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Text -- Colossians 2:1-23 (NET)

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Context
2:1 For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. 2:2 My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 2:3 in whom are hidden all the treasures of wisdom and knowledge. 2:4 I say this so that no one will deceive you through arguments that sound reasonable. 2:5 For though I am absent from you in body, I am present with you in spirit, rejoicing to see your morale and the firmness of your faith in Christ.
Warnings Against the Adoption of False Philosophies
2:6 Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him, 2:7 rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness. 2:8 Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised– not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead. 2:13 And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. 2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days2:17 these are only the shadow of the things to come, but the reality is Christ! 2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. 2:19 He has not held fast to the head from whom the whole body, supported and knit together through its ligaments and sinews, grows with a growth that is from God. 2:20 If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world? 2:21 “Do not handle! Do not taste! Do not touch!” 2:22 These are all destined to perish with use, founded as they are on human commands and teachings. 2:23 Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body– a wisdom with no true value– they in reality result in fleshly indulgence.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Laodicea residents of the town of Laodicea


Dictionary Themes and Topics: Shaddai | Resurrection of Christ | PAULINE THEOLOGY | PAUL, THE APOSTLE, 4 | Law | Kingly office of Christ | Jesus, The Christ | JUDE, THE EPISTLE OF | Handwriting | Fulness | Exercise, bodily | Essenes | Ephesians, Epistle to | Elements | Doctrines | Commandments | Colossians, Epistle to the | Bands | BAPTISM (LUTHERAN DOCTRINE) | APOSTOLIC AGE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
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Verse Range Notes
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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Col 2:1 - -- How greatly I strive ( hēlikon agōna echō ). Literally, "how great a contest I am having."The old adjectival relative hēlikos (like Latin ...

How greatly I strive ( hēlikon agōna echō ).

Literally, "how great a contest I am having."The old adjectival relative hēlikos (like Latin quantus ) is used for age or size in N.T. only here and Jam 3:5 (twice, how great, how small). It is an inward contest of anxiety like the merimna for all the churches (2Co 11:28). Agōna carries on the metaphor of agōnizomenos in Col 1:29.

Robertson: Col 2:1 - -- For them at Laodicea ( tōn en Laodikiāi ).

For them at Laodicea ( tōn en Laodikiāi ).

Robertson: Col 2:1 - -- Supply huper as with huper humoĢ„n . Paul’ s concern extended beyond Colossae to Laodicea (Col 4:16) and to Hierapolis (Col 4:13), the three g...

Supply

huper as with huper humoĢ„n . Paul’ s concern extended beyond Colossae to Laodicea (Col 4:16) and to Hierapolis (Col 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Rev 3:14.

Robertson: Col 2:1 - -- For as many as have not seen my face ( hosoi ouch heorakan to prosōpon mou ). The phrase undoubtedly includes Hierapolis (Col 4:13), and a few late...

For as many as have not seen my face ( hosoi ouch heorakan to prosōpon mou ).

The phrase undoubtedly includes Hierapolis (Col 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul’ s face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to hosoi is not expressed and it would be toutoĢ„n after huper . The form heorakan (perfect active indicative of horaoĢ„ instead of the usual heoĢ„rakasin has two peculiarities o in Paul’ s Epistles (1Co 9:1) instead of oĢ„ (see note on Joh 1:18 for heoĢ„raken ) and ̇an by analogy in place of ̇asin , which short form is common in the papyri. See note on Luk 9:36 heoĢ„rakan .

Robertson: Col 2:2 - -- May be comforted ( paraklēthōsin ). First aorist passive subjunctive of parakaleō (for which see note on 2Co 1:3-7) in final clause with hina...

May be comforted ( paraklēthōsin ).

First aorist passive subjunctive of parakaleō (for which see note on 2Co 1:3-7) in final clause with hina .

Robertson: Col 2:2 - -- Being knit together ( sunbibasthentes ). First aorist passive participle of sunbibazō , old verb, causal of bainō , to make go together, to coale...

Being knit together ( sunbibasthentes ).

First aorist passive participle of sunbibazō , old verb, causal of bainō , to make go together, to coalesce in argument (Act 16:10), in spiritual growth (Col 2:19), in love as here. Love is the sundesmos (Col 3:14) that binds all together.

Robertson: Col 2:2 - -- Unto all riches ( eis pan ploutos ). Probably some distinction intended between en (in love as the sphere) and eis (unto as the goal).

Unto all riches ( eis pan ploutos ).

Probably some distinction intended between en (in love as the sphere) and eis (unto as the goal).

Robertson: Col 2:2 - -- Of the full assurance of understanding ( tēs plērophorias tēs suneseōs ). On plērophoria , see note on 1Th 1:5. From plērophoreō (see...

Of the full assurance of understanding ( tēs plērophorias tēs suneseōs ).

On pleĢ„rophoria , see note on 1Th 1:5. From pleĢ„rophoreoĢ„ (see note on Luk 1:1) and only in N.T. (1Th 1:5; Col 2:2; Heb 6:11; Heb 10:22), Clement of Rome ( Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one’ s mental powers.

Robertson: Col 2:2 - -- That they may know ( eis epignoĢ„sin ). "Unto full knowledge."This use of epignoĢ„sis (full, additional knowledge) is Paul’ s reply to the Gno...

That they may know ( eis epignōsin ).

"Unto full knowledge."This use of epignoĢ„sis (full, additional knowledge) is Paul’ s reply to the Gnostics with the limited and perverted gnoĢ„sis (knowledge).

Robertson: Col 2:2 - -- The mystery of God, even Christ ( tou musteĢ„riou tou theou , Christou ). The MSS. differ widely here, but this is Westcott and Hort’ s reading...

The mystery of God, even Christ ( tou mustēriou tou theou , Christou ).

The MSS. differ widely here, but this is Westcott and Hort’ s reading. Genitive (objective) with epignoĢ„sin and Christou in apposition. Christ is "the mystery of God,"but no longer hidden, but manifested (Col 1:26) and meant for us to know to the fulness of our capacity.

Robertson: Col 2:3 - -- In whom ( en hōi ). This locative form can refer to mustēriou or to Christou . It really makes no difference in sense since Christ is the myste...

In whom ( en hōi ).

This locative form can refer to mustēriou or to Christou . It really makes no difference in sense since Christ is the mystery of God.

Robertson: Col 2:3 - -- All the treasures of wisdom and knowledge ( pantes hoi thēsauroi tēs sophias kai gnōseōs ). See note on Mat 2:11 and note on Mat 6:19 for thi...

All the treasures of wisdom and knowledge ( pantes hoi thēsauroi tēs sophias kai gnōseōs ).

See note on Mat 2:11 and note on Mat 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (apokruphoi , old adjective from apokruptō , to hide away, Mar 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.

Robertson: Col 2:4 - -- This I say ( touto legō ). Paul explains why he has made this great claim for Christ at this point in his discussion.

This I say ( touto legō ).

Paul explains why he has made this great claim for Christ at this point in his discussion.

Robertson: Col 2:4 - -- May delude ( paralogizētai ). Present middle subjunctive of paralogizomai , old verb, only here in N.T., from para and logizomai , to count aside...

May delude ( paralogizētai ).

Present middle subjunctive of paralogizomai , old verb, only here in N.T., from para and logizomai , to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus).

Robertson: Col 2:4 - -- With persuasiveness of speech ( en pithanologiāi ). Rare word (Plato) from pithanos and logos , speech, adapted to persuade, then speciously lead...

With persuasiveness of speech ( en pithanologiāi ).

Rare word (Plato) from pithanos and logos , speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1Co 2:4 (ouk en pithois sophias logois ) where he uses the very adjective pithos (persuasive) of which pithanos (both from peithō ) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.

Robertson: Col 2:5 - -- Though ( ei kai ). Not kai ei (even if).

Though ( ei kai ).

Not kai ei (even if).

Robertson: Col 2:5 - -- Yet ( alla ). Common use of alla in the apodosis (conclusion) of a conditional or concessive sentence.

Yet ( alla ).

Common use of alla in the apodosis (conclusion) of a conditional or concessive sentence.

Robertson: Col 2:5 - -- Your order ( tēn taxin ). The military line (from tassō ), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been ...

Your order ( tēn taxin ).

The military line (from tassō ), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line.

Robertson: Col 2:5 - -- Steadfastness ( stereōma ). From stereoō (from stereos ) to make steady, and probably the same military metaphor as in taxin just before. Th...

Steadfastness ( stereōma ).

From stereoō (from stereos ) to make steady, and probably the same military metaphor as in taxin just before. The solid part of the line which can and does stand the attack of the Gnostics. See note on Act 16:5 where the verb stereoō is used with pistis and 1Pe 5:9 where the adjective stereos is so used. In 2Th 3:6, 2Th 3:8, 2Th 3:11 Paul speaks of his own taxis (orderly conduct).

Robertson: Col 2:6 - -- As therefore ye received ( hōs oun parelabete ). Second aorist active indicative of paralambanō in same sense as in 1Th 4:1; Phi 4:9 (both mant...

As therefore ye received ( hōs oun parelabete ).

Second aorist active indicative of paralambanō in same sense as in 1Th 4:1; Phi 4:9 (both manthanō and paralambanō ) that is like manthanō , to learn (Col 1:7), from Epaphras and others.

Robertson: Col 2:6 - -- Christ Jesus the Lord ( ton Christon Iēsoun ton Kurion ). This peculiar phrase occurs nowhere else by Paul. We have often ho Christos (the Christ...

Christ Jesus the Lord ( ton Christon Iēsoun ton Kurion ).

This peculiar phrase occurs nowhere else by Paul. We have often ho Christos (the Christ or Messiah) as in Phi 1:15, Iēsous Christos (Jesus Christ), Christos Iēsous (Christ Jesus), ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ho Christos Iēsous and Iēsous ho Kurios . Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). "As therefore ye received the Christ (the Messiah), Jesus the Lord."Ye were taught right.

Robertson: Col 2:6 - -- Walk in him ( en autōi peripateite ). "Go on walking in him"(present active indicative of peripateō ). Stick to your first lessons in Christ.

Walk in him ( en autōi peripateite ).

"Go on walking in him"(present active indicative of peripateō ). Stick to your first lessons in Christ.

Robertson: Col 2:7 - -- Rooted ( errizōmenoi ). Perfect passive participle of old verb rizoō from riza , root. In N.T. only here and Eph 3:17. Paul changes the figure ...

Rooted ( errizōmenoi ).

Perfect passive participle of old verb rizoō from riza , root. In N.T. only here and Eph 3:17. Paul changes the figure from walk to growing tree.

Robertson: Col 2:7 - -- Builded up in him ( epoikodomoumenoi en autōi ). Present passive participle (rooted to stay so) of epoikodomeō , old verb, to build upon as in 1C...

Builded up in him ( epoikodomoumenoi en autōi ).

Present passive participle (rooted to stay so) of epoikodomeō , old verb, to build upon as in 1Co 3:10, 1Co 3:12. The metaphor is changed again to a building as continually going up (present tense).

Robertson: Col 2:7 - -- Stablished ( bebaioumenoi ). Present passive participle of bebaioō , old verb from bebaios (from bainō , baiō ), to make firm or stable.

Stablished ( bebaioumenoi ).

Present passive participle of bebaioō , old verb from bebaios (from bainō , baiō ), to make firm or stable.

Robertson: Col 2:7 - -- In your faith ( tēi pistei ). Locative case, though the instrumental case, by your faith , makes good sense also.

In your faith ( tēi pistei ).

Locative case, though the instrumental case, by your faith , makes good sense also.

Robertson: Col 2:7 - -- Even as ye were taught ( kathōs edidachthēte ). First aorist passive indicative of didaskō , an allusion to parelabete in Col 2:6 and to emat...

Even as ye were taught ( kathōs edidachthēte ).

First aorist passive indicative of didaskō , an allusion to parelabete in Col 2:6 and to emathete in Col 1:7.

Robertson: Col 2:7 - -- In thanksgiving ( en eucharistiāi ). Hence they had no occasion to yield to the blandishments of the Gnostic teachers.

In thanksgiving ( en eucharistiāi ).

Hence they had no occasion to yield to the blandishments of the Gnostic teachers.

Robertson: Col 2:8 - -- Take heed ( blepete ). Present active imperative second person plural of blepō , common verb for warning like our "look out,""beware,""see to it."

Take heed ( blepete ).

Present active imperative second person plural of blepō , common verb for warning like our "look out,""beware,""see to it."

Robertson: Col 2:8 - -- Lest there shall be any one ( mē tis estai ). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2Co 12:6...

Lest there shall be any one ( mē tis estai ).

Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2Co 12:6.

Robertson: Col 2:8 - -- That maketh spoil of you ( ho sulagōgōn ). Articular present active participle of sulagōgeō , late and rare (found here first) verb (from sul...

That maketh spoil of you ( ho sulagōgōn ).

Articular present active participle of sulagōgeō , late and rare (found here first) verb (from sulē , booty, and agō , to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray.

Robertson: Col 2:8 - -- Through his philosophy ( dia tēs philosophias ). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Ol...

Through his philosophy ( dia tēs philosophias ).

The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from philosophos (philos , sophos , one devoted to the pursuit of wisdom) and in N.T. only in Act 17:18. Paul does not condemn knowledge and wisdom (see Col 2:2), but only this false philosophy, "knowledge falsely named"(pseudōnumos gnōsis , 1Ti 6:20), and explained here by the next words.

Robertson: Col 2:8 - -- And vain deceit ( kai kenēs apatēs ). Old word for trick, guile, like riches (Mat 13:22). Descriptive of the philosophy of the Gnostics.

And vain deceit ( kai kenēs apatēs ).

Old word for trick, guile, like riches (Mat 13:22). Descriptive of the philosophy of the Gnostics.

Robertson: Col 2:8 - -- Tradition ( paradosin ). Old word from paradidōmi , a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Th 2...

Tradition ( paradosin ).

Old word from paradidōmi , a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Th 2:15; 2Th 3:6) or bad (Mar 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics.

Robertson: Col 2:8 - -- Rudiments ( stoicheia ). Old word for anything in a stoichos (row, series) like the letters of the alphabet, the materials of the universe (2Pe 3:1...

Rudiments ( stoicheia ).

Old word for anything in a stoichos (row, series) like the letters of the alphabet, the materials of the universe (2Pe 3:10, 2Pe 3:12), elementary teaching (Heb 5:12), elements of Jewish ceremonial training (Act 15:10; Gal 4:3, Gal 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life.

Robertson: Col 2:8 - -- And not after Christ ( kai ou kata Christon ). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics...

And not after Christ ( kai ou kata Christon ).

Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

Robertson: Col 2:9 - -- For in him dwelleth all the fulness of the Godhead bodily ( hoti en autōi katoikei pān to plērōma tēs theotētos sōmatikōs ). In this ...

For in him dwelleth all the fulness of the Godhead bodily ( hoti en autōi katoikei pān to plērōma tēs theotētos sōmatikōs ).

In this sentence, given as the reason (hoti , because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very essence of God, from theos , deitas ) and not to be confused with theiotes in Rom 1:20 (from theios , the quality of God, divinitas ), here only in N.T. as theiotēs only in Rom 1:20. The distinction is observed in Lucian and Plutarch. Theiotēs occurs in the papyri and inscriptions. Paul here asserts that "all the plērōma of the Godhead,"not just certain aspects, dwells in Christ and in bodily form (sōmatikōs , late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phi 2:9-11), "the body of his glory"(tōi sōmati tēs doxēs ). The fulness of the God-head was in Christ before the Incarnation (Joh 1:1, Joh 1:18; Phi 2:6), during the Incarnation (Joh 1:14, Joh 1:18; 1Jo 1:1-3). It was the Son of God who came in the likeness of men (Phi 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

Robertson: Col 2:10 - -- Ye are made full ( este peplērōmenoi ). Periphrastic perfect passive indicative of plēroō , but only one predicate, not two. Christ is our fu...

Ye are made full ( este peplērōmenoi ).

Periphrastic perfect passive indicative of plēroō , but only one predicate, not two. Christ is our fulness of which we all partake (Joh 1:16; Eph 1:23) and our goal is to be made full of God in Christ (Eph 3:19). "In Christ they find the satisfaction of every spiritual want"(Peake).

Robertson: Col 2:10 - -- The head ( hē kaphalē ). There is no other place for Christ. He is first (Col 1:18) in time and in rank. All rule and authority comes after Chris...

The head ( hē kaphalē ).

There is no other place for Christ. He is first (Col 1:18) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

Robertson: Col 2:11 - -- Ye were also circumcised ( kai perietmēthēte ). First aorist passive indicative of peritemnō , to circumcise. But used here as a metaphor in a ...

Ye were also circumcised ( kai perietmēthēte ).

First aorist passive indicative of peritemnō , to circumcise. But used here as a metaphor in a spiritual sense as in Rom 2:29 "the circumcision of the heart."

Robertson: Col 2:11 - -- Not made with hands ( acheiropoiētōi ). This late and rare negative compound verbal occurs only in the N.T. (Mar 14:58; 2Co 5:1; Col 2:11) by mer...

Not made with hands ( acheiropoiētōi ).

This late and rare negative compound verbal occurs only in the N.T. (Mar 14:58; 2Co 5:1; Col 2:11) by merely adding a privative to the old verbal cheiropoiētos (Act 7:48; Eph 2:11), possibly first in Mar 14:58 where both words occur concerning the temple. In 2Co 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine.

Robertson: Col 2:11 - -- In the putting off ( en tēi apekdusei ). As if an old garment (the fleshly body). From apekduomai (Col 2:15, possibly also coined by Paul) and oc...

In the putting off ( en tēi apekdusei ).

As if an old garment (the fleshly body). From apekduomai (Col 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (apo , ek ), "a resource available for and generally used by any real thinker writing Greek"(Moulton and Milligan, Vocabulary ). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it.

Robertson: Col 2:11 - -- Of Christ ( tou Christou ). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

Of Christ ( tou Christou ).

Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

Robertson: Col 2:12 - -- Having been buried with him in baptism ( suntaphentes autōi en tōi baptismati ). Second aorist passive participle of sunthaptō , old word, in N...

Having been buried with him in baptism ( suntaphentes autōi en tōi baptismati ).

Second aorist passive participle of sunthaptoĢ„ , old word, in N.T. only here and Rom 6:4, followed by associative instrumental case (autoĢ„i ). Thayer’ s Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins."Yes, and for all future sins also. This word gives Paul’ s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him"(en hoĢ„i kai suneĢ„gertheĢ„te ). "In which baptism"(baptismati , he means). First aorist passive indicative of sunegeiroĢ„ , late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Col 2:12; Col 3:1; Eph 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ’ s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham’ s faith (Rom 4:10-12). Cf. Gal 3:27. Baptism gives a picture of the change already wrought in the heart "through faith"(dia teĢ„s pisteoĢ„s ).

Robertson: Col 2:12 - -- In the working of God ( tēs energeias tou theou ). Objective genitive after pisteōs . See note on Col 1:29 for energeia . God had power to raise ...

In the working of God ( tēs energeias tou theou ).

Objective genitive after pisteōs . See note on Col 1:29 for energeia . God had power to raise Christ from the dead (tou egeirantos , first aorist active participle of egeirō , the fact here stated) and he has power (energy) to give us new life in Christ by faith.

Robertson: Col 2:13 - -- And you ( kai humas ). Emphatic position, object of the verb sunezōopoiēsen (did he quicken) and repeated (second humās ). You Gentiles as h...

And you ( kai humas ).

Emphatic position, object of the verb sunezōopoiēsen (did he quicken) and repeated (second humās ). You Gentiles as he explains.

Robertson: Col 2:13 - -- Being dead through your trespasses ( nekrous ontas tois paraptōmasin ). Moral death, of course, as in Rom 6:11; Eph 2:1, Eph 2:5. Correct text does...

Being dead through your trespasses ( nekrous ontas tois paraptōmasin ).

Moral death, of course, as in Rom 6:11; Eph 2:1, Eph 2:5. Correct text does not have en , but even so paraptōmasin (from parapiptō , to fall beside or to lapse, Heb 6:6), a lapse or misstep as in Mat 6:14; Rom 5:15-18; Gal 6:1, can be still in the locative, though the instrumental makes good sense also.

Robertson: Col 2:13 - -- And the uncircumcision of your flesh ( kai tēi akroboustiāi tēs sarkos humōn ). "Dead in your trespasses and your alienation from God, of whi...

And the uncircumcision of your flesh ( kai tēi akroboustiāi tēs sarkos humōn ).

"Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol"(Abbott). Clearly so, "the uncircumcision"used merely in a metaphorical sense.

Robertson: Col 2:13 - -- Did he quicken together with him ( sunezōopoiēsen sun autōi ). First aorist active indicative of the double compound verb sunzōopoieō , to ...

