; Act_20:32 Act_26:18; Tit_3:7; Eph_1:5, 11 Gal_3:29; Rom_8:15-17) The reading "us" is very doubtful. Westcott and Hort, with Tischendorf, prefer "you," as in the two oldest manuscripts: for the transition from first to second person, comp. Col_2:13, 14 (vers. 9-12). In the same strain the apostle gave thanks on their account (ver. 5). Thanksgiving" is prominent in this letter, (Col_2:7 Col_3:15, 17 4:2) as "joy" in Philippians. The title "the Father" frequently stands alone in St. John"s Gospel, coming from the lips of the Son, but St. Paul employs it thus only here and in Eph_3:14, R.V; Rom_8:15; Gal_4:6 (comp.; 1Jn_3:1) see note on ver. 2. Those "give thanks to the Father" who gratefully acknowledge him in "the spirit of adoption" as their Father through Christ (Rom_8:15; Gal_4:1-7; Eph_1:5) And the Father makes us meet for the inheritance when he enables us to call him "Father children, then heirs." "To make meet" (iJkanow, the verb found besides only in 2Co_3:5, 6 in the New Testament, "to make sufficient," R.V) is "to make competent," "to qualify" for sonic position or work. This meetness, already conferred on the Colossians, consists in their forgiveness (ver. 14) and adoption, (Eph_1:5-7) which qualify and entitle them to receive the blessings of Christ"s kingdom (ver. 13; Rom_5:1, Rom_5:2; Gal_3:26-29; Eph_2:5, Eph_2:6; Tit_3:7) and which anticipate and form the basis of that worthiness of character and fitness of condition in which they are finally to be presented "perfect in Christ" (vers. 10, 22, 28; 1Th_5:23, 1Th_5:24) "not qui dignos fecit (Vulgate), but qui idoneos fecit (Ellicott). "Called and (made us meet)" is one of the few characteristic readings of the great Vatican Manuscript, which Westcott and Herr reject (see their "Introduction," and Lightfoot"s "Detached Notes," p. 251). "The lot of the saints" is that entire wealth of blessedness laid up for the people of, (Eph_1:3 Eph_2:12 Eph_3:6 Eph_4:4-7) in which each has his due share or part (Meyer, Ellicott, Lightfoot, less suitably: "parcel of (consisting in) the lot"); comp. ver. 28; Eph_4:7. Klhrov, ("lot," Act_8:21 Act_26:18) scarcely distinguishable from the more usual klhronomia ("inheritance," Col_3:24; Eph_1:14, etc.; Heb_9:15; 1Pe_1:4) is used in the Old Testament (LXX) of the sacred land as "divided by lot," and as "the lot" assigned toIsrael (Num_34:13; Deu_4:21, etc.) also of Jehovah himself as "the lot" of the landless Levites, (Deu_10:9) and of Israel in turn as "the lot" of Jehovah. (Deu_4:20) It is the divinely allocated possession of the people of God in his kingdom. It belongs to them as "saints" (ver. 2; Eph_2:19; Act_20:32 Act_26:18 Ps 15.; Num_35:34; Jer_2:7) and it lies "in the light," in "the kingdom of the Son of God"s love" (ver. 13) that is filled with the light of the knowledge of God proceeding from Christ (2Co_4:1-6; Joh_1:4 Joh_8:12) light here manifest "in part" and in conflict with Satanic darkness (ver. 13; Eph_5:8-14 Eph_6:11, Eph_6:12; 1Th_5:4-8; Rom_13:11-13; Joh_1:5) hereafter the full possession of God"s saints (Col_3:4; 1Co_13:12; Rom_13:12; Joh_12:36; Rev_21:23-25; Isa_60:19, Isa_60:20)

Divine meetness of the saints for their inheritance.

thanks to the Father, who made us meet to be partakers of the inheritance of the saints in light.

I THE NATURE AND GLORY OF THE INHERITANCE. Whether we understand by it heaven or the blessings of the kingdom is immaterial, but the original suggests the idea of a joint inheritance, of which each individual enjoys a part.

