Colossians 1:2 To the saints and faithful brothers in Christ which are at Colosse: Grace be to you, and peace… Grace is introductory good; peace is final good: he therefore who wishes these two blessings includes every intermediate benefit. I. GRACE denotes — 1. The gratuitous act of the Divine will accepting man in Christ and pardoning his sins (Ephesians 2:5; Romans 3:24). This free love of God is the first gift in which all other gifts are bestowed. 2. All those habitual gifts which God infuses for the sanctification of the soul. So faith, love, and all virtues and salutary endowments are called graces (Ephesians 4:7). 3. The actual assistance of God, whereby the regenerate, after having received habitual grace, are strengthened to perform good works, and to persevere in faith and godliness. For to man renewed and sanctified by grace, the daily aid of God is still necessary for every single act. The union of all these is necessary: inherent grace is not given unless the grace of acceptance has preceded it; neither being given is it available to the production of fruits, unless also the efficacious help of God follow and accompany it through every individual action. II. PEACE. The Hebrews used this expression as we use the expression health or joy: it signifies prosperity marked by no calamities either public or private (Genesis 43:27; Psalm 122:6). But with the apostles it is used more extensively, and comprehends more especially spiritual joy and prosperity. Therefore under this term Paul desires for them — 1. Internal peace, or peace of conscience, which arises from the grace of God accepting us for Christ's sake (John 14:27; Romans 5:1; Philippians 4:7). 2. Brotherly peace; "breaking peace they exclude grace." This is a great and desirable good, and is frequently celebrated as the special gift of God (1 Corinthians 14:33; 2 Corinthians 13:11). The seeds of schism had been scattered abroad; there was therefore need of peace. 3. That external peace which is the well-being of the Church; but only yet so far as it does not militate against their spiritual good; for sometimes it conduces more to the welfare of the faithful that they be afflicted than that they enjoy external tranquility. III. WE MAY GATHER — 1. From the order itself, as he places grace before peace, he teaches us — (1) That this is first of all to be desired, that we may have God propitious. If He be hostile, even blessings will be turned into a curse. (2) That true peace cannot belong except to those only who are in favour with God. "There is no peace to the wicked."(3) That all good things which fall to the lot of the godly are streams from this fountain of Divine grace. 2. From the thing itself desired — (1) Paul shows us by his own example the duty of every minister of the gospel; which is, not only to preach grace and peace to his people, but from their inmost souls to intreat and implore the same from God by incessant prayer: neither is sufficient of itself. (2) He reproves the folly of this world, in which almost all wish for themselves and their friends, health, riches, and honours; but grace, peace, and other spiritual good things, they neither regard nor think of. But Christ commands us to seek "first the kingdom of God" (Matthew 6:33). (3) He comforts the godly and faithful by showing them that the grace of God, and the peace of God they always possess; in comparison of which good things whatsoever fall to the wicked are refuse. "A God appeased," says Bernard, "tranquillizes all things, and to behold Him at peace is to be ourselves at peace." (Bp. Davenant.) Parallel Verses KJV: To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. |
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