Did he quicken together with him ( sunezōopoiēsen sun autōi ).

First aorist active indicative of the double compound verb sunzōopoieō , to make alive (zōos , poieō ) with (sun , repeated also with autōi , associative instrumental), found only here and in Eph 2:5, apparently coined by Paul for this passage. Probably theos (God) is the subject because expressly so stated in Eph 2:4. and because demanded by sun autōi here referring to Christ. This can be true even if Christ be the subject of ērken in Col 2:14.

Robertson: Col 2:13 - -- Having forgiven us ( charisamenos hēmin ). First aorist middle participle of charizomai , common verb from charis (favour, grace). Dative of the ...

Having forgiven us ( charisamenos hēmin ).

First aorist middle participle of charizomai , common verb from charis (favour, grace). Dative of the person common as in Col 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.

Robertson: Col 2:14 - -- Having blotted out ( exaleipsas ). And so "cancelled."First aorist active participle of old verb exaleiphō , to rub out, wipe off, erase. In N.T. o...

Having blotted out ( exaleipsas ).

And so "cancelled."First aorist active participle of old verb exaleiphō , to rub out, wipe off, erase. In N.T. only in Act 3:19 (lxx); Rev 3:5; Col 2:14. Here the word explains charisamenos and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C).

Robertson: Col 2:14 - -- The bond written in ordinances that was against us ( to kath' hēmōn cheirographon tois dogmasin ). The late compound cheirographon (cheir , han...

The bond written in ordinances that was against us ( to kath' hēmōn cheirographon tois dogmasin ).

The late compound cheirographon (cheir , hand, graphoĢ„ ) is very common in the papyri for a certificate of debt or bond, many of the original cheirographa (handwriting, "chirography"). See Deissmann, Bible Studies , p. 247. The signature made a legal debt or bond as Paul says in Phm 1:18.: "I Paul have written it with mine own hand, I will repay it."Many of the papyri examples have been "crossed out"thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over"(Milligan, N. T. Documents , p. 16). Undoubtedly "the handwriting in decrees"(dogmasin , the Mosaic law, Eph 2:15) was against the Jews (Exo 24:3; Deu 27:14-26) for they accepted it, but the Gentiles also gave moral assent to God’ s law written in their hearts (Rom 2:14.). So Paul says "against us"(kath' heĢ„moĢ„n ) and adds "which was contrary to us"(ho eĢ„n hupenantion heĢ„min ) because we (neither Jew nor Gentile) could not keep it. Hupenantios is an old double compound adjective (hupo , en , antios ) set over against, only here in N.T. except Heb 10:27 when it is used as a substantive. It is striking that Paul has connected the common word cheirographon for bond or debt with the Cross of Christ (Deissmann, Light, etc. , p. 332).

Robertson: Col 2:14 - -- And he hath taken it out of the way ( kai ērken ek tou mesou ). Perfect active indicative of airō , old and common verb, to lift up, to bear, to ...

And he hath taken it out of the way ( kai ērken ek tou mesou ).

Perfect active indicative of airō , old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (airōn ) the sin of the world"(Joh 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of ērken , but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst"(ek tou mesou ). Nailing it to the cross (prosēlōsas auto tōi staurōi ). First aorist active participle of old and common verb prosēloō , to fasten with nails to a thing (with dative staurōi ). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi . The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross"(Peake). Hence the "bond"is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

Robertson: Col 2:15 - -- Having put off from himself ( apekdusamenos ). Only here and Col 3:9 and one MS. of Josephus (apekdus ). Both apoduō and ekduō occur in anci...

Having put off from himself ( apekdusamenos ).

Only here and Col 3:9 and one MS. of Josephus (apekdus ). Both apoduō and ekduō occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by apekdusamenos ? What is meant by "the principalities and the powers"(tas archas kai tas exousias )? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil"(American Standard Version) rather than "having put off from himself."In the Cross of Christ God showed his power openly without aid or help of angels.

Robertson: Col 2:15 - -- He made a show of them ( edeigmatisen ). First aorist active indicative of deigmatizō , late and rare verb from deigma (Jud 1:7), an example, and...

He made a show of them ( edeigmatisen ).

First aorist active indicative of deigmatizoĢ„ , late and rare verb from deigma (Jud 1:7), an example, and so to make an example of. Frequent in the papyri though later than paradeigmatizoĢ„ and in N.T. only here and Mat 1:19 of Joseph’ s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly"(en parreĢ„siaĢ„i ).

Robertson: Col 2:15 - -- Triumphing over them on it ( thriambeusas autous en autōi ). On the Cross the triumph was won. This late, though common verb in Koiné[28928]Ŕ w...

Triumphing over them on it ( thriambeusas autous en autōi ).

On the Cross the triumph was won. This late, though common verb in KoinĆ©[28928]Å” writers (ekthriambeuoĢ„ in the papyri) occurs only twice in the N.T., once "to lead in triumph"(2Co 2:14), here to celebrate a triumph (the usual sense). It is derived from thriambos , a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (autous , masculine regarded as personal agencies). Lightfoot adds, applying thriambeusas to Christ: "The convict’ s gibbet is the victor’ s car."It is possible, of course, to take autoĢ„i as referring to cheirographon (bond) or even to Christ.

Robertson: Col 2:16 - -- Let no one judge you ( mē tis humas krinetō ). Prohibition present active imperative third singular, forbidding the habit of passing judgment in ...

Let no one judge you ( mē tis humas krinetō ).

Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For krinō see note on Mat 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Gal 4:10. Josephus ( Ant. III. 10, 1) expressly explains the "seventh day"as called " sabbata "(plural form as here, an effort to transliterate the Aramaic sabbathah ).

Robertson: Col 2:17 - -- A shadow ( skia ). Old word, opposed to substance (sōma , body). In Heb 10:1 skia is distinguished from eikōn (picture), but here from sōma...

A shadow ( skia ).

Old word, opposed to substance (sōma , body). In Heb 10:1 skia is distinguished from eikōn (picture), but here from sōma (body, substance). The sōma (body) casts the skia (shadow) and so belongs to Christ (Christou , genitive case).

Robertson: Col 2:18 - -- Rob you of your prize ( katabrabeuetō ). Late and rare compound (kata , brabeuō , Col 3:15) to act as umpire against one, perhaps because of bri...

Rob you of your prize ( katabrabeuetō ).

Late and rare compound (kata , brabeuoĢ„ , Col 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke’ s Worterbuch ), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called brabeus and the prize brabeion (1Co 9:24; Phi 3:14). It is thus parallel to, but stronger than, krinetoĢ„ in Col 2:16.

Robertson: Col 2:18 - -- By a voluntary humility ( thelōn en tapeinophrosunēi ). Present active participle of thelō , to wish, to will, but a difficult idiom. Some take...

By a voluntary humility ( thelōn en tapeinophrosunēi ).

Present active participle of thelō , to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully"somewhat like thelontas in 2Pe 3:5. Others make it a Hebraism from the lxx usage, "finding pleasure in humility."The Revised Version margin has "of his own mere will, by humility."Hort suggested en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like ethelothrēskia in Col 2:23.

Robertson: Col 2:18 - -- And worshipping of the angels ( kai thrēskeiāi tōn aggelōn ). In Col 3:12 humility (tapeinophrosunēn ) is a virtue, but it is linked with ...

And worshipping of the angels ( kai thrēskeiāi tōn aggelōn ).

In Col 3:12 humility (tapeinophrosunēn ) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Col 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.

Robertson: Col 2:18 - -- Dwelling in the things which he hath seen ( ha heoraken embateuōn ). Some MSS. have "not,"but not genuine. This verb embateuō (from embatēs ,...

Dwelling in the things which he hath seen ( ha heoraken embateuōn ).

Some MSS. have "not,"but not genuine. This verb embateuō (from embatēs , stepping in, going in) has given much trouble. Lightfoot has actually proposed kenembateuōn (a verb that does not exist, though kenembateō does occur) with aiōra , to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay ( Teaching of Paul , pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in"(enebateusen ) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on"these imagined revelations in the mysteries.

Robertson: Col 2:18 - -- Vainly puffed up ( eikēi phusioumenos ). Present passive participle of phusioō , late and vivid verb from phusa , pair of bellows, in N.T. only h...

Vainly puffed up ( eikēi phusioumenos ).

Present passive participle of phusioō , late and vivid verb from phusa , pair of bellows, in N.T. only here and 1Co 4:6, 1Co 4:18.; 1Co 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.

Robertson: Col 2:19 - -- Not holding fast the Head ( ou kratōn tēn kephalēn ). Note negative ou , not mē , actual case of deserting Christ as the Head. The Gnostics d...

Not holding fast the Head ( ou kratōn tēn kephalēn ).

Note negative ou , not meĢ„ , actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (Col 1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul’ s Christology.

Robertson: Col 2:19 - -- From whom ( ex hou ). Masculine ablative rather than ex hēs (kephalēs ) because Christ is the Head. He develops the figure of the body of whic...

From whom ( ex hou ).

Masculine ablative rather than ex hēs (kephalēs ) because Christ is the Head. He develops the figure of the body of which Christ is Head (Col 1:18, Col 1:24).

Robertson: Col 2:19 - -- Being supplied ( epichorēgoumenon ). Present passive participle (continuous action) of epichorēgeō , for which interesting verb see already 2Co...

Being supplied ( epichorēgoumenon ).

Present passive participle (continuous action) of epichorēgeō , for which interesting verb see already 2Co 9:10; Gal 3:5 and further 2Pe 1:5.

Robertson: Col 2:19 - -- Knit together ( sunbibazomenon ). Present passive participle also (continuous action) of sunbibazō , for which see note on Col 2:2.

Knit together ( sunbibazomenon ).

Present passive participle also (continuous action) of sunbibazō , for which see note on Col 2:2.

Robertson: Col 2:19 - -- Through the joints ( dia tōn haphōn ). Late word haphē (from haptō , to fasten together), connections ( junctura and nexus in the Vulg...

Through the joints ( dia tōn haphōn ).

Late word haphē (from haptō , to fasten together), connections ( junctura and nexus in the Vulgate).

Robertson: Col 2:19 - -- And bonds ( kai sundesmōn ). Old word from sundeō , to bind together. Aristotle and Galen use it of the human body. Both words picture well the w...

And bonds ( kai sundesmōn ).

Old word from sundeō , to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.

Robertson: Col 2:19 - -- Increaseth with the increase of God ( auxei tēn auxēsin tou theou ). Cognate accusative (auxēsin ) with the old verb auxei .

Increaseth with the increase of God ( auxei tēn auxēsin tou theou ).

Cognate accusative (auxēsin ) with the old verb auxei .

Robertson: Col 2:20 - -- If ye died ( ei apethanete ). Condition of the first class, assumed as true, ei and second aorist active indicative of apothnēskō , to die. He ...

If ye died ( ei apethanete ).

Condition of the first class, assumed as true, ei and second aorist active indicative of apothnēskō , to die. He is alluding to the picture of burial in baptism (Col 2:12).

Robertson: Col 2:20 - -- From the rudiments of the world ( apo tōn stoicheiōn tou kosmou ). See note on Col 2:8.

From the rudiments of the world ( apo tōn stoicheiōn tou kosmou ).

See note on Col 2:8.

Robertson: Col 2:20 - -- As though living in the world ( hōs zōntes en kosmōi ). Concessive use of the participle with hōs . The picture is that of baptism, having co...

As though living in the world ( hōs zōntes en kosmōi ).

Concessive use of the participle with hōs . The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.

Robertson: Col 2:20 - -- Why do ye subject yourselves to ordinances? ( ti dogmatizesthė ). Late and rare verb (three examples in inscriptions and often in lxx) made from do...

Why do ye subject yourselves to ordinances? ( ti dogmatizesthė ).

Late and rare verb (three examples in inscriptions and often in lxx) made from dogma , decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Col 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Col 2:16.).

Robertson: Col 2:21 - -- Handle not, nor taste, nor touch ( mē hapsēi mēde geusēi mēde thigēis ). Specimens of Gnostic rules. The Essenes took the Mosaic regulati...

Handle not, nor taste, nor touch ( mē hapsēi mēde geusēi mēde thigēis ).

Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul’ s own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with meĢ„ , a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. HapseĢ„i is aorist middle subjunctive of haptoĢ„ , to fasten to, middle, to cling to, to handle. ThigeĢ„is is second aorist active subjunctive of thigganoĢ„ , old verb, to touch, to handle. In N.T. only here and Heb 11:28; Heb 12:20. GeuseĢ„i is second aorist middle subjunctive of geuoĢ„ , to give taste of, only middle in N.T. to taste as here.

Robertson: Col 2:22 - -- Are to perish with the using ( estin eis phthoran tēi apochrēsei ). Literally, "are for perishing in the using."Phthora (from phtheirō ) is ...

Are to perish with the using ( estin eis phthoran tēi apochrēsei ).

Literally, "are for perishing in the using."Phthora (from phtheirō ) is old word for decay, decomposition. Apochrēsis (from apochraomai , to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.

Robertson: Col 2:23 - -- Which things ( hatina ). "Which very things,"these ascetic regulations.

Which things ( hatina ).

"Which very things,"these ascetic regulations.

Robertson: Col 2:23 - -- Have indeed a show of wisdom ( estin logon men echonta sophias ). Periphrastic present indicative with estin in the singular, but present indicativ...

Have indeed a show of wisdom ( estin logon men echonta sophias ).

Periphrastic present indicative with estin in the singular, but present indicative echonta in the plural (hatina ). Logon sophias is probably "the repute of wisdom"(Abbott) like Plato and Herodotus. Men (in deed) has no corresponding de .

Robertson: Col 2:23 - -- In will-worship ( en ethelothrēskiāi ). This word occurs nowhere else and was probably coined by Paul after the pattern of ethelodouleia , to des...

In will-worship ( en ethelothrēskiāi ).

This word occurs nowhere else and was probably coined by Paul after the pattern of ethelodouleia , to describe the voluntary worship of angels (see note on Col 2:18).

Robertson: Col 2:23 - -- And humility ( kai tapeinophrosunēi ). Clearly here the bad sense, "in mock humility."

And humility ( kai tapeinophrosunēi ).

Clearly here the bad sense, "in mock humility."

Robertson: Col 2:23 - -- And severity to the body ( kai apheidiāi sōmatos ). Old word (Plato) from apheidēs , unsparing (a privative, pheidomai , to spare). Here alon...

And severity to the body ( kai apheidiāi sōmatos ).

Old word (Plato) from apheidēs , unsparing (a privative, pheidomai , to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.

Robertson: Col 2:23 - -- Not of any value ( ouk en timēi tini ). Timē usually means honour or price.

Not of any value ( ouk en timēi tini ).

Timē usually means honour or price.

Robertson: Col 2:23 - -- Against the indulgence of the flesh ( pros plēsmonēn tēs sarkos ). These words are sharply debated along with timē just before. It is not u...

Against the indulgence of the flesh ( pros plēsmonēn tēs sarkos ).

These words are sharply debated along with timē just before. It is not unusual for pros to be found in the sense of "against"rather than "with"or "for."See pros in sense of against in Col 3:13; Eph 6:11.; 2Co 5:12; 1Co 6:1. Plēsmonē is an old word from pimplēmi , to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

Vincent: Col 2:1 - -- I would that ye knew ( θέλω ὑμᾶς εἰΓέναι ) Paul's more usual form of expression is, I would not have you to ...

I would that ye knew ( θέλω ὑμᾶς εἰΓέναι )

Paul's more usual form of expression is, I would not have you to be ignorant . See on Rom 1:13.

Vincent: Col 2:1 - -- What great conflict I have ( ἡλίκον ἀγῶνα ἔχω ) Rev., how greatly I strive . Ἡλίκον what great , on...

What great conflict I have ( ἡλίκον ἀγῶνα ἔχω )

Rev., how greatly I strive . Ἡλίκον what great , only here and Jam 3:5. Conflict , continuing the metaphor of Col 1:29. Here of inward conflict, anxiety , prayer , as Col 4:12.

Vincent: Col 2:1 - -- Laodicaea See on Rev 3:14.

Laodicaea

See on Rev 3:14.

Vincent: Col 2:1 - -- And for as many as ( καὶ ĪæĢ”ĢĻƒĪæĪ¹ ) Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent t...

And for as many as ( καὶ ĪæĢ”ĢĻƒĪæĪ¹ )

Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who , like yourselves , have not seen , etc. See, for a similar usage, Act 4:6; Rev 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul.

Vincent: Col 2:2 - -- Comforted ( Ļ€Ī±ĻĪ±ĪŗĪ»Ī·ĪøĻ‰Ķ‚ĻƒĪ¹Ī½ ) Not so much tranquilized as braced . See on Joh 14:16.

Comforted ( Ļ€Ī±ĻĪ±ĪŗĪ»Ī·ĪøĻ‰Ķ‚ĻƒĪ¹Ī½ )

Not so much tranquilized as braced . See on Joh 14:16.

Vincent: Col 2:2 - -- Knit together ( ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĢĪ½Ļ„ĪµĻ‚ ) See on proving , Act 9:22. In the Septuagint it means to instruct , as Exo 18:16; Deu 4:9; I...

Knit together ( ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĢĪ½Ļ„ĪµĻ‚ )

See on proving , Act 9:22. In the Septuagint it means to instruct , as Exo 18:16; Deu 4:9; Isa 40:13 (compare 1Co 2:16); Psa 31:8. Used of putting together in one's mind , and so to conclude by comparison . Thus Act 16:10, assuredly gathering , Rev., concluding .

Vincent: Col 2:2 - -- Full assurance ( πληροφορίας ) Or fullness . See Heb 6:11; Heb 10:22.

Full assurance ( πληροφορίας )

Or fullness . See Heb 6:11; Heb 10:22.

Vincent: Col 2:2 - -- Of understanding ( ĻƒĻ…Ī½ĪµĢĻƒĪµĻ‰Ļ‚ ) See on Mar 12:33; see on Luk 2:47.

Of understanding ( ĻƒĻ…Ī½ĪµĢĻƒĪµĻ‰Ļ‚ )

See on Mar 12:33; see on Luk 2:47.

Vincent: Col 2:2 - -- To the acknowledgment ( εἰς ĪµĢ“Ļ€Ī¹ĢĪ³Ī½Ļ‰ĻƒĪ¹Ī½ ) Wrong. Ī•Ģ”Ļ€Ī¹ĢĪ³Ī½Ļ‰ĻƒĪ¹Ļ‚ is the full knowledge , as Col 1:9 (note). Rev., t...

To the acknowledgment ( εἰς ĪµĢ“Ļ€Ī¹ĢĪ³Ī½Ļ‰ĻƒĪ¹Ī½ )

Wrong. Ī•Ģ”Ļ€Ī¹ĢĪ³Ī½Ļ‰ĻƒĪ¹Ļ‚ is the full knowledge , as Col 1:9 (note). Rev., that they may know .

Vincent: Col 2:2 - -- Of God The best textual authorities add Ī§ĻĪ¹ĻƒĻ„ĪæĻ…Ķ‚ of Christ . So Rev., of God , even Christ . Christ is in apposition with myst...

Of God

The best textual authorities add Ī§ĻĪ¹ĻƒĻ„ĪæĻ…Ķ‚ of Christ . So Rev., of God , even Christ . Christ is in apposition with mystery. Compare Col 1:27.

Vincent: Col 2:3 - -- Hid ( ἀπόκρυφοι ) Only here, Mar 4:22; Luk 8:17. Compare 1Co 2:7. Not to be joined with are , as A.V. Its position at the end of th...

Hid ( ἀπόκρυφοι )

Only here, Mar 4:22; Luk 8:17. Compare 1Co 2:7. Not to be joined with are , as A.V. Its position at the end of the sentence, and so far from are , shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures , etc., hidden . For a similar construction, see Col 3:1, " where Christ is on the right hand of God seated (there)." Jam 1:17, " Every perfect gift is from above, coming down ." Grammatically, hidden may be taken as an attribute of treasures ; " in whom the hidden treasures are contained;" but the other is preferable. The words which immediately follow in Col 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ.

Vincent: Col 2:3 - -- Wisdom and knowledge See on Rom 11:33.

Wisdom and knowledge

See on Rom 11:33.

Vincent: Col 2:4 - -- Beguile ( παραλογίζηται ) Only here and Jam 1:22. See note. Rev., delude . So Ignatius, speaking of the duty of obedience to the ...

Beguile ( παραλογίζηται )

Only here and Jam 1:22. See note. Rev., delude . So Ignatius, speaking of the duty of obedience to the bishop, says: " He that fails in this, does not deceive the visible bishop, but attempts to cheat (παραλογίζεται ) the Invisible" (Epistle to Magnesians, 3). The word is found in the Septuagint, Jos 9:22; 1Sa 19:17; 2Sa 21:5.