1. It is an ancient inheritance. For "it is a kingdom prepared for you from the foundation of the world". (Mat_25:34) Its "Builder and Maker" is God himself. (2Co_5:1)

2. It is bound up with the coheirship of Christ. (Rom_8:17, Rom_8:18; Psalm it.) God makes us "heirs and rich in faith". (Jam_2:5) By virtue of the coheirship, it is a free, sure, satisfying, durable inheritance.

3. It is a holy inheritance. It is "with the saints." Only saints enjoy it with one another. "The pure in heart shall see God". (Mat_5:8) No unclean thing shall enter into God"s kingdom (Act_20:32 Act_26:18; 1Th_1:10)

4. It is an inheritance "in light.

(1) The Lamb is the Light of heaven. (Rev_21:23)

(2) There will be clear vision in heaven"s light. Whatever "makes manifest is light." "In thy light we shall see light." We shall "know even as we are known." We shall "see face to face." We shall dwell for ever "in the light of God"s countenance." There will be no darkness there.

II THE MEETNESS FOR THE INHERITANCE.

1. It is implied that we have no natural meetness for it. We could not merit it by our righteousness, and our spirits are out of harmony with its joys. There is nothing in us but "enmity against God". (Rom_8:7) The spirit which is in moral darkness cares not for the light.

2. The meetness is given to us.

(1) We are made meet by our calling, by our justification, by our adoption.

(2) We are made meet for it by our sanctification. The Father gives us, along with the kingdom, the disposition, inclination, behaviour of heirs, sons, kings, and priests.

III THE AUTHOR OF THIS MEETNESS. "The Father.

1. It is he who hath begotten us to the inheritance. (1Pe_1:3)

2. It is he only who can pardon us and accept us.

3. It is he who is the Fountain of all holiness.

4. It is he who is stronger than all to preserve us to the end and crown us with final glory. (Jud_1:24; Eph_1:17)

IV THE DUTY OF THANKSGIVING. "Giving thanks to the Father.

1. A sanctified heart is ready to acknowledge the instrument by which good is received, yet more the Author of blessing.

2. It honours God to thank him. "Whoso offereth praise glorifieth me". (Psa_50:23)

3. A thankful heart is sure of a gracious hearing. The more thankful we are for mercies received the more ground have we to expect more mercies. T.C.

Vers. 12-14.

The love of the Father.

We have seen that the apostle"s prayer loses itself in utterances of adoring gratitude to the Fountain of all good. In the work of our salvation we have proofs of the love of the Father (Joh_3:16; Rom_8:32) the love of the Son (Gal_2:20; Eph_5:2) and the love of the Spirit (Rom_15:30; Eph_4:30) of the one "God of our salvation." In vers. 12-14 Paul reminds the Colossians of the love of the Father, and that the blessings which this love secures to us are powerful motives for gratitude and for seeking to attain to that character for which he has been praying. The blessings which the Father"s love procures for us includes four changes a change of place, of character, of kingdom, and of state.

I A CHANGE OF PLACE. There is an "inheritance" which has been "prepared" and is "reserved for us (Mat_25:34; 1Pe_1:5) It is not here, but "in heaven;" not here, amid darkness and ignorance, "the shadow of death," and, what is worse, the stern realities of sin and of death itself; but "in light note various uses of this figure (Isa_60:19, Isa_60:20; Eph_5:8, Eph_5:9; 1Jn_1:5 1Jn_2:8-10; Rev_21:23 Rev_22:5, etc.) That inheritance is possessed only by God"s "saints," whether angelic or human. The sanctity needed for this inheritance is something more than that "consecration" of heart to God which even we sinful children of God may enjoy as we render service in the lower sanctuary of "this present evil world." The "saints in light" are "without blemish," "faultless." God, who is himself "light," is our pledge, that in that inheritance there shall be "no darkness at all," nothing "that defileth," etc. (Rev_21:27)