Vincent: Col 2:4 - -- Enticing words ( πιθανολογίᾳ ) Rev., persuasiveness of speech . Only here in the New Testament. In classical Greek, of proba...

Enticing words ( πιθανολογίᾳ )

Rev., persuasiveness of speech . Only here in the New Testament. In classical Greek, of probable argument as opposed to demonstration . So Plato: " Reflect whether you are disposed to admit of probability (πιθανολογίᾳ ) and figures of speech in matters of such importance" (" Theaetetus," 163). Compare 1Co 2:4.

Vincent: Col 2:5 - -- Order ( τάξιν ) Or orderly array . A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confine...

Order ( τάξιν )

Or orderly array . A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Phi 1:13.

Vincent: Col 2:5 - -- Steadfastness ( ĻƒĻ„ĪµĻĪµĢĻ‰Ī¼Ī± ) Only here in the New Testament. See on 1Pe 5:9. The kindred adjective ĻƒĻ„ĪµĻĪµĪæĢĻ‚ solid , occurs 2Ti 2...

Steadfastness ( ĻƒĻ„ĪµĻĪµĢĻ‰Ī¼Ī± )

Only here in the New Testament. See on 1Pe 5:9. The kindred adjective ĻƒĻ„ĪµĻĪµĪæĢĻ‚ solid , occurs 2Ti 2:19; Heb 5:12; 1Pe 5:9; and the verb ĻƒĻ„ĪµĻĪµĪæĢĻ‰ to make solid , Act 3:7; Act 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front , close phalanx . The verb is found in this sense in the Apocrypha, 1 Macc. 10:50, " ĪµĢ“ĻƒĻ„ĪµĻĪµĢĻ‰ĻƒĪµ τὸν πόλεμον , he solidified the battle ; massed his lines. Compare Eze 13:5, where the noun has the sense of stronghold : " They stood not ἐν ĻƒĻ„ĪµĻĪµĢĻ‰Ī¼Ī±Ļ„Ī¹ in the stronghold ." So Psa 17:2, " The Lord is my strength ;" stronghold or bulwark . The firmament , Gen 1:6; Eze 1:22. In Est 9:22, of the confirmation of a letter.

Vincent: Col 2:6 - -- Ye received ( παρελάβετε ) By transmission from (παρά ) your teachers.

Ye received ( παρελάβετε )

By transmission from (παρά ) your teachers.

Vincent: Col 2:6 - -- Christ Jesus the Lord ( τὸν Ī§ĻĪ¹ĻƒĻ„ĪæĢĪ½ Ī™Ģ”Ī·ĻƒĪæĻ…Ķ‚Ī½ τὸν ĪšĻ…Ģ”ĻĪ¹ĪæĪ½ ) The Christ, specially defined by the following wor...

Christ Jesus the Lord ( τὸν Ī§ĻĪ¹ĻƒĻ„ĪæĢĪ½ Ī™Ģ”Ī·ĻƒĪæĻ…Ķ‚Ī½ τὸν ĪšĻ…Ģ”ĻĪ¹ĪæĪ½ )

The Christ, specially defined by the following words, thus emphasizing the personal Christ rather than the Gospel, because the true doctrine of Christ's person was perverted by the Colossian teachers. The Christ, even Jesus , the Lord .

Vincent: Col 2:7 - -- Rooted - built up ( ἐῤῥιζωμένοι - ἐποικοΓομούμενοι ) Note the change of metaphor from the solidity of mi...

Rooted - built up ( ἐῤῥιζωμένοι - ἐποικοΓομούμενοι )

Note the change of metaphor from the solidity of military array to walking , rooting of a tree , and then to building . The metaphors of rooting and being founded occur together, Eph 3:17. Compare 1Co 3:9. In Jer 1:10, ἐκριζοῦν to root out is applied to a kingdom, and the words to build and to plant follow. It must be said that ῥιζόω to cause to take root is often used in the sense of firmness or fixedness without regard to its primary meaning. Built up . The preposition ἐπί upon indicates the placing of one layer upon another. See on Act 20:32, and see on 1Co 3:9. Compare 1Co 3:10-14; Eph 2:20. note also the change of tenses: having been rooted (perfect participle), being (in process of) built up and strengthened (present participle).

Vincent: Col 2:7 - -- In Him ( ἐν αὐτῶ ) Rather than upon Him, as might have been expected. In this and in the Ephesian epistle, Christ is represented as...

In Him ( ἐν αὐτῶ )

Rather than upon Him, as might have been expected. In this and in the Ephesian epistle, Christ is represented as the sphere within which the building goes on. Compare Eph 2:20. The whole upbuilding of the Church proceeds within the compass of Christ's personality, life, and power.

Vincent: Col 2:7 - -- Thanksgiving ( ĪµĻ…Ģ“Ļ‡Ī±ĻĪ¹ĻƒĻ„Ī¹ĢĪ±Ķ… ) For Paul's emphasis on thanksgiving, see Rom 1:21; Rom 14:6; 2Co 1:11; 2Co 4:15; 2Co 9:11, 2Co 9:12; ...

Thanksgiving ( ĪµĻ…Ģ“Ļ‡Ī±ĻĪ¹ĻƒĻ„Ī¹ĢĪ±Ķ… )

For Paul's emphasis on thanksgiving, see Rom 1:21; Rom 14:6; 2Co 1:11; 2Co 4:15; 2Co 9:11, 2Co 9:12; Eph 5:20; 1Ti 2:1, etc. Ī•Ļ…Ģ“Ļ‡Ī±ĻĪ¹ĻƒĻ„ĪæĢĻ‚ thankful , ĪµĻ…Ģ“Ļ‡Ī±ĻĪ¹ĻƒĻ„ĪµĪ¹Ķ‚Ī½ to give thanks , ĪµĻ…Ģ“Ļ‡Ī±ĻĪ¹ĻƒĻ„Ī¹ĢĪ± thanksgiving , are found only in Paul's writings.

Vincent: Col 2:8 - -- Beware ( βλέπετε ) Lit., see to it .

Beware ( βλέπετε )

Lit., see to it .

Vincent: Col 2:8 - -- Lest any man spoil you ( μὴ τὶς ĪµĢ“ĢĻƒĻ„Ī±Ī¹ ὑμᾶς ὁ ĻƒĻ…Ī»Ī±Ī³Ļ‰Ī³Ļ‰Ķ‚Ī½ ) The Greek is more precise and personal: lest ...

Lest any man spoil you ( μὴ τὶς ĪµĢ“ĢĻƒĻ„Ī±Ī¹ ὑμᾶς ὁ ĻƒĻ…Ī»Ī±Ī³Ļ‰Ī³Ļ‰Ķ‚Ī½ )

The Greek is more precise and personal: lest there shall be any one that maketh spoil . So Rev. Συλαγωγέω to carry off booty , only here in the New Testament. A very strong expression for the work of the false teachers; make you yourselves a booty . The A.V. is ambiguous, and might be taken to mean corrupt or damage you.

Vincent: Col 2:8 - -- Philosophy and vain deceit ( τῆς Ļ†Ī¹Ī»ĪæĻƒĪæĻ†Ī¹ĢĪ±Ļ‚ καὶ κενῆς ἀπάτης ) Rev. gives the force of the article, his ...

Philosophy and vain deceit ( τῆς Ļ†Ī¹Ī»ĪæĻƒĪæĻ†Ī¹ĢĪ±Ļ‚ καὶ κενῆς ἀπάτης )

Rev. gives the force of the article, his philosophy: καὶ and is explanatory, philosophy which is also vain deceit. Hence the warning is not against all philosophy. Ī¦Ī¹Ī»ĪæĻƒĪæĻ†Ī¹ĢĪ± , philosophy , only here in the New Testament. It had originally a good meaning, the love of wisdom , but is used by Paul in the sense of vain speculation and with special reference to its being the name by which the false teachers at Colossae designated not only their speculative system, but also their practical system, so that it covered their ascetic practices no less than their mysticism. Bishop Lightfoot remarks upon the fact that philosophy , by which the Greeks expressed the highest effort of the intellect, and virtue (ἀρετή ), their expression for the highest moral excellence, are each used but once by Paul, showing " that the Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or practice, which it had introduced."

Vincent: Col 2:8 - -- After the tradition Connect with the whole phrase philosophy and vain deceit , as descriptive of its source and subject matter. Others con...

After the tradition

Connect with the whole phrase philosophy and vain deceit , as descriptive of its source and subject matter. Others connect with make spoil . The term is especially appropriate to the Judaeo-Gnostic teachings in Colossae, which depended for their authority, not on ancient writings, but on tradition. The later mystical theology or metaphysic of the Jews was called Kabbala, literally meaning reception or received doctrines , tradition .

Vincent: Col 2:8 - -- Rudiments ( ĻƒĻ„ĪæĪ¹Ļ‡ĪµĪ¹Ķ‚Ī± ) See on 2Pe 3:10. Rudimentary teachings , as in Heb 5:12; applicable alike to Jewish and to Gentile teaching. ...

Rudiments ( ĻƒĻ„ĪæĪ¹Ļ‡ĪµĪ¹Ķ‚Ī± )

See on 2Pe 3:10. Rudimentary teachings , as in Heb 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Col 2:11, Col 2:21, and Gal 4:9.

Vincent: Col 2:8 - -- Of the world Material as contrasted with spiritual.

Of the world

Material as contrasted with spiritual.

Vincent: Col 2:9 - -- Fullness See on Col 1:19.

Fullness

See on Col 1:19.

Vincent: Col 2:9 - -- Godhead ( θεότητος ) Only here in the New Testament. See on Rom 1:20, where θειότης divinity or godhood is used. Appropria...

Godhead ( θεότητος )

Only here in the New Testament. See on Rom 1:20, where θειότης divinity or godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel: " Not the divine attributes, but the divine nature."

Vincent: Col 2:9 - -- Bodily ( ĻƒĻ‰Ī¼Ī±Ļ„Ī¹ĪŗĻ‰Ķ‚Ļ‚ ) In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead...

Bodily ( ĻƒĻ‰Ī¼Ī±Ļ„Ī¹ĪŗĻ‰Ķ‚Ļ‚ )

In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead eternally dwells in Christ. The present tense κατοικεῖ dwelleth , is used like ĪµĢ“ĻƒĻ„Ī¹Ī½ is (the image), Col 1:15, to denote an eternal and essential characteristic of Christ's being. The indwelling of the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when He was " in the form of God" (Phi 2:6). The Word in the beginning, was with God and was God (Joh 1:1). It dwelt in Him during His incarnation. It was the Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (Joh 1:14; compare 1Jo 1:1-3). The fullness of the Godhead dwells in His glorified humanity in heaven.

2. The fullness of the Godhead dwells in Him in a bodily way , clothed the body . This means that it dwells in Him as one having a human body. This could not be true of His preincarnate state, when He was " in the form of God," for the human body was taken on by Him in the fullness of time, when " He became in the likeness of men" (Phi 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.

" O, for a sight, a blissful sight

Of our Almighty Father's throne!

There sits the Savior crowned with light,

Clothed in a body like our own.

" Adoring saints around Him stand,

And thrones and powers before Him fall;

The God shines gracious through the man,

And sheds sweet glories on them all."

Watts

" What a contrast to the human tradition and the rudiments of the world" (Meyer). What a contrast to the spiritual agencies conceived as intermediate between God and men, in each of which the divine fullness was abridged and the divine glory shaded, in proportion to the remoteness from God in successive emanation.

Vincent: Col 2:10 - -- Ye are complete in Him ( ĪµĢ“ĻƒĻ„Īµ ἐν αὐτῷ πεπληρωμένοι ) Rev., made full . Compare Joh 1:16; Eph 1:23; Eph 3:19;...

Ye are complete in Him ( ĪµĢ“ĻƒĻ„Īµ ἐν αὐτῷ πεπληρωμένοι )

Rev., made full . Compare Joh 1:16; Eph 1:23; Eph 3:19; Eph 4:13. Not, ye are made full in Him , but ye are in Him , made full . In Him dwells the fullness; being in Him, ye are filled. Compare Joh 17:21; Act 17:28.

Vincent: Col 2:11 - -- Not made with hands Compare Mar 14:58; 2Co 5:1. In allusion to the literal circumcision insisted on by the false teachers.

Not made with hands

Compare Mar 14:58; 2Co 5:1. In allusion to the literal circumcision insisted on by the false teachers.

Vincent: Col 2:11 - -- In the putting off ( ἐν τῇ Ī±Ģ“Ļ€ĪµĪŗĪ“Ļ…ĢĻƒĪµĪ¹ ) Only here in the New Testament; and the kindred verb ἀπεκΓύομαι to ...

In the putting off ( ἐν τῇ Ī±Ģ“Ļ€ĪµĪŗĪ“Ļ…ĢĻƒĪµĪ¹ )

Only here in the New Testament; and the kindred verb ἀπεκΓύομαι to put off only Col 2:15 and Col 3:9. The verb ἐκΓύομαι means to strip off from one's self , as clothes or armor; ἐκ out of , having the force of getting out of one's garments. By the addition to the verb of ἀπό from , there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self . In the putting off, is in the act or process of . Not by .

Vincent: Col 2:11 - -- The body of the sins of the flesh ( τοῦ ĻƒĻ‰ĢĪ¼Ī±Ļ„ĪæĻ‚ τῶν ἁμαρτιῶν τῆς ĻƒĪ±ĻĪŗĪæĢ€Ļ‚ ) Omit of the sins . Th...

The body of the sins of the flesh ( τοῦ ĻƒĻ‰ĢĪ¼Ī±Ļ„ĪæĻ‚ τῶν ἁμαρτιῶν τῆς ĻƒĪ±ĻĪŗĪæĢ€Ļ‚ )

Omit of the sins . The body of the flesh (compare on Col 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, " the flesh with its passions and lusts" (Gal 5:24; compare 1Jo 2:16). See on Col 1:24. For the distinction between ĻƒĻ‰Ķ‚Ī¼Ī± body and σάρξ flesh , see on flesh , Rom 7:5, sec. 3.

Vincent: Col 2:11 - -- In the circumcision of Christ ( ἐν τῇ περιτομῇ τοῦ Ī§ĻĪ¹ĻƒĻ„ĪæĻ…Ķ‚ ) The spiritual circumcision effected through Chri...

In the circumcision of Christ ( ἐν τῇ περιτομῇ τοῦ Ī§ĻĪ¹ĻƒĻ„ĪæĻ…Ķ‚ )

The spiritual circumcision effected through Christ. See Eph 2:11; Phi 3:3; Rom 2:29. In , as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside.

Vincent: Col 2:12 - -- Buried ( ĻƒĻ…Ī½Ļ„Ī±Ļ†ĪµĢĪ½Ļ„ĪµĻ‚ ) See on Rom 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcise...

Buried ( ĻƒĻ…Ī½Ļ„Ī±Ļ†ĪµĢĪ½Ļ„ĪµĻ‚ )

See on Rom 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.

Vincent: Col 2:12 - -- In baptism ( ἐν τῷ Ī²Ī±Ļ€Ļ„Ī¹ĢĻƒĪ¼Ī±Ļ„Ī¹ or Ī²Ī±Ļ€Ļ„Ī¹ĻƒĪ¼Ļ‰Ķ‚Ķ… ) The article, the baptism points to the familiar rite, or may hav...

In baptism ( ἐν τῷ Ī²Ī±Ļ€Ļ„Ī¹ĢĻƒĪ¼Ī±Ļ„Ī¹ or Ī²Ī±Ļ€Ļ„Ī¹ĻƒĪ¼Ļ‰Ķ‚Ķ… )

The article, the baptism points to the familiar rite, or may have the force of your .

Vincent: Col 2:12 - -- Wherein also ( ἐν ᾧ καὶ ) Referring to baptism , not to Christ .

Wherein also ( ἐν ᾧ καὶ )

Referring to baptism , not to Christ .

Vincent: Col 2:12 - -- Ye were raised with Him ( ĻƒĻ…Ī½Ī·Ī³ĪµĢĻĪøĪ·Ļ„Īµ ) The burial and the raising are both typified in baptism. The raising is not the resurrection...

Ye were raised with Him ( ĻƒĻ…Ī½Ī·Ī³ĪµĢĻĪøĪ·Ļ„Īµ )

The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried , and with Rom 6:4, which is decisive.

Vincent: Col 2:12 - -- Through the faith of the operation of God Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in C...

Through the faith of the operation of God

Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1Co 15:3, 1Co 15:4 (note); Rom 10:9; Eph 1:19. Col 2:11, Col 2:12 should be compared with Rom 6:2-6.

Vincent: Col 2:13 - -- Dead ( νεκροὺς ) Morally, as Ephesians 2, Eph 1:5; Rom 6:11. In your sins (ἐν τοῖς Ļ€Ī±ĻĪ±Ļ€Ļ„Ļ‰Ķ‚Ī¼Ī±ĻƒĪ¹Ī½ ) The best texts...

Dead ( νεκροὺς )

Morally, as Ephesians 2, Eph 1:5; Rom 6:11. In your sins (ἐν τοῖς Ļ€Ī±ĻĪ±Ļ€Ļ„Ļ‰Ķ‚Ī¼Ī±ĻƒĪ¹Ī½ ) The best texts omit ἐν in , and the dative is instrumental, through or by . Rev., through your trespasses . See on Mat 6:14.

Vincent: Col 2:13 - -- The uncircumcision of your flesh That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses . C...

The uncircumcision of your flesh

That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses . Compare Eph 2:11.

Vincent: Col 2:13 - -- He quickened together ( ĻƒĻ…Ī½ĪµĪ¶Ļ‰ĪæĻ€ĪæĪ¹ĢĪ·ĻƒĪµĪ½ ) Only here and Eph 2:5. Endowed with a new spiritual life, as Col 2:12. This issues in im...

He quickened together ( ĻƒĻ…Ī½ĪµĪ¶Ļ‰ĪæĻ€ĪæĪ¹ĢĪ·ĻƒĪµĪ½ )

Only here and Eph 2:5. Endowed with a new spiritual life, as Col 2:12. This issues in immortal life. Compare Eph 2:6.

Vincent: Col 2:13 - -- Having forgiven us ( Ļ‡Ī±ĻĪ¹ĻƒĪ±ĢĪ¼ĪµĪ½ĪæĻ‚ ἡμῖν ) Freely (χάρις grace , free gift ), as Luk 7:42; 2Co 2:7, 2Co 2:10; Col 3:...

Having forgiven us ( Ļ‡Ī±ĻĪ¹ĻƒĪ±ĢĪ¼ĪµĪ½ĪæĻ‚ ἡμῖν )

Freely (χάρις grace , free gift ), as Luk 7:42; 2Co 2:7, 2Co 2:10; Col 3:13. Note the change of pronoun from you to us , believers generally, embracing himself. This change from the second to the first person, or, vice versa , is common in Paul's writings. See Col 1:10-13; Col 3:3, Col 3:4; Eph 2:2, Eph 2:3, Eph 2:13, Eph 2:14; Eph 4:31, Eph 4:32.

Vincent: Col 2:14 - -- Blotting out ( ĪµĢ“Ī¾Ī±Ī»ĪµĪ¹ĢĻˆĪ±Ļ‚ ) See on Act 3:19 : compare Rev 3:5. The simple verb ἀλείφω means to anoint , see on Joh 11:2...

Blotting out ( ĪµĢ“Ī¾Ī±Ī»ĪµĪ¹ĢĻˆĪ±Ļ‚ )

See on Act 3:19 : compare Rev 3:5. The simple verb ἀλείφω means to anoint , see on Joh 11:2. Hence to besmear . The compounded preposition ἐξ means completely . The compound verb here is used by Thucydides of whitewashing a wall; 1Ch 29:4, of overlaying walls with gold. The preposition also carries the sense of removal; hence to smear out ; to wipe away .

Vincent: Col 2:14 - -- The handwriting ( τὸ χειρόγραφον ) The A.V. has simply translated according to the composition of the noun, χείρ hand , Ī...

The handwriting ( τὸ χειρόγραφον )

The A.V. has simply translated according to the composition of the noun, χείρ hand , γράφω to write . Properly an autograph , and specially a note of hand , bond . Compare Tobit 5:3; 9:5. Transcribed, chirographus and chirographon , it appears often in Latin authors, especially in law-books. So Juvenal, of a rascally neighbor, who declares his note of hand void, and the tablets on which it is written as so much useless wood (xvi., 41). Suetonius, of the promise of marriage given by Caligula to Ennia Naevia " under oath and bond" (chirographo , " Caligula," 12).

Vincent: Col 2:14 - -- Of ordinances ( τοῖς Γόγμασιν ) See on Luk 2:1. Lit., in ordinances; consisting in , or, as Rev., written in , as suggest...

Of ordinances ( τοῖς Γόγμασιν )

See on Luk 2:1. Lit., in ordinances; consisting in , or, as Rev., written in , as suggested by handwriting . As Paul declares this bond to be against us , including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Rom 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Rom 2:12. This law is conceived here as a bond , a bill of debt , standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Eph 2:15.

Vincent: Col 2:14 - -- Which was contrary to us ( ὃ ἦν ὑπεναντίον ἡμῖν ) He has just said which was against us (το καθ ' Ī·Ģ...

Which was contrary to us ( ὃ ἦν ὑπεναντίον ἡμῖν )

He has just said which was against us (το καθ ' ἡμῶν ); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Rom 4:15; Rom 5:20; 1Co 15:56; Gal 3:23. " Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us" (Maclaren).

Vincent: Col 2:14 - -- Took it out of the way ( αὐτὸ ἦρκεν ἐκ τοῦ Ī¼ĪµĢĻƒĪæĻ… ) Lit., out of the midst .

Took it out of the way ( αὐτὸ ἦρκεν ἐκ τοῦ Ī¼ĪµĢĻƒĪæĻ… )

Lit., out of the midst .

Vincent: Col 2:14 - -- Nailing it to His cross ( Ļ€ĻĪæĻƒĪ·Ī»Ļ‰ĢĻƒĪ±Ļ‚ αὐτὸ τῷ ĻƒĻ„Ī±Ļ…ĻĻ‰Ķ‚Ķ… ) Rev., the cross. The verb occurs nowhere else. The la...

Nailing it to His cross ( Ļ€ĻĪæĻƒĪ·Ī»Ļ‰ĢĻƒĪ±Ļ‚ αὐτὸ τῷ ĻƒĻ„Ī±Ļ…ĻĻ‰Ķ‚Ķ… )

Rev., the cross. The verb occurs nowhere else. The law with its decrees was abolished in Christ's death, as if crucified with Him. It was no longer in the midst , in the foreground, as a debtor's obligation is perpetually before him, embarrassing his whole life. Ignatius: " I perceived that ye were settled in unmovable faith, as if nailed (καθηλωμένους ) upon the cross of our Lord Jesus Christ, both in flesh and spirit" (To Smyrna, 1).

Vincent: Col 2:15 - -- Having spoiled principalities and powers ( Ī±Ģ“Ļ€ĪµĪŗĪ“Ļ…ĻƒĪ±ĢĪ¼ĪµĪ½ĪæĻ‚ τὰς ἀρχὰς καὶ τὰς ĪµĢ“Ī¾ĪæĻ…ĻƒĪ¹ĢĪ±Ļ‚ ) For th...

Having spoiled principalities and powers ( Ī±Ģ“Ļ€ĪµĪŗĪ“Ļ…ĻƒĪ±ĢĪ¼ĪµĪ½ĪæĻ‚ τὰς ἀρχὰς καὶ τὰς ĪµĢ“Ī¾ĪæĻ…ĻƒĪ¹ĢĪ±Ļ‚ )

For the verb spoiled , see on putting off , Col 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deu 33:2; Act 7:53; Heb 2:2; Gal 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Col 1:16; Col 2:10; here, and Col 2:18. God put off from himself , when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Col 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Gal 3:19 sqq.; 2Co 3:12 sqq.; Heb 2:2.

Vincent: Col 2:15 - -- He made a show of them ( ĪµĢ“Ī“ĪµĪ¹Ī³Ī¼Ī±ĢĻ„Ī¹ĻƒĪµĪ½ ) Only here and Mat 1:19, see note. The compound παραΓειγματίζω to expos...

He made a show of them ( ĪµĢ“Ī“ĪµĪ¹Ī³Ī¼Ī±ĢĻ„Ī¹ĻƒĪµĪ½ )

Only here and Mat 1:19, see note. The compound παραΓειγματίζω to expose to public infamy , is found Heb 6:6; and Γεῖγμα example , in Jud 1:7. The word is unknown to classical Greek. The meaning here is to make a display of , exhibit . He showed them as subordinate and subject to Christ. Compare especially Heb 1:1-14 throughout, where many points of contact with the first two chapters of this epistle will be found.

Vincent: Col 2:15 - -- Openly ( ἐν Ļ€Ī±ĻĢ“ĻĢ”Ī·ĻƒĪ¹ĢĪ±Ķ… ) Or boldly . See on Phm 1:8. Not publicly , but as by a bold stroke putting His own ministers...

Openly ( ἐν Ļ€Ī±ĻĢ“ĻĢ”Ī·ĻƒĪ¹ĢĪ±Ķ… )

Or boldly . See on Phm 1:8. Not publicly , but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world.

Vincent: Col 2:15 - -- Triumphing over them ( ĪøĻĪ±Ī¹Ī¼Ī²ĪµĻ…ĢĻƒĪ±Ļ‚ αὐτοὺς ) See on 2Co 2:14. If we take this phrase in the sense which it bears in that pa...

Triumphing over them ( ĪøĻĪ±Ī¹Ī¼Ī²ĪµĻ…ĢĻƒĪ±Ļ‚ αὐτοὺς )

See on 2Co 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph , there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels " do His commandments and hearken unto the voice of His word." But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare Rev 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition.

Vincent: Col 2:15 - -- In it ( ἐν αὐτῷ ) The cross. Many expositors, however, render in Him , Christ. This I adopt as harmonizing with the emphatic ref...

In it ( ἐν αὐτῷ )

The cross. Many expositors, however, render in Him , Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from Col 2:5 to Col 2:14; Christ , four times; in Him , four; in whom , two; with Him , three. In it is necessary only if the subject of the sentence is Christ ; but the very awkward change of subject from God ( quickened us together , Col 2:13) is quite unnecessary. God is the subject throughout.

Vincent: Col 2:16 - -- Therefore Conclusion from the canceling of the bond. The allusions which follow (Col 2:16-19) are to the practical and theoretical forms of the C...

Therefore

Conclusion from the canceling of the bond. The allusions which follow (Col 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Col 2:9-15; excessive ritualism, asceticism, and angelic mediation.

Vincent: Col 2:16 - -- Judge ( κρινέτω ) Sit in judgment.

Judge ( κρινέτω )

Sit in judgment.

Vincent: Col 2:16 - -- Meat - drink ( Ī²ĻĻ‰ĢĻƒĪµĪ¹ - Ļ€ĪæĢĻƒĪµĪ¹ ) Properly, eating , drinking , as 1Co 8:4; but the nouns are also used for that which is eaten ...

Meat - drink ( Ī²ĻĻ‰ĢĻƒĪµĪ¹ - Ļ€ĪæĢĻƒĪµĪ¹ )

Properly, eating , drinking , as 1Co 8:4; but the nouns are also used for that which is eaten or drunk, as Joh 4:32 (see note); Joh 6:27, Joh 6:55; Rom 14:17. For the subject-matter compare Rom 14:17; 1Co 8:8; Heb 9:10, and note on Mar 7:19. The Mosaic law contained very few provisions concerning drinks. See Lev 10:9; Lev 11:34, Lev 11:36; Num 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food.

Vincent: Col 2:16 - -- In respect ( ἐν μέρει ) See on 2Co 3:10. Lit., in the division or category .

In respect ( ἐν μέρει )

See on 2Co 3:10. Lit., in the division or category .

Vincent: Col 2:16 - -- Holyday ( ἑορτῆς ) Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.

Holyday ( ἑορτῆς )

Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.

Vincent: Col 2:16 - -- New moon ( νουμηνίας ) Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbat...

New moon ( νουμηνίας )

Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isa 1:13; Eze 46:1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified , and the day was declared new moon .

Vincent: Col 2:16 - -- Sabbath days ( ĻƒĪ±Ī²Ī²Ī±ĢĻ„Ļ‰Ī½ ) The weekly festivals. Rev., correctly, day , the plural being used for the singular. See on Luk 4:31; see ...

Sabbath days ( ĻƒĪ±Ī²Ī²Ī±ĢĻ„Ļ‰Ī½ )

The weekly festivals. Rev., correctly, day , the plural being used for the singular. See on Luk 4:31; see on Act 20:7. The plural is only once used in the New Testament of more than a single day (Act 17:2). The same enumeration of sacred seasons occurs 1Ch 23:31; 2Ch 2:4; 2Ch 31:3; Eze 45:17; Hos 2:11.

Vincent: Col 2:17 - -- Which are Explanatory. Seeing they are. Referring to all the particulars of Col 2:16.

Which are

Explanatory. Seeing they are. Referring to all the particulars of Col 2:16.

Vincent: Col 2:17 - -- Shadow of things to come Shadow , not sketch or outline , as is shown by body following. The Mosaic ritual system was to the great verities...

Shadow of things to come

Shadow , not sketch or outline , as is shown by body following. The Mosaic ritual system was to the great verities of the Gospel what the shadow is to the man, a mere general type or resemblance.

Vincent: Col 2:17 - -- The body is Christ's The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him...

The body is Christ's

The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him.

Vincent: Col 2:18 - -- Beguile of reward ( καταβραβευέτω ) Only here in the New Testament. From κατά against , βραβεύω to act as a...

Beguile of reward ( καταβραβευέτω )

Only here in the New Testament. From κατά against , βραβεύω to act as a judge or umpire . Hence to decide against one, or to declare him unworthy of the prize . Bishop Lightfoot's rendering rob you of your prize , adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Col 2:16, " let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim .

Vincent: Col 2:18 - -- In a voluntary humility ( θέλων ἐν Ļ„Ī±Ļ€ĪµĪ¹Ī½ĪæĻ†ĻĪæĻƒĻ…ĢĪ½Ī·Ķ… ) Render delighting in humility . This rendering is well supp...

In a voluntary humility ( θέλων ἐν Ļ„Ī±Ļ€ĪµĪ¹Ī½ĪæĻ†ĻĪæĻƒĻ…ĢĪ½Ī·Ķ… )

Render delighting in humility . This rendering is well supported by Septuagint usage. See 1Sa 18:22; 2Sa 15:26; 1Ki 10:9; 2Ch 9:8. It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self-complacency which prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly: in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of intermediate beings. For humility , see on Mat 11:29.

Vincent: Col 2:18 - -- Worship of angels ( ĪøĻĪ·ĻƒĪŗĪµĪ¹ĢĪ±Ķ… ) See on religious , Jam 1:26. Defining the direction which their humility assumed. The usage of the Se...

Worship of angels ( ĪøĻĪ·ĻƒĪŗĪµĪ¹ĢĪ±Ķ… )

See on religious , Jam 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Act 26:5; Jam 1:27.

Vincent: Col 2:18 - -- Intruding ( ἐμβατεύων ) Rev., dwelling in . Only here in the New Testament. It is used in three senses: 1. To step in or ...

Intruding ( ἐμβατεύων )

Rev., dwelling in . Only here in the New Testament. It is used in three senses: 1. To step in or upon , thence to haunt or frequent . So Aeschylus: " A certain island which Pan frequents on its beach" (" Persae," 449). 2. To invade . So in Apocrypha, 1 Macc. 12:25; 13:20; 14:31; 15:40. 3. To enter into for examination ; to investigate or discuss a subject. So 2 Macc. 2:30, and so Philo, who compares truth-seekers to well-diggers. Patristic writers use it of searching the heart, and of investigating divine mysteries. Byzantine lexicographers explain it by ζητέω to seek ; ἐξερευνάω to track out ; ĻƒĪŗĪæĻ€ĪµĢĻ‰ to consider . In this last sense the word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had received.

Vincent: Col 2:18 - -- Which he hath not seen Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. " If, as we may easily imagine...

Which he hath not seen

Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. " If, as we may easily imagine, these pretenders were accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen,' - in relating alleged visions of heavenly things, the Colossians would understand the reference well enough" (Findlay).

Vincent: Col 2:18 - -- Vainly puffed up ( εἰκὴ Ļ†Ļ…ĻƒĪ¹ĪæĻ…ĢĪ¼ĪµĪ½ĪæĻ‚ ) Vainly characterizes the emptiness of such pretension; puffed up , the swelling i...

Vainly puffed up ( εἰκὴ Ļ†Ļ…ĻƒĪ¹ĪæĻ…ĢĪ¼ĪµĪ½ĪæĻ‚ )

Vainly characterizes the emptiness of such pretension; puffed up , the swelling intellectual pride of those who make it. See on 1Co 4:6; and compare 1Co 8:1. The humility is thus characterized as affected, and the teachers as charlatans.

Vincent: Col 2:18 - -- By his fleshly mind ( ὑπὸ τοῦ νοὸς τῆς ĻƒĪ±ĻĪŗĪæĢ€Ļ‚ αὐτοῦ ) Lit., by the mind of his flesh . The int...

By his fleshly mind ( ὑπὸ τοῦ νοὸς τῆς ĻƒĪ±ĻĪŗĪæĢ€Ļ‚ αὐτοῦ )

Lit., by the mind of his flesh . The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on Rom 8:23. Compare Rom 7:22-25; Rom 8:7. The teachers boasted that they were guided by the higher reason . Paul describes their higher reason as carnal .

Vincent: Col 2:19 - -- Holding the head ( κρατῶν τὴν κεφαλήν ) Holding by or fast , as commonly in the New Testament. Compare Sophocles: " If ...

Holding the head ( κρατῶν τὴν κεφαλήν )

Holding by or fast , as commonly in the New Testament. Compare Sophocles: " If thou art to rule (ἄρξεις ) this land, even as thou holdest it (κρατεῖς " Oedipus Tyrannus," 54). The head , Christ as contrasted with the angelic mediators.

Vincent: Col 2:19 - -- From whom ( ἐξ οὗ ) Fixing the personal reference of the head to Christ. Compare Eph 4:16.

From whom ( ἐξ οὗ )

Fixing the personal reference of the head to Christ. Compare Eph 4:16.

Vincent: Col 2:19 - -- By joints and bands ( Γιὰ τῶν ἁφῶν καὶ ĻƒĻ…Ī½Ī“ĪµĢĻƒĪ¼Ļ‰Ī½ ) Joints (ἁφῶν ) only here and Eph 4:16. The word me...

By joints and bands ( Γιὰ τῶν ἁφῶν καὶ ĻƒĻ…Ī½Ī“ĪµĢĻƒĪ¼Ļ‰Ī½ )

Joints (ἁφῶν ) only here and Eph 4:16. The word means primarily touching , and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact , but the relations between the adjacent parts. The actual connection is expressed by bands or ligaments .

Vincent: Col 2:19 - -- Ministered ( ἐπιχορηγουμένον ) See on add , 2Pe 1:5. Rev., supplied .

Ministered ( ἐπιχορηγουμένον )

See on add , 2Pe 1:5. Rev., supplied .

Vincent: Col 2:19 - -- Knit together See on Col 2:2. " The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force...

Knit together

See on Col 2:2. " The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of continuity, all these add to the completeness and life of the image" (Lightfoot).

Vincent: Col 2:20 - -- Ye be dead ( ἀπεθάνετε ) Rev., more correctly, ye died ; the aorist tense indicating a definite event. Paul uses the word died ...

Ye be dead ( ἀπεθάνετε )

Rev., more correctly, ye died ; the aorist tense indicating a definite event. Paul uses the word died in many different relations, expressing that with which death dissolves the connection. Thus, died unto sin , unto self , unto the law , unto the world .

Vincent: Col 2:20 - -- Rudiments of the world Elementary teachings and practices the peculiar sphere of which is the world. World (ĪŗĪæĢĻƒĪ¼ĪæĻ… ) has its ethical se...

Rudiments of the world

Elementary teachings and practices the peculiar sphere of which is the world. World (ĪŗĪæĢĻƒĪ¼ĪæĻ… ) has its ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God. See on Joh 1:9.

Vincent: Col 2:20 - -- Are ye subject to ordinances ( Ī“ĪæĪ³Ī¼Ī±Ļ„Ī¹ĢĪ¶ĪµĻƒĪøĪµ ) Only here in the New Testament. Rev., subject yourselves . Better passive, as emph...

Are ye subject to ordinances ( Ī“ĪæĪ³Ī¼Ī±Ļ„Ī¹ĢĪ¶ĪµĻƒĪøĪµ )

Only here in the New Testament. Rev., subject yourselves . Better passive, as emphasizing spiritual bondage. Why do ye submit to be dictated to? See on 1Co 1:22, where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole possessors of the truth. The ordinances include both those of the law and of philosophy.

Vincent: Col 2:21 - -- Touch - taste - handle ( Ī±Ģ”ĢĻˆĪ·Ķ… - Ī³ĪµĻ…ĢĻƒĪ·Ķ… - θίγῃς ) Ἅπτομαι , A.V., touch , is properly to fasten one'...

Touch - taste - handle ( Ī±Ģ”ĢĻˆĪ·Ķ… - Ī³ĪµĻ…ĢĻƒĪ·Ķ… - θίγῃς )

Ἅπτομαι , A.V., touch , is properly to fasten one's self to or cling to . So Joh 20:17 (note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure , 1Jo 5:18. To have intercourse with , 1Co 7:1; 2Co 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch . " The idea of a voluntary or conscious effort is often involved." No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment , as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle , though the two words are sometimes used interchangeably, as Exo 19:12, and though θιγγάνειν also implies a modifying contact, unlike ĻˆĪ·Ī»Ī±Ļ†Ī±ĢĻ‰ , which signifies to touch with a view of ascertaining the quality of the object ; to feel after , to grope . See Luk 24:39; Act 17:27. Thus ĻˆĪ·Ī»Ī±Ļ†Ī¹ĢĪ½Ī“Ī± is blind-man's-bluff . The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ĻˆĪ·Ī»Ī±Ļ†Ī±ĢĻ‰ . Thus we have here a climax which is lost in the A.V. Handle not , taste not , do not even touch . Rev., handle not, nor taste , nor touch .

Vincent: Col 2:22 - -- Which things Meats, drinks, etc.

Which things

Meats, drinks, etc.

Vincent: Col 2:22 - -- Are to perish ( ĪµĢ“ĻƒĻ„Ī¹Ī½ εἰς φθορὰν ) Lit., are for corruption ; destined for (εἰς ) Corruption , in the physical sen...

Are to perish ( ĪµĢ“ĻƒĻ„Ī¹Ī½ εἰς φθορὰν )

Lit., are for corruption ; destined for (εἰς ) Corruption , in the physical sense of decomposition .

Vincent: Col 2:22 - -- With the using ( τῇ Ī±Ģ“Ļ€ĪæĻ‡ĻĪ·ĢĻƒĪµĪ¹ ) Only here in the New Testament. Rather, using up , consumption . Their very using destroys...

With the using ( τῇ Ī±Ģ“Ļ€ĪæĻ‡ĻĪ·ĢĻƒĪµĪ¹ )

Only here in the New Testament. Rather, using up , consumption . Their very using destroys them. Which things-using form a parenthesis.

Vincent: Col 2:22 - -- After the commandments and doctrines ( κατὰ τὰ ἐντάλματα καὶ Ī“Ī¹Ī“Ī±ĻƒĪŗĪ±Ī»Ī¹ĢĪ±Ļ‚ ) Connect with Col 2:20, Col 2:...

After the commandments and doctrines ( κατὰ τὰ ἐντάλματα καὶ Ī“Ī¹Ī“Ī±ĻƒĪŗĪ±Ī»Ī¹ĢĪ±Ļ‚ )

Connect with Col 2:20, Col 2:21. Ἑντάλματα are specific injunctions . Rev., better, precepts : Ī“Ī¹Ī“Ī±ĻƒĪŗĪ±Ī»Ī¹ĢĪ±Ļ‚ , more general, doctrinal instructions . Both answer to the rudiments of the world (Col 2:20). Compare Matthew 15:1-20; Mark 7:1-23.

Vincent: Col 2:23 - -- Which things ( ἅτινα ) The double relative classifies, putting these precepts and teachings, and all that are like them, in one category...

Which things ( ἅτινα )

The double relative classifies, putting these precepts and teachings, and all that are like them, in one category: a class of things which . For similar usage, see Gal 4:24; Gal 5:19; Phi 4:3.

Vincent: Col 2:23 - -- Have a show of wisdom ( ĪµĢ“ĻƒĻ„Ī¹Ī½ λόγον ἔχοντα ĻƒĪæĻ†Ī¹ĢĪ±Ļ‚ ) Lit., are having a reputation for wisdom . The fin...

Have a show of wisdom ( ĪµĢ“ĻƒĻ„Ī¹Ī½ λόγον ἔχοντα ĻƒĪæĻ†Ī¹ĢĪ±Ļ‚ )

Lit., are having a reputation for wisdom . The finite verb are , with the participle having , denotes what is habitual, and marks the permanent quality of these precepts, etc. Λόγον , A.V., show , is rather plausible reason , a show of reason , and hence a reputation . They pass popularly for wisdom.