II A CHANGE OF CHARACTER, "Who made us meet," etc. The reference is not here to that growth in the elements of spiritual mindedness by which we become increasingly fitted for the employments and enjoyments of the heavenly inheritance. Paul has been praying for these (vers. 9-11); but here he recognizes that the new nature which God has bestowed on us has already qualified us "to be partakers," etc. A king"s child is already, by his birth, capable of taking some part in the life and the engagements of the palace. The penitent robber could take a place in Paradise on the day of his conversion. If we are partakers of the Divine nature we are meet for the Divine inheritance. Already we are "children of the light." Our darkness is past, never to return; the light shineth, and when we change our place it must needs be to an inheritance suited to our new natures and present characters. (Joh_17:24) Without the new birth we shall be as unfit for our inheritance above as a boorish peasant, who had suddenly come to a peerage, for his new position, and as incapable of enjoying and really "inheriting" it as one who had no taste for art or sacred music would be if admitted to a picture gallery or an oratorio; he could not "see the kingdom of God." What a glorious gift our new nature is! It is only by means of it we are made capable of receiving the blessings offered to us; as though a monarch could not only give us a high place in his service, but at the same time could endow us with power to discharge its duties, without which the mere position would be a burden rather than a blessing. Thus God deals with us (2Co_5:5; Eph_2:10)

III A CHANGE OF KINGDOMS. (Ver. 13.) The change of nature is accompanied by a twofold deliverance we are rescued from a lawless tyranny (ver. 13) and delivered from a lawful condemnation (ver. 14). We speak of a change of kingdoms, for elsewhere we read of the "kingdom" of Satan who is "the prince of this world." But here the term suggests mere power ("the power of darkness," spoken of by Christ,. (Luk_22:53) The agents of Satan are described as "the powers, the world rulers of this darkness". (Eph_6:12) We were under their power and under the tyranny of" the prince of the power of the air," who is at their head (Luk_11:21; Eph_2:2) The mental anarchy of demoniacal possession is a fit symbol of the lawless tyranny of the kingdom of Satan. From that tyranny the Father, with a strong hand, rescued us, emancipated us, and transferred us into a Divine kingdom, of which "the Son of his love" is the Head. Love is as much the essence of the only begotten Son as it is of the Father. (1Jn_4:8-10) So that his kingdom is a kingdom where love is the ruling power, and where promises, privileges, and benedictions are the main motives for wearing his easy yoke. We are made free citizens of that kingdom and shall share in its triumphs here and in its final glory.

IV A CHANGE OF STATE. (Ver. 14.) The kingdom which Christ established in our hearts is based on his work as a Redeemer. (Php_2:7-11) The pardon of sins and the translation into the kingdom are inseparable. Each blessing would be incomplete and insufficient without the other. Pardoned sinners left under the power of Satan can no more be thought of than subjects of Christ"s kingdom still under wrath. We were under a lawful condemnation as well as a lawless tyranny. From that merited curse we have been ransomed by the Father"s love through the redeeming work of Christ (Eph_1:7; Tit_3:5-7) The fundamental facts and doctrines of the gospel are all implied (Rom_4:25 Rom_5:1-11; 1Co_15:3, 1Co_15:4; Gal_3:10-13, etc.) We thus enjoy a change of state, being justified and no longer condemned. Note the words, "in whom," etc. Luther remarks that there is a good deal of divinity in the pronouns; so is there also in the prepositions. Christians not only receive blessings through Christ, but in Christ (ver. 19; 1Co_1:30; 1Jn_5:20, etc.) from whose fulness we receive (like the air, in which we live and move and draw our breath without limitation or restraint; not like water, supplied to us from time to time in a limited cistern). Notice too the necessity of all these four blessings to us, and how absolutely dependent we are for them upon the love of God which is in Christ Jesus our Lord. Our enfranchisement in the kingdom of Christ includes free forgiveness, secures for us, by the work of the Spirit, "the sanctification, without which no man can see the Lord," and ensures our admission to the heavenly inheritance. "Blessed are they that wash their robes," etc. (Rom_2:14; see also Act_20:32 Act_26:17, Act_26:18; Rom_8:29, Rom_8:30; Php_3:20) What motives for "giving thanks unto the Father" arise from the reception of such glorious gifts! E.S.P.

The inheritance of the saints.

I CHRISTIANS ARE HEIRS OF A RICH INHERITANCE.

1. The gospel offers Divine wealth. Its blessings are not confined to bare deliverance from ruin. They include hidden treasures, pearls of great price, princely feasts, a whole kingdom of glory.