Vincent: Col 2:23 - -- Will-worship ( ĪµĢ“ĪøĪµĪ»ĪæĪøĻĪ·ĻƒĪŗĪµĪ¹ĢĪ±Ķ… ) Only here in the New Testament. Worship self-imposed or volunteered . Similar compounds of Ī...

Will-worship ( ĪµĢ“ĪøĪµĪ»ĪæĪøĻĪ·ĻƒĪŗĪµĪ¹ĢĪ±Ķ… )

Only here in the New Testament. Worship self-imposed or volunteered . Similar compounds of ἐθέλω to will sometimes carry the meaning of pretence , unreality ; as ἐθελόκωφος pretending deafness ; ἐθελορήτωρ a pretentious orator . Augustine makes hybrid Latin compounds, as thelodives , one who takes on the airs of a rich man ; thelosapiens , one who affects wisdom . More commonly, however, the sense is that of voluntariness or officiousness . Thus Thucydides says that Pithias acted as ἐθελοπρόξενος voluntary agent or representative of the Athenians (iii., 70). ΕθελοκίνΓυνος is running voluntarily into danger , foolhardy : ἐθελοΓουλεία is voluntary slavery . The idea of pretense seems to be involved here along with that of self-chosen worship.

Vincent: Col 2:23 - -- Humility Voluntary and affected.

Humility

Voluntary and affected.

Vincent: Col 2:23 - -- And neglecting ( καὶ ἀφειΓίᾳ ) Only here in the New Testament. From ἀ not and φείΓομαι to spare . Hence unsp...

And neglecting ( καὶ ἀφειΓίᾳ )

Only here in the New Testament. From ἀ not and φείΓομαι to spare . Hence unsparing treatment or severity . Also used for lavishness , extravagance of means and of life. So Thucydides: " The running aground of the ships was reckless (ἀφειΓὴς ." iv. 26). Neglecting is wrong. Rev., correctly, severity . The καὶ and before severity is doubtful. If omitted, severity to the body defines have a reputation for wisdom , the outward austerity being that which makes the popular impression of a higher wisdom.

Vincent: Col 2:23 - -- In any honor ( ἐν τιμῇ τινὶ ) Rev., better, of any value . The real value of these ascetic practices contrasted with their...

In any honor ( ἐν τιμῇ τινὶ )

Rev., better, of any value . The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Mat 27:9, " the price of Him who was priced (τετιμημένου )." In Paul, 1Co 6:20; 1Co 7:23. The idea of value appears in 1Pe 1:19. " Ye were redeemed - with the precious (τιμίῳ ) blood of Christ;" something of real and adequate value. So 1Pe 2:4, of Christ as the living stone, precious (ἔντιμον ), of recognized value.

Vincent: Col 2:23 - -- To the satisfying ( πρὸς Ļ€Ī»Ī·ĻƒĪ¼ĪæĪ½Ī·Ģ€Ī½ ) To means as a remedy against . Ī Ī»Ī·ĻƒĪ¼ĪæĪ½Ī·Ģ€Ī½ denotes repletion , surfeit...

To the satisfying ( πρὸς Ļ€Ī»Ī·ĻƒĪ¼ĪæĪ½Ī·Ģ€Ī½ )

To means as a remedy against . Ī Ī»Ī·ĻƒĪ¼ĪæĪ½Ī·Ģ€Ī½ denotes repletion , surfeiting . Paul says that these ascetic observances, while they appeal to men as indications of superior wisdom and piety, have no value as remedies against sensual indulgence.

Wesley: Col 2:1 - -- Of care, desire, prayer.

Of care, desire, prayer.

Wesley: Col 2:1 - -- Therefore, in writing to the Colossians, he refrains from those familiar appellations, "Brethren," "Beloved."

Therefore, in writing to the Colossians, he refrains from those familiar appellations, "Brethren," "Beloved."

Wesley: Col 2:2 - -- That is, unto the fullest and clearest understanding and knowledge of the gospel.

That is, unto the fullest and clearest understanding and knowledge of the gospel.

Wesley: Col 2:6 - -- In the same faith, love, holiness.

In the same faith, love, holiness.

Wesley: Col 2:7 - -- As the vine.

As the vine.

Wesley: Col 2:7 - -- On the sure foundation.

On the sure foundation.

Wesley: Col 2:8 - -- That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns, Because it was empty and deceitful, promising ha...

That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns, Because it was empty and deceitful, promising happiness, but giving none. Because it was grounded, not on solid reason, but the traditions of men, Zeno, Epicurus, and the rest. And, Because it was so shallow and superficial, not advancing beyond the knowledge of sensible things; no, not beyond the first rudiments of them.

Wesley: Col 2:9 - -- Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19. But in Christ dwelleth ...

Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19. But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19.

Wesley: Col 2:9 - -- Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.

Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.

Wesley: Col 2:10 - -- Who believe.

Who believe.

Wesley: Col 2:10 - -- Joh 1:16. Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Psa 133:3. H...

Joh 1:16. Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Psa 133:3. He is originally full. We are filled by him with wisdom and holiness.

Wesley: Col 2:10 - -- Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.

Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.

Wesley: Col 2:11 - -- Ye have received the spiritual blessings typified of old by circumcision.

Ye have received the spiritual blessings typified of old by circumcision.

Wesley: Col 2:11 - -- By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature.

By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature.

Wesley: Col 2:11 - -- By that spiritual circumcision which Christ works in your heart.

By that spiritual circumcision which Christ works in your heart.

Wesley: Col 2:12 - -- The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, ...

The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22. But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution.

Wesley: Col 2:12 - -- From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification alt...

From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.

Wesley: Col 2:13 - -- Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original...

Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections.

Wesley: Col 2:13 - -- God the Father.

God the Father.

Wesley: Col 2:13 - -- Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.

Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.

Wesley: Col 2:14 - -- in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everla...

in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life.

Wesley: Col 2:14 - -- Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotti...

Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.

Wesley: Col 2:15 - -- The evil angels, of their usurped dominion.

The evil angels, of their usurped dominion.

Wesley: Col 2:15 - -- God the Father.

God the Father.

Wesley: Col 2:15 - -- Before all the hosts of hell and heaven.

Before all the hosts of hell and heaven.

Wesley: Col 2:15 - -- By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.

By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.

Wesley: Col 2:16 - -- Seeing these things are so.

Seeing these things are so.

Wesley: Col 2:16 - -- That is, regard none who judge you.

That is, regard none who judge you.

Wesley: Col 2:16 - -- For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.

For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.

Wesley: Col 2:17 - -- Which are but a lifeless shadow; but the body, the substance, is of Christ.

Which are but a lifeless shadow; but the body, the substance, is of Christ.

Wesley: Col 2:18 - -- Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the ...

Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the constant forerunner of a fall, Pro 16:18) so far was it from being an instance of true humility.

Wesley: Col 2:19 - -- He does not hold Christ, who does not trust in him alone. All the members are nourished by faith, and knit together by love and mutual sympathy.

He does not hold Christ, who does not trust in him alone. All the members are nourished by faith, and knit together by love and mutual sympathy.

Wesley: Col 2:20 - -- The inference begun, Col 2:16; is continued. A new inference follows, Col 3:1.

The inference begun, Col 2:16; is continued. A new inference follows, Col 3:1.

Wesley: Col 2:20 - -- That is, If ye are dead with Christ, and so freed from them, why receive ye ordinances - Which Christ hath not enjoined, from which he hath made you f...

That is, If ye are dead with Christ, and so freed from them, why receive ye ordinances - Which Christ hath not enjoined, from which he hath made you free.

Wesley: Col 2:21 - -- An unclean thing.

An unclean thing.

Wesley: Col 2:21 - -- Any forbidden meat.

Any forbidden meat.

Wesley: Col 2:21 - -- Any consecrated vessel.

Any consecrated vessel.

Wesley: Col 2:22 - -- Have no farther use, no influence on the mind.

Have no farther use, no influence on the mind.

Wesley: Col 2:23 - -- Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mor...

Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self - will, pride, and desire of being distinguished from others.

JFB: Col 2:1 - -- He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in ...

He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in Col 1:29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you."

JFB: Col 2:1 - -- Exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as...

Exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse.

JFB: Col 2:1 - -- Including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Rom 1:14). "His face" and presence would have been a...

Including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Rom 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Act 20:38). Compare Col 1:4, Col 1:7-8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).

JFB: Col 2:2 - -- Translate, "That their hearts may be comforted." The "their," compared with "you" (Col 2:4), proves that in Col 2:1 the words, "have not seen my face ...

Translate, "That their hearts may be comforted." The "their," compared with "you" (Col 2:4), proves that in Col 2:1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expressly says, "I have conflict." Thus it is an abbreviated mode of expression for, "That your and their hearts may be comforted." ALFORD translates, "confirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends [DAVENANT]. Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare; and also by being released from doubts on learning from the apostle, that the doctrine which they had heard from Epaphras was true and certain. In writing to churches which he had instructed face to face, he enters into particular details concerning them, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation.

JFB: Col 2:2 - -- Translate as Greek in oldest manuscripts, "They being knit together."

Translate as Greek in oldest manuscripts, "They being knit together."

JFB: Col 2:2 - -- The bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another ...

The bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ.

JFB: Col 2:2 - -- The object and end of their being "knit together."

The object and end of their being "knit together."

JFB: Col 2:2 - -- Greek, "all the riches of the full assurance (1Th 1:5; Heb 6:11; Heb 10:22) of the (Christian) understanding." The accumulation of phrases, not only "...

Greek, "all the riches of the full assurance (1Th 1:5; Heb 6:11; Heb 10:22) of the (Christian) understanding." The accumulation of phrases, not only "understanding," but "the full assurance of understanding"; not only this, but "the riches of," &c., not only this, but "all the riches of," &c., implies how he desires to impress them with the momentous importance of the subject in hand.

JFB: Col 2:2 - -- Translate "unto."

Translate "unto."

JFB: Col 2:2 - -- The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," Col 2:3. ALFORD translates, "thorough . . . knowledge....

The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," Col 2:3. ALFORD translates, "thorough . . . knowledge." Acknowledgment hardly is strong enough; they did in a measure acknowledge the truth; what they wanted was the full and accurate knowledge of it (compare Notes, see on Col 1:9-10; Phi 1:9).

JFB: Col 2:2 - -- The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God...

The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ."

JFB: Col 2:3 - -- Translate in the Greek order, "In whom (not as ALFORD, 'in which') mystery; Christ is Himself the 'mystery' (Col 2:2; 1Ti 3:16), and to Christ the rel...

Translate in the Greek order, "In whom (not as ALFORD, 'in which') mystery; Christ is Himself the 'mystery' (Col 2:2; 1Ti 3:16), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in Col 2:2; as "treasures" answer to the "riches"; it is from the treasures that the riches (Col 2:2) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them (Col 2:2); but until you, Colossians, press after attaining the full knowledge (see on Col 2:2) of them, they remain "hidden." Compare the parable, Mat 13:44, "treasure hid." This sense suits the scope of the apostle, and sets aside ALFORD'S objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" (Col 2:2), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare 1Co 2:7-8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state.

JFB: Col 2:3 - -- General, and as to experimental and practical truth; whence comes "understanding" (Col 2:2).

General, and as to experimental and practical truth; whence comes "understanding" (Col 2:2).

JFB: Col 2:3 - -- Special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (Col 2:2).

Special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (Col 2:2).

JFB: Col 2:4 - -- "Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combinatio...

"Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity.

JFB: Col 2:4 - -- Plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).

Plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).

JFB: Col 2:5 - -- Argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present.

Argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present.

JFB: Col 2:5 - -- Beholding with joy.

Beholding with joy.

JFB: Col 2:5 - -- Your good order; answering to "knit together" (Col 2:2) as a well-organized body; the same Greek as that for knit together, is used of the body" of th...

Your good order; answering to "knit together" (Col 2:2) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted," in Eph 4:16. Compare 1Co 14:33, 1Co 14:40.

JFB: Col 2:5 - -- Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on whic...

Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.

JFB: Col 2:6 - -- "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Co 12:3; 2Co 4:5; Phi 3:8), so walk ...

"As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Co 12:3; 2Co 4:5; Phi 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (Joh 14:21, Joh 14:23; Gal 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (Gal 5:25). This is the main scope of the Epistle.

JFB: Col 2:7 - -- (Eph 3:17).

JFB: Col 2:7 - -- Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not suf...

Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image (Col 2:6), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting "in Him." "Built up" is present (in the Greek), implying their progressive increase in religion by union with Him. Eph 2:20 refers to the Church; but the passage here to their individual progress in edification (Act 20:32).

JFB: Col 2:7 - -- Confirmed.

Confirmed.

JFB: Col 2:7 - -- "even as."

"even as."

JFB: Col 2:7 - -- Advancing to fuller maturity (compare Col 2:2) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing.

Advancing to fuller maturity (compare Col 2:2) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing.

JFB: Col 2:8 - -- Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some kn...

Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, Gal 1:7) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. The apostle does not condemn all philosophy, but "the philosophy" (so Greek) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a spoil by empty, deceitful philosophy: "riches" are contrasted with spoil; "full" with "vain," or empty (Col 2:2-3, Col 2:9).

JFB: Col 2:8 - -- "according to."

"according to."

JFB: Col 2:8 - -- Opposed to, "the fulness of the Godhead." Applied to Rabbinical traditions, Mar 7:8. When men could not make revelation even seem to tell about deep m...

Opposed to, "the fulness of the Godhead." Applied to Rabbinical traditions, Mar 7:8. When men could not make revelation even seem to tell about deep mysteries which they were curious to pry into, they brought in human philosophy and pretended traditions to help it, as if one should bring a lamp to the sundial to find the hour [Cauations for Times, p. 85]. The false teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in which was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism [NEANDER].

JFB: Col 2:8 - -- (See on Gal 4:3). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (Col 2:11, ...

(See on Gal 4:3). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (Col 2:11, Col 2:16, Col 2:20; Gal 4:1-3). But NEANDER, "the elements of the world," in the sense, what is earthly, carnal and outward, not "the rudiments of religion," in Judaism and heathenism.

JFB: Col 2:8 - -- "Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ n...

"Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him.

JFB: Col 2:9 - -- "Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, bein...

"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.

JFB: Col 2:9 - -- (Col 1:19; Joh 14:10).

JFB: Col 2:9 - -- The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He,...

The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.

JFB: Col 2:9 - -- Not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, Joh 1:18). Believers, by union with Him, partake of His...

Not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, Joh 1:18). Believers, by union with Him, partake of His fulness of the divine nature (Joh 1:16; 2Pe 1:4; see on Eph 3:19).

JFB: Col 2:10 - -- And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Joh 1:16). Believ...

And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Joh 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest (Psa 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Eph 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored (Col 2:18).

JFB: Col 2:11 - -- Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.

Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.

JFB: Col 2:11 - -- Rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) ci...

Rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45).

JFB: Col 2:11 - -- Rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision.

Rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision.

JFB: Col 2:11 - -- The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compa...

The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Rom 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal.

JFB: Col 2:11 - -- Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep ...

Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; Col 3:1, Col 3:3-4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Jos 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Rom 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Rom 15:8).

JFB: Col 2:12 - -- Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) cir...

Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Rom 6:3-4).

JFB: Col 2:12 - -- Rather as Greek, "were raised with Him."

Rather as Greek, "were raised with Him."

JFB: Col 2:12 - -- By means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Phi 3:9). Faith in God's mighty operation in raising again Je...

By means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Phi 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Rom 4:24; Rom 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19-20). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19-20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Rom 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; 1Th 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Rom 8:11).

JFB: Col 2:13 - -- Formerly (Eph 2:1-2); even as Christ was among the dead, before that God raised Him "from the dead" (Col 2:12).

Formerly (Eph 2:1-2); even as Christ was among the dead, before that God raised Him "from the dead" (Col 2:12).

JFB: Col 2:13 - -- Rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.

Rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.

JFB: Col 2:13 - -- Your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and bap...

Your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.

JFB: Col 2:13 - -- GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quic...

GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1Pe 3:22; 1Pe 4:1-2).

JFB: Col 2:13 - -- So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Col 1:14; Ep...

So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Col 1:14; Eph 1:7).

JFB: Col 2:13 - -- Greek, "all our trespasses."

Greek, "all our trespasses."

JFB: Col 2:14 - -- Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law...

Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (Rom 3:21; Rom 7:2, Rom 7:4; Gal 2:19).

JFB: Col 2:14 - -- Rather, "IN ordinances" (see on Eph 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the repres...

Rather, "IN ordinances" (see on Eph 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (Rom 3:19); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Rom 2:15); and as they did not keep this, they were condemned by it.

JFB: Col 2:14 - -- Greek "adversary to us"; so it is translated, Heb 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusatio...

Greek "adversary to us"; so it is translated, Heb 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [BENGEL]. TITTMANN explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Rom 7:7-12, Rom 7:14; 1Co 15:56; Gal 3:21; Heb 10:3). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on 2Co 3:6).

JFB: Col 2:14 - -- Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the ...

Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (Gal 3:13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [GROTIUS]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deu 27:26; Neh 10:29).

JFB: Col 2:15 - -- ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principali...

ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Act 7:53; Gal 3:19; Heb 2:2, Heb 2:5): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Eph 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2Co 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; 1Co 15:24; Eph 6:2). English Version accords with Mat 12:29; Luk 11:22; Heb 2:14. Translate as the Greek, "The rules and authorities."

JFB: Col 2:15 - -- At His ascension (see on Eph 4:8; confirming English Version of this verse).

At His ascension (see on Eph 4:8; confirming English Version of this verse).

JFB: Col 2:15 - -- Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech."

Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech."

JFB: Col 2:15 - -- Namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "rec...

Namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Eph 1:20; Eph 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Joh 3:13), so it was not yet shut against demons (Job 1:6; Job 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; Joh 16:11; Heb 2:14; Rev 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.

JFB: Col 2:16 - -- Because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.

Because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.

JFB: Col 2:16 - -- Greek, "eating . . . drinking" (Rom. 14:1-17). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.

Greek, "eating . . . drinking" (Rom. 14:1-17). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.

JFB: Col 2:16 - -- A feast yearly. Compare the three, 1Ch 23:31.

A feast yearly. Compare the three, 1Ch 23:31.

JFB: Col 2:16 - -- Monthly.

Monthly.

JFB: Col 2:16 - -- Omit "THE," which is not in the Greek (compare Note, see on Gal 4:10). "SABBATHS" (not "the sabbaths") of the day of atonement and feast of tabernacle...

Omit "THE," which is not in the Greek (compare Note, see on Gal 4:10). "SABBATHS" (not "the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Lev 23:32, Lev 23:37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Lev 23:38 expressly distinguished "the sabbath of the Lord" from the other sabbaths. A positive precept is right because it is commanded, and ceases to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Heb 4:9, "rests," Greek, "keeping of sabbath" (Isa 66:23). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Rom 13:8-10).

JFB: Col 2:17 - -- The blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Compare "ages to come," that is, the Gospel dispe...

The blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Compare "ages to come," that is, the Gospel dispensation (Eph 2:7). Heb 2:5, "the world to come."

JFB: Col 2:17 - -- The real substance (of the blessings typified by the law) belongs to Christ (Heb 8:5; Heb 10:1).

The real substance (of the blessings typified by the law) belongs to Christ (Heb 8:5; Heb 10:1).

JFB: Col 2:18 - -- Translate, "Defraud you of your prize," literally, "to adjudge a prize out of hostility away from him who deserves it" [TRENCH]. "To be umpire in a co...

Translate, "Defraud you of your prize," literally, "to adjudge a prize out of hostility away from him who deserves it" [TRENCH]. "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any self-constituted arbitrator or judge (that is, false teacher) draw them away from Christ," the righteous Judge" and Awarder of the prize (2Ti 4:8; Jam 1:12; 1Pe 5:4), to angel-worship.

JFB: Col 2:18 - -- So "will-worship" (Col 2:23). Literally, "Delighting ([WAHL]) in humility"; loving (so the Greek is translated, Mar 12:38, "love to go in long clothin...

So "will-worship" (Col 2:23). Literally, "Delighting ([WAHL]) in humility"; loving (so the Greek is translated, Mar 12:38, "love to go in long clothing") to indulge himself in a humility of his own imposing: a volunteer in humility [DALLƆUS]. Not as ALFORD, "Let no one of purpose defraud you," &c. Not as GROTIUS, "If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "intruding," "puffed up," "not holding"; and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so called, is a pleasing of self: thus it stands in parallelism to "his fleshly mind" (its real name, though he styles it "humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is literally, "lowliness of mind," which forms a clearer parallel to "puffed up by his fleshly mind." Under pretext of humility, as if they durst not come directly to God and Christ (like the modern Church of Rome), they invoked angels: as Judaizers, they justified this on the ground that the law was given by angels. This error continued long in Phrygia (where Colosse and Laodicea were), so that the Council of Laodicea (A.D. 360) expressly framed its thirty-fifth canon against the "Angelici" (as AUGUSTINE [Heresies, 39], calls them) or "invokers of angels." Even as late as THEODORET'S time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an inundation threatening the Colossian Christians. Once men admit the inferior powers to share invocation with the Supreme, the former gradually engrosses all our serious worship, almost to the exclusion of the latter; thus the heathen, beginning with adding the worship of other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the pagan view), or as only influencing the Supreme in our behalf (the Church of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object in my mind, whether he give, or only procure it [Cautions for Times]. Scripture opposes the idea of "patrons" or "intercessors" (1Ti 2:5-6). True Christian humility joins consciousness of utter personal demerit, with a sense of participation in the divine life through Christ, and in the dignity of our adoption by God. Without the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic self-abasement (Col 2:23), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying in the Lord" (1Co 1:31).

JFB: Col 2:18 - -- So very old manuscripts and Vulgate and ORIGEN read. But the oldest manuscripts and LUCIFER omit "not"; then translate, "haughtily treading on ('Stand...

So very old manuscripts and Vulgate and ORIGEN read. But the oldest manuscripts and LUCIFER omit "not"; then translate, "haughtily treading on ('Standing on' [ALFORD]) the things which he hath seen." TREGELLES refers this to fancied visions of angels. But if Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not "which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination (1Sa 28:11-20), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul, not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one in all this to walk by SENSE (namely, what he haughtily prides himself on having SEEN), rather than by FAITH in the UNSEEN "Head" (Col 2:19; compare Joh 20:29; 2Co 5:7; Heb 11:1). Thus is the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on"; "his fleshly mind" answers to the things which he hath seen," since his fleshliness betrays itself in priding himself on what he hath seen, rather than on the unseen objects of faith. That the things seen may have been of demoniacal origination, appears from 1Ti 4:1, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils" (Greek, "demons"). A warning to modern spiritualists.

JFB: Col 2:18 - -- Implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."

Implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."

JFB: Col 2:18 - -- Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious object...

Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight, instead of, in true humility as a member, "holding fast the (unseen) Head."

JFB: Col 2:19 - -- Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [BENGEL]. The want...

Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [BENGEL]. The want of firm holding of Christ has set him loose to (pry into, and so) "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high in the body [ALFORD].

JFB: Col 2:19 - -- Rather, "from whom."

Rather, "from whom."

JFB: Col 2:19 - -- That is, all the members of the body (Eph 4:16).

That is, all the members of the body (Eph 4:16).

JFB: Col 2:19 - -- The points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.

The points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.

JFB: Col 2:19 - -- The sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" (Col 2:2; Co...

The sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" (Col 2:2; Col 3:14; Eph 4:3).

JFB: Col 2:19 - -- That is, supplied to it continually. "Receiving ministration."

That is, supplied to it continually. "Receiving ministration."

JFB: Col 2:19 - -- The Greek is translated, "compacted," Eph 4:16 : implying firm consolidation.

The Greek is translated, "compacted," Eph 4:16 : implying firm consolidation.

JFB: Col 2:19 - -- (Eph 4:16); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head (1Co 3:6); and tending...

(Eph 4:16); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head (1Co 3:6); and tending to the honor of God, being worthy of Him, its Author.

JFB: Col 2:20 - -- The oldest manuscripts omit "Wherefore."

The oldest manuscripts omit "Wherefore."

JFB: Col 2:20 - -- Greek, "if ye died (so as to be freed) from," &c. (compare Rom 6:2; Rom 7:2-3; Gal 2:19).

Greek, "if ye died (so as to be freed) from," &c. (compare Rom 6:2; Rom 7:2-3; Gal 2:19).

JFB: Col 2:20 - -- (Col 2:8). Carnal, outward, worldly, legal ordinances.

(Col 2:8). Carnal, outward, worldly, legal ordinances.

JFB: Col 2:20 - -- As though you were not dead to the world like your crucified Lord, into whose death ye were buried (Gal 6:14; 1Pe 4:1-2).

As though you were not dead to the world like your crucified Lord, into whose death ye were buried (Gal 6:14; 1Pe 4:1-2).

JFB: Col 2:20 - -- By do ye submit to be made subject to ordinances? Referring to Col 2:14 : you are again being made subject to "ordinances," the "handwriting" of which...

By do ye submit to be made subject to ordinances? Referring to Col 2:14 : you are again being made subject to "ordinances," the "handwriting" of which had been "blotted out" (Col 2:14).

JFB: Col 2:21 - -- Compare Col 2:16, "meat . . . drink." He gives instances of the "ordinances" (Col 2:20) in the words of their imposers. There is an ascending climax o...

Compare Col 2:16, "meat . . . drink." He gives instances of the "ordinances" (Col 2:20) in the words of their imposers. There is an ascending climax of superstitious prohibitions. The first Greek word (hapse) is distinguished from the third (thiges), in that the former means close contact and retention: the latter, momentary contact (compare 1Co 7:1; Joh 20:17, Greek, "Hold me not"; cling not to me"). Translate, "Handle not, neither taste, nor even touch." The three refer to meats. "Handle not" (a stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact.

JFB: Col 2:22 - -- Things, namely, the three things handled, touched, and tasted.

Things, namely, the three things handled, touched, and tasted.

JFB: Col 2:22 - -- Literally, "are constituted (by their very nature) for perishing (or 'destruction by corruption') in (or 'with') their using up (consumption)." Theref...

Literally, "are constituted (by their very nature) for perishing (or 'destruction by corruption') in (or 'with') their using up (consumption)." Therefore they cannot really and lastingly defile a man (Mat 15:17; 1Co 6:13).

JFB: Col 2:22 - -- According to. Referring to Col 2:20-21. All these "ordinances" are according to human, not divine, injunction.

According to. Referring to Col 2:20-21. All these "ordinances" are according to human, not divine, injunction.

JFB: Col 2:22 - -- Greek, teachings." ALFORD translates, "(doctrinal) systems."

Greek, teachings." ALFORD translates, "(doctrinal) systems."

JFB: Col 2:23 - -- Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.

Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.

JFB: Col 2:23 - -- Rather, "a reputation of wisdom" [ALFORD].

Rather, "a reputation of wisdom" [ALFORD].

JFB: Col 2:23 - -- Arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab an...

Arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Lev 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (2Ch 26:16-21). Compare the will-worship of Saul (1Sa 13:8-14) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" (Col 2:18): both specious in appearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches); but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" (Greek, "lowliness of mind"), while virtually rejecting the dignity of direct communion with Christ, the Head; by worshipping of angels.

JFB: Col 2:23 - -- Greek, "not sparing of the body." This asceticism seems to have rested on the Oriental theory that matter is the source of evil. This also looked plau...

Greek, "not sparing of the body." This asceticism seems to have rested on the Oriental theory that matter is the source of evil. This also looked plausible (compare 1Co 9:27).

JFB: Col 2:23 - -- Of the body. As "neglecting of the body" describes asceticism positively; so this clause, negatively. Not paying any of that "honor" which is due to t...

Of the body. As "neglecting of the body" describes asceticism positively; so this clause, negatively. Not paying any of that "honor" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ (Act 13:46; 1Co 3:21; 1Co 6:15; 1Co 7:23; 1Co 12:23-24; 1Th 4:4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (Heb 13:9), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," Col 2:18.

JFB: Col 2:23 - -- This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worship of angels. While seeming to deny...

This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worship of angels. While seeming to deny self and the body, they really are pampering the flesh. Thus "satisfying of the flesh" answers to "puffed up by his fleshly mind" (Col 2:18), so that "flesh" is used in its ethical sense, "the carnal nature" as opposed to the "spiritual"; not in the sense, "body." The Greek for "satisfying" implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition" [HILARY THE DEACON, in BENGEL]. Tradition puffs up; it clogs the heavenly perceptions. They put away true "honor" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh (namely, self-righteousness), though seeming to mortify it.

Clarke: Col 2:1 - -- What great conflict - The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, accompanied, u...

What great conflict - The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, accompanied, undoubtedly, with the most fervent application to the throne of grace in their behalf. The αγωνιζομενος of the preceding verse gave the apostle occasion to use the word αγων here. He agonized with God, and his agony was for them

Clarke: Col 2:1 - -- Laodicea - A city of Asia Minor, on the borders of Caria, Phrygia, and Lydia. It was originally called Diospolis, or the city of Jupiter, and afterw...

Laodicea - A city of Asia Minor, on the borders of Caria, Phrygia, and Lydia. It was originally called Diospolis, or the city of Jupiter, and afterwards Rhoas; but obtained the name of Laodicea from Laodice, the wife of Antiochus. It is now called Ladik. It was formerly celebrated for its commerce, and the fine black wool of its sheep. Colosse, or the city of the Colossians, lay between it and Hierapolis. This Hierapolis was also a town of Phrygia, famous for its hot baths: it is now called Bambukholasi

Clarke: Col 2:1 - -- As many as have not seen my face in the flesh - From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and th...

As many as have not seen my face in the flesh - From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and this, from the letter of the text, appears probable; and yet, his having passed more than once through this country, preaching and strengthening the Churches, renders it very improbable. It is, therefore, most likely that we should understand the apostle as speaking collectively; that he had the most earnest concern, not only for the welfare of those Churches with which he was acquainted, such as Colosse and Laodicea, but also for those to whom he was not personally known.

Clarke: Col 2:2 - -- That their hearts might be comforted - That they might have continual happiness in God, having constant affiance in him

That their hearts might be comforted - That they might have continual happiness in God, having constant affiance in him

Clarke: Col 2:2 - -- Being knit together in love - The word ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĪ½Ļ„Ļ‰Ī½, or ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĪ½Ļ„ĪµĻ‚, which is the true reading, but both of equal...

Being knit together in love - The word ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĪ½Ļ„Ļ‰Ī½, or ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĻƒĪøĪµĪ½Ļ„ĪµĻ‚, which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in union with God unless it have unity in itself, and without love this unity is impossible

Clarke: Col 2:2 - -- Unto all riches of the full assurance of understanding - That is, that they might have the most indubitable certainty of the truth of Christianity, ...

Unto all riches of the full assurance of understanding - That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel

Clarke: Col 2:2 - -- And of the Father, and of Christ - These words are variously written in different MSS., versions, and fathers: The mystery of God - of God in Christ...

And of the Father, and of Christ - These words are variously written in different MSS., versions, and fathers: The mystery of God - of God in Christ - of God who is in Christ - of God concerning Christ - of God who is Christ - of the God Christ - of God and Christ - of God the Father of Christ - of God the Father, and our Lord Christ - of God and the Father of Christ - of God the Father, in Christ - of the God Christ Jesus, Father and Lord, etc., etc., etc

This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. Griesbach has left them out of the text.

Clarke: Col 2:3 - -- In whom are hid - Or rather in which; referring to the mystery mentioned above. In this glorious scheme of Christianity all the treasures - the abun...

In whom are hid - Or rather in which; referring to the mystery mentioned above. In this glorious scheme of Christianity all the treasures - the abundance and excellency, of wisdom and knowledge are contained. No scheme of salvation, or Divine knowledge, ever equalled in its depth and excellency the Gospel plan. A scheme which the wisdom of God alone could devise, and which his power and infinite mercy alone could accomplish.

Clarke: Col 2:4 - -- Lest any man should beguile you - The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the conclusi...

Lest any man should beguile you - The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the conclusions appear to be fairly drawn from the premises, but the premises are either assumed without evidence, or false in themselves; but this not being easily discovered, the unthinking or unwary are carried away by the conclusions which are drawn from these premises. And this result is clearly intimated by the term πιθανολογια, enticing words, plausible conclusions or deductions from this mode of reasoning. The apostle seems to allude to the Gentile philosophers, who were notorious for this kind of argumentation. Plato and Socrates are not free from it.

Clarke: Col 2:5 - -- For though I be absent in the flesh - It is hardly possible that such words as these in this verse could have been used to perfect strangers; they a...

For though I be absent in the flesh - It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical: -

Ει γαρ και τη σαρκι απειμι

Αλλα τῳ πνευματι ĻƒĻ…Ī½ ὑμιν ειμι

Χαιρων και βλεπων ὑμων την ταξιν, Īŗ.Ļ„.Ī».

The whole verse shows that this Church was sound in doctrine, and strict in discipline. They had steadfast faith in Christ, and regular order or discipline among themselves.

Clarke: Col 2:6 - -- As ye have therefore received Christ Jesus - Many persons lay a certain stress on the words as and so, and make various fine heads of discourses fro...

As ye have therefore received Christ Jesus - Many persons lay a certain stress on the words as and so, and make various fine heads of discourses from them; viz. As ye received Christ in a spirit of humility, so walk in him; as ye received him in a spirit of faith, so walk in him, etc., etc. This may be all proper in itself; but nothing of the kind was intended by the apostle. His meaning is simply this: Seeing ye have embraced the doctrine of Christ, continue to hold it fast, and not permit yourselves to be turned aside by sophistical or Judaizing teachers.

Clarke: Col 2:7 - -- Rooted and built up in him - It is not usual with the apostle to employ this double metaphor, taken partly from the growth of a tree and the increas...

Rooted and built up in him - It is not usual with the apostle to employ this double metaphor, taken partly from the growth of a tree and the increase of a building. They are to be rooted; as the good seed had been already sown, it is to take root, and the roots are to spread far, wide, and deep. They are to be grounded; as the foundation has already been laid, they are to build thereon. In the one case, they are to bear much fruit; in the other, they are to grow up to be a habitation of God through the Spirit. See the notes on Eph 2:21, Eph 2:22 (note); Eph 3:17 (note)

Clarke: Col 2:7 - -- Abounding therein with thanksgiving - No limitation is ever set to the operations of God on the soul, or to the growth of the soul in the knowledge,...

Abounding therein with thanksgiving - No limitation is ever set to the operations of God on the soul, or to the growth of the soul in the knowledge, love, and image of God. Those who are brought into such a state of salvation should abound in gratitude and loving obedience, as they grow in grace.

Clarke: Col 2:8 - -- Beware lest any man spoil you - The word ĻƒĻ…Ī»Ī±Ī³Ļ‰Ī³Ļ‰Ī½, from ĻƒĻ…Ī»Ī·, prey, and αγειν, to lead or carry away, signifies to rob, or spo...

Beware lest any man spoil you - The word ĻƒĻ…Ī»Ī±Ī³Ļ‰Ī³Ļ‰Ī½, from ĻƒĻ…Ī»Ī·, prey, and αγειν, to lead or carry away, signifies to rob, or spoil of their goods, as if by violence or rapine. Their goods were the salvation they had received from Christ; and both the Gentile and Jewish teachers endeavored to deprive them of these, by perverting their minds, and leading them off from the truths of Christianity

Clarke: Col 2:8 - -- Philosophy and vain deceit - Or, the vain or empty deceit of philosophy; such philosophizing as the Jewish and Gentile teachers used. As the term ph...

Philosophy and vain deceit - Or, the vain or empty deceit of philosophy; such philosophizing as the Jewish and Gentile teachers used. As the term philosophy stood in high repute among the Gentiles, the Jews of this time affected it; and both Philo and Josephus use the word to express the whole of the Mosaic institutions. So the former: ĪŸĢ”Ī¹ κατα ĪœĻ‰ĻƒĪ·Ī½ Ļ†Ī¹Ī»ĪæĻƒĪæĻ†ĪæĻ…Ī½Ļ„ĪµĻ‚Ī‡ "Those who embraced the philosophy of Moses;"Phil., De Nomin. Mutand. And the latter; Τρια παρα ΙουΓαιοις ειΓη Ļ†Ī¹Ī»ĪæĻƒĪæĻ†ĪµĪ¹Ļ„Ī±Ī¹Ī‡ "There are three systems of philosophy among the Jews,"(Bell. Jud., lib. ii. cap 8, sec. 2), meaning the Pharisees, Sadducees, and Essenes, as immediately follows. The Jewish philosophy, such as is found in the Cabala, Midrashim, and other works, deserves the character of vain deceit, in the fullest sense and meaning of the words. The inspired writers excepted, the Jews have ever been the most puerile, absurd, and ridiculous reasoners in the world. Even Rabbi Maymon, or Maimonides, the most intelligent of them all, is often in his master piece (the Moreh Nevochim, the Teacher of the Perplexed) most deplorably empty and vain

Clarke: Col 2:8 - -- After the rudiments of the world - According to the doctrine of the Jewish teachers; or, according to the Mosaic institutions, as explained and glos...

After the rudiments of the world - According to the doctrine of the Jewish teachers; or, according to the Mosaic institutions, as explained and glossed by the scribes, Pharisees, and rabbins in general. We have often seen that העולם הזה haolam hazzeh , this world, of which του ĪŗĪæĻƒĪ¼ĪæĻ… τουτου is a literal translation, is frequently used to express the Jewish system of rites, ceremonies, and institutions in general; what the apostle calls the tradition of men, namely, what men, unauthorized by God, have taught as doctrines received from him. Our Lord frequently refers to and condemns these traditions

Clarke: Col 2:8 - -- Not after Christ - Not according to the simple doctrine of Christ, viz.: He died for our offenses; believe on the Lord Jesus, and thou shalt be save...

Not after Christ - Not according to the simple doctrine of Christ, viz.: He died for our offenses; believe on the Lord Jesus, and thou shalt be saved.

Clarke: Col 2:9 - -- For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in ...

For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in Christ suited to the empty, destitute state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain

By the Godhead or Deity, Ī˜ĪµĪæĻ„Ī·Ļ‚, we are to understand the state or being of the Divine nature; and by the fullness of that Deity, the infinite attributes essential to such a nature

Clarke: Col 2:9 - -- Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the He...

Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially: for so the word ĻƒĻ‰Ī¼Ī±Ļ„Ī¹ĪŗĻ‰Ļ‚ means; and so it was understood by the ancient Greek fathers, as is fully shown by Suicer, in his Thesaurus, under the word

"The fullness of the Godhead dwelt in Christ ‘ bodily,’ as opposed to the Jewish tabernacle, or temple; truly and really, in opposition to types and figures; not only effectively, as God dwells in good men, but substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ."See Parkhurst.

Clarke: Col 2:10 - -- And ye are complete in him - Και ĪµĻƒĻ„Īµ εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destr...

And ye are complete in him - Και ĪµĻƒĻ„Īµ εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destroys the connection subsisting in the apostle’ s ideas. The philosophy of the world was empty, κενη, but there was a πληρωμα, or fullness, in Christ; the Colossians were empty - spoiled and deprived of every good, while following the empty philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, filled with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle’ s mind are preserved. No fanciful completeness in Christ, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God

Clarke: Col 2:10 - -- The head of all principality - See the notes on Col 1:16-17 (note).

The head of all principality - See the notes on Col 1:16-17 (note).

Clarke: Col 2:11 - -- In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spiri...

In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.

Clarke: Col 2:12 - -- Buried with him in baptism - Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, a...

Buried with him in baptism - Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life

Clarke: Col 2:12 - -- The faith of the operation of God - They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the oper...

The faith of the operation of God - They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. Believing is the act of the soul; but the grace or power to believe comes from God himself.

Clarke: Col 2:13 - -- And you, being dead in your sins - See the notes on Eph 2:1, etc

And you, being dead in your sins - See the notes on Eph 2:1, etc

Clarke: Col 2:13 - -- The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens al...

The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens alone were uncircumcised.

Clarke: Col 2:14 - -- Blotting out the hand-writing of ordinances - By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was agains...

Blotting out the hand-writing of ordinances - By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was against them, for they were bound to fulfill it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out

Blotting out the hand-writing is probably an allusion to Num 5:23, where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the muriatic acid, which immediately dissolves those ferruginous calces which constitute the blackening principle of most inks. But the East India inks, being formed only of simple black, such as burnt ivory, or cork, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a wet sponge, so as to leave not one legible vestige remaining: this I have often proved

Clarke: Col 2:14 - -- Nailing it to his cross - When Christ was nailed to the cross, our obligation to fulfill these ordinances was done away. There may be another refere...

Nailing it to his cross - When Christ was nailed to the cross, our obligation to fulfill these ordinances was done away. There may be another reference here to some ancient mode of annulling legal obligations, by nailing them to a post; but I do not recollect at present an instance or example. Antiquated laws are said to have been thus abrogated.

Clarke: Col 2:15 - -- And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so m...

And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκΓυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words ĪµĪ“ĪµĪ¹Ī³Ī¼Ī±Ļ„Ī¹ĻƒĪµĪ½ εν Ļ€Ī±ĻĻĢ”Ī·ĻƒĪ¹Ī±Ķ…, making a public exhibition of them; and to the latter in the words ĪøĻĪ¹Ī±Ī¼Ī²ĪµĻ…ĻƒĪ±Ļ‚ αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor’ s triumph. It is very likely that by the αρχας και ĪµĪ¾ĪæĻ…ĻƒĪ¹Ī±Ļ‚, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth , who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome

Clarke: Col 2:15 - -- In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as...