2. This wealth is, for the most part, pro spective. It is an inheritance not yet possessed. The heir may be in severe straits before he comes into his property. We have foretastes of the future blessedness, but the chief part of this blessedness is yet to come.

3. The possession is to be had without any action of ours in acquiring it. The heir does not seize his estate and hold it by right of conquest; he does not purchase it; he does nothing to earn the worth of it; he simply receives it by bequest from another. We do nothing to win or earn our Christian heritage. Christ obtains it and bequeaths it, and as his heirs we simply enter into possession as the son of a great warrior peaceably takes possession of the kingdom won by the sword of his father.

4. Still, the inheritance is received by right. The heir has a right to his estate. Laws and documents secure it to him. The Divine covenant of grace is the Christian"s title deed, giving him no precarious hope, but a certain promise and right to his future blessedness.

III CHRISTIANS ARE BEING TRAINED FOR THEIR GREAT INHERITANCE. The heir of a nobleman must be educated so as to be fitted for his position in society. The heir of a throne needs a special training in order that he may enter upon the duties as well as the privileges of royalty. It would be useless to bequeath a library to a man who had no interest in literature, or to leave an art collection to a man of boorish tastes. The heir must be suited to the inheritance. We hear much of the acquisition of our inheritance, and some seem to think that their great task is thus to secure it for them- selves. But we should remember that this thing is done, the kingdom won by the victory of Christ, the riches bought by his sacrifice of himself. Now, the sole requisite is that we should be ready to enter into possession. And this is a great and essential requisite. An impure soul could not be admitted into heaven; but, if admitted, such a soul would find no joy there. Note:

1. God is making us meet for the great inheritance by the present discipline of life.

2. There are those who may be said to have been made thus ready, because, although not yet perfect, they are new creatures and have characters and sympathies fitted for the enjoyments of the pure delights of heaven.

3. It may be remarked by the way that St. Paul knew of no purgatorial fires which were to keep Christians out of the joys of heaven for some intermediate period.

III THE REQUISITE FITNESS FOR THE CHRISTIAN INHERITANCE DEPENDS ON THE CHARACTER OF THAT INHERITANCE.

1. The inheritance is in light. It lies in the clearer realm of eternal truth; it is characterized by the purity that excludes all dark blots and stains of sin; it is radiant with the summer sunshine of heavenly joy.

2. Such an inheritance requires saintliness as a suitable condition of enjoying it. It is an inheritance of saints. Only those who are forgiven, cleansed, and purified can stand in the searching light of eternal truth; and they only can enjoy the blessings of a kingdom of holiness and find therein true gladness. Nevertheless, this is no reason for discouragement. St. Paul thanks God for accomplishing the necessary preparation. It is his work, and he will perfect it with all who trust to his grace and the power of his Spirit. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who, by justifying and sanctifying us, hath made us meet for glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle having prayed for the Colossians in the foregoing verses, here breaks forth into the duty of thanksgiving on their behalf, Giving thanks unto the Father, &c.

Where note, 1. A description of heaven, or the blessed state of good men in another world: It is an inheritance, an inheritance of saints and an inheritanceof light.

1. It is an inheritance; now that is a possession only proper to children, Hareditas filiis debetur, non servis. It is an unmerited and undeserved possession, and it is the best donative that a father has to give unto his children: Particularly, this inheritance of heaven, which God gives to all, and yet to every one of his children, is the freest inheritance, the surest, the most satisfying, and the most delifhtful, and the most durable inheritance.

2. Heaven is the inheritance of the saints, or of holy persons only; such as is really holy, universally holy, perseveringly holy, to them, and only to them, does it belong, it is purchased for them, it is promised to them, it is given to them, they have already the first fruits of it in the Spirit’s inhabitation, which is given to them as an earnest of heaven; it is prepared for them, and they are prepared for them, and they are prepared for that; and it shall be finally adjudged to them at the great and last day.