In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text.

Clarke: Col 2:16 - -- Let no man - judge you in meat, or in drink - The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had ...

Let no man - judge you in meat, or in drink - The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his ĻƒĪ±Ī²Ī²Ī±Ļ„Ļ‰Ī½, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.

Clarke: Col 2:17 - -- Which are a shadow - All these things were types, and must continue in force till the Christ, whom they represented, came; the apostle therefore say...

Which are a shadow - All these things were types, and must continue in force till the Christ, whom they represented, came; the apostle therefore says that the body - the substance or design of them was of Christ - pointed him out, and the excellent blessings which he has procured. The word σκια, shadow, is often used to express any thing imperfect or unsubstantial; while the term ĻƒĻ‰Ī¼Ī±, body, was used in the opposite sense, and expressed any thing substantial, solid, and firm. The law was but the shadow or representation of good things to come; none should rest in it; all that it pointed out is to be sought and obtained in Christ.

Clarke: Col 2:18 - -- Let no man beguile you - ĪœĪ·Ī“ĪµĪ¹Ļ‚ ὑμας καταβραβευετω· Let no man take the prize from you which the βραβευς, brabeu...

Let no man beguile you - ĪœĪ·Ī“ĪµĪ¹Ļ‚ ὑμας καταβραβευετω· Let no man take the prize from you which the βραβευς, brabeus , or judge in the contests, has assigned you, in consequence of your having obtained the victory. This any reader will see, is an allusion to the Olympic and Isthmian games, and to the prizes assigned to these who had obtained the victory in one or more of the contests which there took place. The Colossians had fought and conquered under the direction of Christ, and he, as the sole judge in this contest, had assigned to them the prize; the false teachers, affecting great modesty, humility, and sanctity, endeavored to turn them aside from the Gospel, and to induce them to end in the flesh who had begun in the Spirit. Against these the apostle warns them

Clarke: Col 2:18 - -- In a voluntary humility and worshiping of angels - This is a difficult passage, and in order to explain it, I shall examine the meaning of some of t...

In a voluntary humility and worshiping of angels - This is a difficult passage, and in order to explain it, I shall examine the meaning of some of the principal terms of the original. The word θελειν, to will, signifies also to delight; and Ļ„Ī±Ļ€ĪµĪ¹Ī¼ĪæĻ†ĻĪæĻƒĻ…Ī½Ī· signifies not only lowliness or humility of mind, but also affliction of mind; and ταπεινουν την ĻˆĻ…Ļ‡Ī·Ī½, Lev 16:20, Lev 16:31, and in many other places, signifies to afflict the soul by fasting, and self-abnegation; and θρησκεια signifies reverence and modesty. Hence the whole passage has been paraphrased thus: Let no man spoil you of the prize adjudged to you, who delights in mortifying his body, and walking with the apparent modesty of an angel, affecting superior sanctity in order to gain disciples; intruding into things which he has not seen; and, notwithstanding his apparent humility, his mind is carnal, and he is puffed up with a sense of his superior knowledge and piety. It is very likely that the apostle here alludes to the Essenes, who were remarkably strict and devout, spent a principal part of their time in the contemplation of the Divine Being, abstained from all sensual gratifications, and affected to live the life of angels upon earth. With their pretensions all the apostle says here perfectly agrees, and on this one supposition the whole of the passage is plain and easy. Many have understood the passage as referring to the adoration of angels, which seems to have been practised among the Jews, who appear (from Tobit, xii. 15; Philo, in lib. de Somn.; Josephus, War. lib. ii. cap. 8, sec. 7) to have considered them as a sort of mediators between God and man; presenting the prayers of men before the throne; and being, as Philo says, μεγαλου Ī’Ī±ĻƒĪ¹Ī»ĪµĻ‰Ļ‚ οφθαλμοι και ωτα, the eyes and ears of the great King. But this interpretation is not so likely as the foregoing.

Clarke: Col 2:19 - -- And not holding the Head - Not acknowledging Jesus Christ as the only Savior of mankind, and the only Head or chief of the Christian Church, on whom...

And not holding the Head - Not acknowledging Jesus Christ as the only Savior of mankind, and the only Head or chief of the Christian Church, on whom every member of it depends, and from whom each derives both light and life. For a farther explanation of these words see the notes on Eph 4:16, where the figures and phraseology are the same.

Clarke: Col 2:20 - -- If ye be dead with Christ - See the notes on Rom 6:3, Rom 6:5 (note)

If ye be dead with Christ - See the notes on Rom 6:3, Rom 6:5 (note)

Clarke: Col 2:20 - -- From the rudiments of the world - Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only rudime...

From the rudiments of the world - Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only rudiments, first elements, or the alphabet, out of which the whole science of Christianity was composed. We have often seen that the world and this world signify the Jewish dispensation, or the rites, ceremonies, and services performed under it

Clarke: Col 2:20 - -- Why, as though living in the world - Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to ...

Why, as though living in the world - Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to its ordinances, performing them as if expecting salvation from this performance?

Clarke: Col 2:21 - -- Touch not; taste not; handle not - These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, ...

Touch not; taste not; handle not - These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, Don’ t drink, don’ t drink; and he, notwithstanding, drinks; he is guilty. If they say, Don’ t shave, don’ t shave; and he shaves, notwithstanding; he is guilty. If they say, Don’ t put on these clothes, don’ t put on these clothes; and he, notwithstanding, puts on heterogeneous garments; he is guilty."See more in Schoettgen.

Clarke: Col 2:22 - -- Which all are to perish with the using - These are not matters of eternal moment; the different kinds of meats were made for the body, and go with i...

Which all are to perish with the using - These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith

Clarke: Col 2:22 - -- After the commandments and doctrines of men? - These words should follow the 20th verse, of which they form a part; and it appears from them that th...

After the commandments and doctrines of men? - These words should follow the 20th verse, of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.

Clarke: Col 2:23 - -- Which things have indeed a show of wisdom - All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible...

Which things have indeed a show of wisdom - All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth

What is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man’ s convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God’ s worship, any more than to be too fervent.

Calvin: Col 2:1 - -- 1.I would have you know He declares his affection towards them, that he may have more credit and authority; for we readily believe those whom we know...

1.I would have you know He declares his affection towards them, that he may have more credit and authority; for we readily believe those whom we know to be desirous of our welfare. It is also an evidence of no ordinary affection, that he was concerned about them in the midst of death, that is, when he was in danger of his life; and that he may express the more emphatically the intensity of his affection and concern, he calls it a conflict. I do not find fault with the rendering of Erasmus — anxiety; but, at the same time, the force of the Greek word is to be noticed, for ἀγών is made use of to denote contention. By the same proof he confirms his statement, that his ministry is directed to them; for whence springs so anxious a concern as to their welfare, but from this, that the Apostle of the Gentiles was under obligation to embrace in his affection and concern even those who were unknown to him? As, however, there is commonly no love between those who are unknown to each other, he speaks slightingly of the acquaintance that is contracted from sight, when he says, as many as have not seen my face in the flesh; for there is among the servants of God a sight different from that of the flesh, which excites love. As it is almost universally agreed that the First Epistle to Timothy was written from Laodicea, some, on this account, assign to Galatia that Laodicea of which Paul makes mention here, while the other was the metropolis of Phrygia Pacatiana. 345 It seems to me, however, to be more probable that that inscription is incorrect, as will be noticed in its proper place.

Calvin: Col 2:2 - -- 2.That their hearts may receive consolation He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declar...

2.That their hearts may receive consolation He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declares that nothing else is desired by him than that they may be united together in faith and love. He shews, accordingly, that it was by no unreasonable affection (as happens in the case of some) that he had been led to take upon himself so great a concern for the Colossians and others, but because the duty of his office required it.

The term consolation is taken here to denote that true quietness in which they may repose. This he declares they will at length come to enjoy in the event of their being united in love and faith. From this it appears where the chief good is, and in what things it consists — when mutually agreed in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind — this is the blessed life. As, however, love is here commended from its effect, because it fills the mind of the pious with true joy; so, on the other hand, the cause of it is pointed out by him, when he says, in all fullness of understanding. 346 The bond also of holy unity is the truth of God, when we embrace it with one consent; for peace and agreement with men flow forth from that fountain.

Riches of the assurance of understanding As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he makes mention expressly of the riches of understanding. By this phrase he means full and clear perception; and at the same time admonishes them, that according to the measure of understanding they must make progress also in love.

In the term assurance, he distinguishes between faith and mere opinion; for that man truly knows the Lord who does not vacillate or waver in doubt, but stands fast in a firm and constant persuasion. This constancy and stability Paul frequently calls (πληροφορίαν) full assurance, (which term he makes use of here also,) and always connects it with faith, as undoubtedly it can no more be separated from it than heat or light can be from the sun. The doctrine, therefore, of the schoolmen is devilish, inasmuch as it takes away assurance, and substitutes in its place moral conjecture, 347 as they term it.

Is an acknowledgment of the mystery This clause must be read as added by way of apposition, for he explains what that knowledge is, of which he has made mention — that it is nothing else than the knowledge of the gospel. For the false apostles themselves endeavor to set off their impostures under the title of wisdom, but Paul retains the sons of God within the limits of the gospel exclusively, that they may desire to know nothing else. (1Co 2:2.) Why he uses the term mystery to denote the gospel, has been already explained. Let us, however, learn from this, that the gospel can be understood by faith alone — not by reason, nor by the perspicacity of the human understanding, because otherwise it is a thing that is hid from us.

The mystery of God I understand in a passive signification, as meaning — that in which God is revealed, for he immediately adds — and of the Father, and of Christ — by which expression he means that God cannot be known otherwise than in Christ, as, on the other hand, the Father must necessarily be known where Christ is known. For John affirms both:

He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father. (1Jo 2:23.)

Hence all that think that they know anything of God apart from Christ, contrive to themselves an idol in the place of God; as also, on the other hand, that man is ignorant of Christ, who is not led by him to the Father, and who does not in him embrace God wholly. In the mean time, it is a memorable passage for proving Christ’s divinity, and the unity of his essence with the Father. For having spoken previously as to the knowledge of God, he immediately applies it to the Son, as well as to the Father, whence it follows, that the Son is God equally with the Father.

Calvin: Col 2:3 - -- 3.In whom are all the treasures The expression in quo ( in whom, or in which) may either have a reference collectively to everything he has said ...

3.In whom are all the treasures The expression in quo ( in whom, or in which) may either have a reference collectively to everything he has said as to the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ. While there is not much difference between the one or the other, I rather prefer the latter view, and it is the one that is more generally received. The meaning, therefore, is, that all the treasures of wisdom and knowledge are hid in Christ — by which he means, that we are perfect in wisdom if we truly know Christ, so that it is madness to wish to know anything besides Him. For since the Father has manifested himself wholly in Him, that man wishes to be wise apart from God, who is not contented with Christ alone. Should any one choose to interpret it as referring to the mystery, the meaning will be, that all the wisdom of the pious is included in the gospel, by means of which God is revealed to us in his Son.

He says, however, that the treasures are hidden, because they are not seen glittering with great splendor, but do rather, as it were, lie hid under the contemptible abasement and simplicity of the cross. For the preaching of the cross is always foolishness to the world, as we found stated in Corinthians. (1Co 1:18.) I do not reckon that there is any great difference between wisdom and understanding in this passage, for the employment of two different terms serves only to give additional strength, as though he had said, that no knowledge, erudition, learning, wisdom, can be found elsewhere.

Calvin: Col 2:4 - -- 4.This I say, that no man may deceive you As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the piou...

4.This I say, that no man may deceive you As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion — that the knowledge of Christ is of itself amply sufficient. And, unquestionably, this is the key that can close the door against all base errors. 348 For what is the reason why mankind have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, but this — that, despising the simplicity of the gospel, they have ventured to aspire higher? All the errors, accordingly, that are in Popery, must be reckoned as proceeding from this ingratitude — that, not resting satisfied with Christ alone, they have given themselves up to strange doctrines.

With propriety, therefore, does the Apostle act in writing to the Hebrews, inasmuch as, when wishing to exhort believers not to allow themselves to be led astray 349 by strange or new doctrines, he first of all makes use of this foundation —

Christ yesterday, and to-day, and for ever. (Heb 13:8.)

By this he means, that those are out of danger who remain in Christ, but that those who are not satisfied with Christ are exposed to all fallacies and deceptions. So Paul here would have every one, that would not be deceived, be fortified by means of this principle — that it is not lawful for a Christian man to know anything except Christ. Everything that will be brought forward after this, let it have ever so imposing an appearance, will, nevertheless, be of no value. In fine, there will be no persuasiveness of speech 350 that can turn aside so much as the breadth of a finger the minds of those that have devoted their understanding to Christ. It is a passage, certainly, that ought to be singularly esteemed. For as he who has taught men to know nothing except Christ, has provided against all wicked doctrines, 351 so there is the same reason why we should at this day destroy the whole of Popery, which, it is manifest, is built on ignorance of Christ.

Calvin: Col 2:5 - -- 5.For though I am absent in body Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his...

5.For though I am absent in body Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present. By praising, also, their present condition, he admonishes them not to fall back from it, or turn aside.

Rejoicing, says he, And seeing, that is — ā€œBecause I see. ā€ For and means for, as is customary among the Latins and Greeks. ā€œGo on as you have begun, for I know that hitherto you have pursued the right course, inasmuch as distance of place does not prevent me from beholding you with the eyes of the mind.ā€

Order and steadfastness He mentions two things, in which the perfection of the Church consists — order among themselves, and faith in Christ. By the term order, he means — agreement, no less than duly regulated morals, and entire discipline. He commends their faith, in respect of its constancy and steadfastness, meaning that it is an empty shadow of faith, when the mind wavers and vacillates between different opinions. 352

Calvin: Col 2:6 - -- 6.As ye have received To commendation he adds exhortation, in which he teaches them that their having once received Christ will be of no advantage to...

6.As ye have received To commendation he adds exhortation, in which he teaches them that their having once received Christ will be of no advantage to them, unless they remain in him. Farther, as the false apostles held forth Christ’s name with a view to deceive, he obviates this danger twice, by exhorting them to go on as they had been taught, and as they had received Christ. For in these words he admonishes them, that they must adhere to the doctrine which they had embraced, as delivered to them by Epaphras, with so much constancy, as to be on their guard against every other doctrine and faith, in accordance with what Isaiah said,

This is the way, walk ye in it. (Isa 30:21.)

And, unquestionbly, we must act in such a manner, that the truth of the gospel, after it has been manifested to us, may be to us as a brazen wall 353 for keeping back all impostures. 354

Now he intimates by three metaphors what steadfastness of faith he requires from them. The first is in the word walk. For he compares the pure doctrine of the gospel, as they had learned it, to a way that is sure, so that if any one will but keep it he will be beyond all danger of mistake. He exhorts them, accordingly, if they would not go astray, not to turn aside from the course on which they have entered.

The second is taken from trees. For as a tree that has struck its roots deep has a sufficiency of support for withstanding all the assaults of winds and storms, so, if any one is deeply and thoroughly fixed in Christ, as in a firm root, it will not be possible for him to be thrown down from his proper position by any machinations of Satan. On the other hand, if any one has not fixed his roots in Christ, 355 he will easily be

carried about with every wind of doctrine, (Eph 4:14,)

just as a tree that is not supported by any root. 356

The third metaphor is that of a foundation, for a house that is not supported by a foundation quickly falls to ruins. The case is the same with those who lean on any other foundation than Christ, or at least are not securely founded on him, but have the building of their faith suspended, as it were, in the air, in consequence of their weakness and levity.

These two things are to be observed in the Apostle’s words — that the stability of those who rely upon Christ is immovable, and their course is not at all wavering, or liable to error, (and this is an admirable commendation of faith from its effect;) and, secondly, that we must make progress in Christ aye and until we have taken deep root in him. From this we may readily gather, that those who do not know Christ only wander into bypaths, and are tossed about in disquietude.

Calvin: Col 2:7 - -- 7.And confirmed in the faith He now repeats without a figure the same thing that he had expressed by metaphors, — that the prosecution of the way, ...

7.And confirmed in the faith He now repeats without a figure the same thing that he had expressed by metaphors, — that the prosecution of the way, the support of the root, and of the foundation, is firmness and steadfastness of faith. And observe, that this argument is set before them in consequence of their having been well instructed, in order that they may safely and confidently secure their footing in the faith with which they had been made acquainted.

Abounding. He would not have them simply remain immovable, but would have them grow every day more and more. When he adds, with thanksgiving, he would have them always keep in mind from what source faith itself proceeds, that they may not be puffed up with presumption, but may rather with fear repose themselves in the gift of God. And, unquestionably, ingratitude is very frequently the reason why we are deprived of the light of the gospel, as well as of other divine favors.

Calvin: Col 2:8 - -- 8.Beware lest any one plunder you He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. ...

8.Beware lest any one plunder you He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. For although this, as we have stated, is a common remedy against all the impostures of the devil, 359 it had, nevertheless, at that time a peculiar advantage among the Colossians, to which it required to be applied. Beware, says he, lest any one plunder you. He makes use of a very appropriate term, for he alludes to plunderers, who, when they cannot carry off the flock by violence, drive away some of the cattle fraudulently. Thus he makes Christ’s Church a sheep-fold, and the pure doctrine of the gospel the enclosures of the fold. He intimates, accordingly, that we who are the sheep of Christ repose in safety when we hold the unity of the faith, while, on the other hand, he likens the false apostles to plunderers that carry us away from the folds. Would you then be reckoned as belonging to Christ’s flock? Would you remain in his folds? Do not deviate a nail’s breadth from purity of doctrine. For unquestionably Christ will act the part of the good Shepherd by protecting us if we but hear his voice, and reject those of strangers. In short, the tenth chapter of John is the exposition of the passage before us. [Joh 10:0 ]

Through philosophy. As many have mistakingly imagined that philosophy is here condemned by Paul, we must point out what he means by this term. Now, in my opinion, he means everything that men contrive of themselves when wishing to be wise through means of their own understanding, and that not without a specious pretext of reason, so as to have a plausible appearance. For there is no difficulty in rejecting those contrivances of men which have nothing to set them off, 360 but in rejecting those that captivate men’s minds by a false conceit of wisdom. Or should any one prefer to have it expressed in one word, philosophy is nothing else than a persuasive speech, which insinuates itself into the minds of men by elegant and plausible arguments. Of such a nature, I acknowledge, will all the subtleties of philosophers be, if they are inclined to add anything of their own to the pure word of God. Hence philosophy will be nothing else than a corruption of spiritual doctrine, if it is mixed up with Christ. Let us, however, bear in mind, that under the term philosophy Paul has merely condemned all spurious doctrines which come forth from man’s head, whatever appearance of reason they may have. What immediately follows, as to vain deceit, I explain thus; ā€œBeware of philosophy, which is nothing else than vain deceit, ā€ so that this is added by way of apposition. 361

According to the tradition of men. He points out more precisely what kind of philosophy he reproves, and at the same time convicts it of vanity on a twofold account — because it is not according to Christ, but according to the inclinations of men; 362 and because it consists in the elements of the world. Observe, however, that he places Christ in opposition to the elements of the world, equally as to the tradition of men, by which he intimates, that whatever is hatched in man’s brain is not in accordance with Christ, who has been appointed us by the Father as our sole Teacher, that he might retain us in the simplicity of his gospel. Now, that is corrupted by even a small portion of the leaven of human traditions. He intimates also, that all doctrines are foreign to Christ that make the worship of God, which we know to be spiritual, according to Christ’s rule, to consist in the elements of the world, 363 and also such as fetter the minds of men by such trifles and frivolities, while Christ calls us directly to himself.

But what is meant by the phrase — elements of the world ? 364 There can be no doubt that it means ceremonies. For he immediately afterwards adduces one instance by way of example — circumcision. The reason why he calls them by such a name is usually explained in two ways. Some think that it is a metaphor, so that the elements are the rudiments of children, which do not lead forward to mature doctrine. Others take it in its proper signification, as denoting things that are outward and are liable to corruption, which avail nothing for the kingdom of God. The former exposition I rather approve of, as also in Gal 4:3

Calvin: Col 2:9 - -- 9.For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they ...

9.For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added. Hence everything that mankind of themselves mix up, is at variance with Christ’s nature, because it charges him with imperfection. This argument of itself will suffice for setting aside all the contrivances of Papists. For to what purpose do they tend, 365 but to perfect what was commenced by Christ? 366 Now this outrage upon Christ 367 is not by any means to be endured. They allege, it is true, that they add nothing to Christ, inasmuch as the things that they have appended to the gospel are, as it were, a part of Christianity, but they do not effect an escape by a cavil of this kind. For Paul does not speak of an imaginary Christ, but of a Christ preached, 368 who has revealed himself by express doctrine.