3. It is an inheritance in light, that is, an inheritance with God,; an inheritance in joy, an inheritance in glory, and a common inheritance for all the saints: As the light of the sun is a common blessing to all that have eyes to see it, and every person in a room has the benefit of the light of the candle, as if he enjoyed it by himself alone; so is the inheritance of heaven, it is fully and intirely enjoyed by all the saints, as if there was but one to possess and enjoy it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. Giving thanks. In the midst of the trials which call for patience and long-sufferings, still joyful and thankful to the Father that he hath made us meet to be partakers. Fit to have a share. Once, then, they were unfit. The inheritance of the saints. God's infinite love had called them to be children, heirs, and joint-heirs with Christ. The heavenly inheritance is meant. To have a share with the saints in light is to be heirs of heavenly felicity. Light. Light is a symbol of purity and blessedness. It is in contrast with darkness below.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Made us meet [ικανωσαντι] . See on 2Co 3:6.

To be partakers of the inheritance [εις την μεριδα του κληρου] . Lit., for the portion of the lot; that is, the portion which is the lot. Compare Act 8:21, where the two words are coordinated.

In light [εν τω φωτι] . Connect with inheritance : the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See Joh 3:21; Joh 11:9; Joh 12:36; Eph 5:8; 1Th 5:5; 1Jo 1:7; 1Jo 2:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

τῆς δόξης αὐτοῦ] The ‘glory’ here, as frequently, stands for the majesty or the power or the goodness of God, as manifested to men; e.g. Eph. i. 6, 12, 17, iii. 16; comp. ver. 27, below. The δόξα, the bright light over the mercy-seat (Rom. ix. 4), was a symbol of such manifestations. God’s revelation of Himself to us, however this revelation may be made, is the one source of all our highest strength (κατὰ τὸ κράτος κ.τ.λ.).

ὑπομονὴν καὶ μακροθυμίαν] ‘endurance and long-suffering.’ The two words occur in the same context in 2 Cor. vi. 4, 6, 2 Tim. iii. 10, James v. 10, 11, Clem. Rom. 58, Ign. Ephes. 3. They are distinguished in Trench Synon. § liii. p. 184 sq. The difference of meaning is best seen in their opposites. While ὑπομονὴ is the temper which does not easily succumb under suffering, μακροθυμία is the self-restraint which does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Prov. xv. 18, xvi. 32; see also the note on iii. 12). While ὑπομονὴ is closely allied to hope (1 Thess. i. 3), μακροθυμία is commonly connected with mercy (e.g. Exod. xxxiv. 6). This distinction however, though it applies generally, is not true without exception. Thus in Is. lvii. 15 μακροθυμία is opposed to ὀλιγοψυχία, where we should rather have expected ὑπομονή; and μακροθυμεῖν is used similarly in James v. 7.

μετὰ χαρᾶς] So James i. 2, 3, πᾶσαν χαρὰν ἡγήσασθε ... ὅταν πειρασμοῖς περιπέσητε ποικίλοις, γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονέν κ.τ.λ.: comp. 1 Pet. iv. 13, and see below i. 24. This parallel points to the proper connexion of μετὰ χαρᾶς, which should be attached to the preceding words. On the other hand some would connect it with εὐχαριστοῦντες for the sake of preserving the balance of the three clauses, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, ἐν πάσῃ δυνάμει δυναμούμενοι, μετὰ χαρᾶς εὐχαριστοῦντες; and this seems to be favoured by Phil. i. 4 μετὰ χαρᾶς τὴν δέησιν ποιούμενος: but when it is so connected, the emphatic position of μετὰ χαρᾶς cannot be explained; nor indeed would these words be needed at all, for εὐχαριστία is in itself an act of rejoicing.

12. εὐχαριστοῦντες] most naturally coordinated with the preceding participles and referred to the Colossians. The duty of thanksgiving is more than once enforced upon them below, ii. 7, iii. 17, iv. 2; comp. 1 Thess. v. 18. On the other hand the first person ἡμᾶς, which follows, has led others to connect εὐχαριστοῦντες with the primary verb of the sentence, οὐ παυόμεθα ver. 9. But the sudden transition from the second to the first person is quite after St Paul’s manner (see the note on ii. 13, 14, συνεζωοποίησεν ὑμᾶς ... χαρισάμενος ἡμῖν), and cannot create any difficulty.

τῷ ἱκανώσαντι] ‘who made us competent’; comp. 2 Cor. iii. 6. On the various readings see the detached note.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.