Further, when he says that the fullness of the Godhead dwells in Christ, he means simply, that God is wholly found in him, so that he who is not contented with Christ alone, desires something better and more excellent than God. The sum is this, that God has manifested himself to us fully and perfectly in Christ.

Interpreters explain in different ways the adverb bodily. For my part, I have no doubt that it is employed — not in a strict sense — as meaning substantially. 369 For he places this manifestation of God, which we have in Christ, to all others that have ever been made. For God has often manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good:

He that hath the Son, hath the Father also. (1Jo 2:23.)

For those who possess Christ have God truly present, and enjoy Him wholly.

Calvin: Col 2:10 - -- 10.And ye are complete in him He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also ...

10.And ye are complete in him He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also perfect in him. ā€œAs to God’s dwelling wholly in Christ, it is in order that we, having obtained him, may posses in him an entire perfection.ā€ Those, therefore, who do not rest satisfied with Christ alone, do injury to God in two ways, for besides detracting from the glory of God, by desiring something above his perfection, they are also ungrateful, inasmuch as they seek elsewhere what they already have in Christ. Paul, however, does not mean that the perfection of Christ is transfused into us, but that there are in him resources from which we may be filled, that nothing may be wanting to us.

Who is the head He has introduced this clause again on account of the angels, meaning that the angels, also, will be ours, if we have Christ. But of this afterwards. In the mean time, we must observe this, that we are hemmed in, above and below, with railings, 370 that our faith may not deviate even to the slightest extent from Christ.

Calvin: Col 2:11 - -- 11.In whom ye also are circumcised From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and by...

11.In whom ye also are circumcised From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and by that means made Christ have, as it were, two faces. He specifies, however, one instance by way of example. He proves that the circumcision of Moses is not merely unnecessary, but is opposed to Christ, because it destroys the spiritual circumcision of Christ. For circumcision was given to the Fathers that it might be the figure of a thing that was absent: those, therefore, who retain that figure after Christ’s advent, deny the accomplishment of what it prefigures. Let us, therefore, bear in mind that outward circumcision is here compared with spiritual, just as a figure with the reality. The figure is of a thing that is absent: hence it puts away the presence of the reality. What Paul contends for is this — that, inasmuch as what was shadowed forth by a circumcision made with hands, has been completed in Christ, there is now no fruit or advantage from it. 371 Hence he says, that the circumcision which is made in the heart is the circumcision of Christ, and that, on this account, that which is outward is not now required, because, where the reality exists, that shadowy emblem vanishes, 372 inasmuch as it has no place except in the absence of the reality.

By the putting off of the body He employs the term body, by an elegant metaphor, to denote a mass, made up of all vices. For as we are encompassed by our bodies, so we are surrounded on all sides by an accumulation of vices. And as the body is composed of various members, each of which has its own actings and offices, so from that accumulation of corruption all sins take their rise as members of the entire body. There is a similar manner of expression in Rom 6:13.

He takes the term flesh, as he is wont, to denote corrupt nature. The body of the sins of the flesh, therefore, is the old man with his deeds; only, there is a difference in the manner of expression, for here he expresses more properly the mass of vices which proceed from corrupt nature. He says that we obtain this 373 through Christ, so that unquestionably an entire regeneration is his benefit. It is he that circumcises the foreskin of our heart, or, in other words, mortifies all the lusts of the flesh, not with the hand, but by his Spirit. Hence there is in him the reality of the figure.

Calvin: Col 2:12 - -- 12.Buried with him, in baptism He explains still more clearly the manner of spiritual circumcision — because, being buried with Christ, we are par...

12.Buried with him, in baptism He explains still more clearly the manner of spiritual circumcision — because, being buried with Christ, we are partakers of his death. He expressly declares that we obtain this by means of baptism, that it may be the more clearly apparent that there is no advantage from circumcision under the reign of Christ. For some one might otherwise object: ā€œWhy do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.ā€ Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is presented to us, which while absent was prefigured by circumcision. The argument is taken from the economy 374 which God has appointed; for those who retain circumcision contrive a mode of dispensation different from that which God has appointed.

When he says that we are buried with Christ, this means more than that we are crucified with him; for burial expresses a continued process of mortification. When he says, that this is done through means of baptism, as he says also in Rom 6:4, he speaks in his usual manner, ascribing efficacy to the sacrament, that it may not fruitlessly signify what does not exist. 375 By baptism, therefore, we are buried with Christ, because Christ does at the same time accomplish efficaciously that mortification, which he there represents, that the reality may be conjoined with the sign.

In which also ye are risen He magnifies the grace which we obtain in Christ, as being greatly superior to circumcision. ā€œWe are not only,ā€ says he, ā€œingrafted into Christ’s death, but we also rise to newness of life:ā€ hence the more injury is done to Christ by those who endeavor to bring us back to circumcision. He adds, by faith, for unquestionably it is by it that we receive what is presented to us in baptism. But what faith ? That of his efficacy or operation, by which he means, that faith is founded upon the power of God. As, however, faith does not wander in a confused and undefined contemplation, as they speak, of divine power, he intimates what efficacy it ought to have in view — that by which God raised Christ from the dead. He takes this, however, for granted, that, inasmuch as it is impossible that believers should be severed from their head, the same power of God, which shewed itself in Christ, is diffused among them all in common.

Calvin: Col 2:13 - -- 13.And you, when ye were dead He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which ...

13.And you, when ye were dead He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted to Christ, he takes occasion from this to shew them how absurd it is to pass over from Christ to the ceremonies of Moses. Ye were, says he, dead in Uncircumcision. This term, however, may be understood either in its proper signification, or figuratively. If you understand it in its proper sense, the meaning will be, ā€œ Uncircumcision is the badge of alienation from God; for where the covenant of grace is not, there is pollution, 376 and, consequently, curse and ruin. But God has called you to himself from uncircumcision, and, therefore, from death.ā€ 377 In this way he would not represent uncircumcision as the cause of death, but as a token that they were estranged from God. We know, however, that men cannot live otherwise than by cleaving to their God, who alone is their life. Hence it follows, that all wicked persons, however they may seem to themselves to be in the highest degree lively and flourishing, are, nevertheless, spiritually dead. In this manner this passage will correspond with Eph 2:11, where it is said,

Remember that, in time past, when ye were Gentiles, and called uncircumcision, by that circumcision which is made with hands in the flesh, ye were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the promises.

Taking it metaphorically, there would, indeed, be an allusion to natural uncircumcision, but at the same time Paul would here be speaking of the obstinacy of the human heart, in opposition to God, and of a nature that is defiled by corrupt affections. I rather prefer the former exposition, because it corresponds better with the context; for Paul declares that uncircumcision was no hinderance in the way of their becoming partakers of Christ’s life. Hence it follows, that circumcision derogated from the grace of God, which they had already obtained.

As to his ascribing death to uncircumcision, this is not as though it were the cause of it, but as being the badge of it, as also in that other passage in the Epistle to the Ephesians, which we have quoted. It is also customary in Scripture to denote deprivation of the reality by deprivation of the sign, as in Gen 3:22, —

Lest peradventure Adam eat of the fruit of life, and live.

For the tree did not confer life, but its being taken away was a sign of death. 378 Paul has in this place briefly expressed both. He says that these were dead in sins: this is the cause, for our sins alienate us from God. He adds, in the uncircumcision of your flesh. This was outward pollution, an evidence of spiritual death.

By forgiving you God does not quicken us by the mere remission of sins, but he makes mention here of this particularly, because that free reconciliation with God, which overthrows the righteousness of works, is especially connected with the point in hand, where he treats of abrogated ceremonies, as he discourses of more at large in the Epistle to the Galatians. For the false apostles, by establishing ceremonies, bound them with a halter, from which Christ has set them free.

Calvin: Col 2:14 - -- 14.Having blotted out the hand-writing which was against us He now contends with the false apostles in close combat. For this was the main point in q...

14.Having blotted out the hand-writing which was against us He now contends with the false apostles in close combat. For this was the main point in question, — whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as the hand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.

This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Eph 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.

Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt, and hand-writings of obligation.

Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies — that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ — not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul’s discourse, by rendering it thus — ā€œwhich was contrary to us by ordinances.ā€ Retain, therefore, the rendering which I have given, as being the true and genuine one.

Took it out of the way, fastening it to his cross He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.

Calvin: Col 2:15 - -- 15.Spoiling principalities There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, howe...

15.Spoiling principalities There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?

Triumphing over them in it The expression in the Greek allows, it is true, of our reading — in himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. 379 For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it 380 has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, 381 as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.

Calvin: Col 2:16 - -- 16.Let no one therefore judge you What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision wa...

16.Let no one therefore judge you What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things 384 followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest any one should extol himself so daringly as to attempt to take away what he has given him.

In respect of a festival-day. Some understand τὸ μέρος to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. 385 Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously 386 the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased.

But some one will say, ā€œWe still keep up some observance of days.ā€ I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order — not to days. And this is what he immediately adds.

Calvin: Col 2:17 - -- 17.Which are a shadow of things to come The reason why he frees Christians from the observance of them is, that they were shadows at a time when Ch...

17.Which are a shadow of things to come The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man’s appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. 387 Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine’s flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.

Should any one ask, ā€œWhat view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?ā€ I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and (εἰκονικῶς) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols 388 of Christ’s presence, for they contain that Yea and Amen of all the promises of God, (2Co 1:20,) which has been once manifested to us in Christ.

Calvin: Col 2:18 - -- 18.Let no one take from you the palm 389 He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way i...

18.Let no one take from you the palm 389 He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch away from them the palm, inasmuch as they draw them aside from the rectitude of their course. Hence it follows that they must be shunned as the most injurious pests. The passage is also carefully to be marked as intimating, that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling. (Phi 3:14.)

Desirous in humility Something must be understood; hence I have, inserted in the text id facere , ( to do it.) For he points out the kind of danger which they required to guard against. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is, that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels conjointly, for the one follows the other, just as at this day the Papists make use of the same pretext when philosophizing as to the worship of saints. For they reason on the ground of man’s abasement, 390 that we must, therefore, seek for mediators to help us. But for this very reason has Christ humbled himself — that we might directly betake ourselves to him, however miserable sinners we may be.

I am aware that the worship of angels is by many interpreted otherwise, as meaning such as has been delivered to men by angels; for the Devil has always endeavored to set off his impostures under this title. The Pope at this day boasts, that all the trifles with which he has adulterated the pure worship of God are revelations. In like manner the Theurgians 391 of old alleged that all the superstitions that they contrived were delivered over to them by angels, as if from hand to hand. 392 They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely set forth under the authority of angels. 393 But, in my opinion, he rather condemns the contrivance as to the worshipping of angels. It is on this account that he has so carefully applied himself to this in the very commencement of the Epistle, to bring angels under subjection, lest they should obscure the splendor of Christ. 394 In fine, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hinderances which draw us away from Christ alone. 395 In this class is the worship of angels

Superstitious persons have from the beginning worshipped angels, 396 that through means of them there might be free access to God. The Platonists infected the Christian Church also with this error. For although Augustine sharply inveighs against them in his tenth book ā€œOn the City of God,ā€ and condemns at great length all their disputations as to the worship of angels, we see nevertheless what has happened. Should any one compare the writings of Plato with Popish theology, he will find that they have drawn wholly from Plato their prattling as to the worship of angels. The sum is this, that we must honor angels, whom Plato calls demons, χάριν τὢς εὐφήμου Γιαπορείας ( for the sake of their auspicious intercession.) 397 He brings forward this sentiment in Epinomis, and he confirms it in Cratylus, 398 and many other passages. In what respect do the Papists differ at all from this? ā€œ But, ā€ it will be said, ā€œthey do not deny that the Son of God is Mediator.ā€ Neither did those with whom Paul contends; but as they imagined that God must be approached by the assistance of the angels, and that, consequently, some worship must be rendered to them, so they placed angels in the seat of Christ, and honored them with Christ’s office. Let us know, then, that Paul here condemns all kinds of worship of human contrivance, which are rendered either to angels or to the dead, as though they were mediators, rendering assistance after Christ, or along with Christ. 399 For just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to any others, whether they be angels or men.

Intruding into those things which he hath not seen The verb ἐμβατεύειν, the participle of which Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome, has given to it, walking proudly, would not suit ill, were there an example of such a signification in any author of sufficient note. For we see every day with how much confidence and pride rash persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles 400 respecting the intercession of saints or angels, they declare, 401 as though it were from an oracle, 402 that the dead 403 know and behold our necessities, inasmuch as they see all things in the reflex light of God. 404 And yet, what is less certain? Nay more, what is more obscure and doubtful? But such, truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not known by them, but cannot be known by men.

This meaning, therefore, would be suitable, if that signification of the term were usual. It is, however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire. Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish curiosity in the investigation of things that are obscure, and such as are even hid from our view and transcend it. 405 It appears to me, however, that I have caught Paul’s meaning, and have rendered it faithfully in this manner — intruding into those things which he hath not seen. For that is the common signification of the word ἐμβατεύειν — to enter upon an inheritance, 406 or to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: — ā€œ Setting foot upon, or entering on the possession of those things which he has not seen.ā€ I have followed his authority, but have selected a more suitable term. For such persons in reality break through and intrude into secret things, 407 of which God would have no discovery as yet made to us. The passage ought to be carefully observed, for the purpose of reproving the rashness 408 of those who inquire farther than is allowable.

Puffed up in vain by a fleshly mind He employs the expression fleshly mind to denote the perspicuity of the human intellect, however great it may be. For he places it in contrast with that spiritual wisdom which is revealed to us from heaven in accordance with that statement —

Flesh and blood hath not revealed it unto thee.
(Mat 16:17.)

Whoever; therefore, depends upon his own reason, inasmuch as the acuteness of the flesh is wholly at work in him, 409 Paul declares him to be puffed up in vain. And truly all the wisdom that men have from themselves is mere wind: hence there is nothing solid except in the word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves 410 under a show of humility. For it happens, as Augustine elegantly writes to Paulinus, by wonderful means, as to the soul of man, that it is more puffed up from a false humility than if it were openly proud.

Calvin: Col 2:19 - -- 19.Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground...

19.Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.

From whom the whole body by joints He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety 411 consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.

Calvin: Col 2:20 - -- 20.If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Col 2:14.) He now employs another figure of spe...

20.If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Col 2:14.) He now employs another figure of speech — that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us. (Gal 2:19.) The term death means abrogation, 416 but it is more expressive and more emphatic, (καὶ ἐμφατικώτερον.) He says, therefore, that the Colossians, have nothing to do with ordinances. Why? Because they have died with Christ to ordinances; that is, after they died with Christ by regeneration, they were, through his kindness, set free from ordinances, that they may not belong to them any more. Hence he concludes that they are by no means bound by the ordinances, which the false apostles endeavored to impose upon them.

Calvin: Col 2:21 - -- 21.Eat not, taste not Hitherto this has been rendered — Handle not, but as another word immediately follows, which signifies the same thing, every...

21.Eat not, taste not Hitherto this has been rendered — Handle not, but as another word immediately follows, which signifies the same thing, every one sees how cold and absurd were such a repetition. Farther, the verb į¼…Ļ€Ļ„ĪµĻƒĪøĪ±Ī¹ is employed by the Greeks, among its other significations, in the sense of eating, 417 in accordance with the rendering that I have given. Plutarch makes use of it in the life of Caesar, when he relates that his soldiers, in destitution of all things, ate animals which they had not been accustomed previously to use as food. 418 And this arrangement is both in other respects natural and is also most in accordance with the connection of the passage; for Paul points out, (μιμητικῶς,) by way of imitation, to what length the waywardness of those who bind consciences by their laws is wont to proceed. From the very commencement they are unduly rigorous: hence he sets out with their prohibition — not simply against eating, but even against slightly partaking. After they have obtained what they wish they go beyond that command, so that they afterwards declare it to be unlawful to taste of what they do not wish should be eaten. At length they make it criminal even to touch. In short, when persons have once taken upon them to tyrannize over men’s souls, there is no end of new laws being daily added to old ones, and new enactments starting up from time to time. How bright a mirror there is as to this in Popery! Hence Paul acts admirably well in admonishing us that human traditions are a labyrinth, in which consciences are more and more entangled; nay more, are snares, which from the beginning bind in such a way that in course of time they strangle in the end.

Calvin: Col 2:22 - -- 22.All which things tend to corruption He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religi...

22.All which things tend to corruption He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Rom 14:17, when he says,

The kingdom of God is not in meat and drink;

likewise in 1Co 6:13,

Meat for the belly, and the belly for meats: God will destroy both.

Christ also himself says,

Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth.
(Mat 15:11.)

The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.

A second refutation is added 419 — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: ā€œThose who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.ā€

Calvin: Col 2:23 - -- 23.Which have indeed a show Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the...

23.Which have indeed a show Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having a show of wisdom. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance. 420

Observe, however, of what colors this show consists, according to Paul. He makes mention of three — self-invented worship, 421 humility, and neglect of the body. Superstition among the Greeks receives the name of ἐθελοβρησκεία — the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for ἐθελοβρησκεία literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.

The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. 422 And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.

They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for

what is in high esteem among men is often an abomination in the sight of God. (Luk 16:15.)

Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.

Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible — that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isa 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.

Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point — that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Pro 3:5,) — and that the limit of humility towards men is this — that each one submit himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy — that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God’s. Hence it was enough to say that these 423 were masks, that the Colossians, being warned, might be on their guard against false pretexts.

Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be — some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; 424 not to say how far removed they 425 are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, 426 at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes 427 the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.

Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1Ti 5:3,) that is, take care of them. Now Paul finds fault with this, that they 428 teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Rom 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.

Defender: Col 2:3 - -- Since Christ is the Creator and Sustainer of all things (Col 2:16, Col 2:17), and since His gospel is implicit in every thing created (Col 2:23), it f...

Since Christ is the Creator and Sustainer of all things (Col 2:16, Col 2:17), and since His gospel is implicit in every thing created (Col 2:23), it follows that true science is essentially thinking God's thoughts after Him. All the treasures of true wisdom and knowledge are "stored up" in Christ (Mat 13:52), and all education should he Christ-centered.

Defender: Col 2:3 - -- False wisdom ("philosophy" Col 2:8) was the device used by Satan to tempt Eve (Gen 3:6), and false knowledge ("false science" Col 2:2; 1Ti 6:20) was t...

False wisdom ("philosophy" Col 2:8) was the device used by Satan to tempt Eve (Gen 3:6), and false knowledge ("false science" Col 2:2; 1Ti 6:20) was the corrupt fruit which brought death into the world (Gen 2:17 : Gen 3:17-19).

Defender: Col 2:3 - -- "Knowledge" is synonymous with "science," both being translations of the Greek gnosis. "The fear of the Lord is the beginning" of both true wisdom and...

"Knowledge" is synonymous with "science," both being translations of the Greek gnosis. "The fear of the Lord is the beginning" of both true wisdom and true knowledge (Pro 1:7; Pro 9:10)."

Defender: Col 2:6 - -- That is, we have received Christ by faith; therefore, we should also walk by faith in him, trusting Him for all needed provision and guidance.

That is, we have received Christ by faith; therefore, we should also walk by faith in him, trusting Him for all needed provision and guidance.

Defender: Col 2:6 - -- The Christian "walk" should be in His light (Joh 8:12), in wisdom (Col 4:5), in circumspection (Eph 5:15), in newness of life (Rom 6:4), by faith (2Co...

The Christian "walk" should be in His light (Joh 8:12), in wisdom (Col 4:5), in circumspection (Eph 5:15), in newness of life (Rom 6:4), by faith (2Co 5:7), honestly (1Th 4:12), and in the Spirit (Gal 5:16)."

Defender: Col 2:7 - -- We need to have strong roots in Christ to be fruitful for Him (compare Mat 13:5-6, Mat 13:20-21; Eph 3:17). "

We need to have strong roots in Christ to be fruitful for Him (compare Mat 13:5-6, Mat 13:20-21; Eph 3:17). "

Defender: Col 2:8 - -- "Spoil" - that is, "despoil," or "lead captive."

"Spoil" - that is, "despoil," or "lead captive."

Defender: Col 2:8 - -- It is significant that, despite the prominence of philosophy in the entire Graeco-Roman world, this is the only mention of the word philosophy (from a...

It is significant that, despite the prominence of philosophy in the entire Graeco-Roman world, this is the only mention of the word philosophy (from a combination of two Greek words, meaning "love of wisdom") in the Bible, and here God warns us against it. Similarly, the only mention of philosophers (Act 17:18) describes the two major philosophical schools of thought, both of which opposed Paul as he preached Christ. Paul may have been thinking mainly of the Epicureans and Stoics when he wrote this warning, but his divinely guided pen simply said to beware of all philosophy. The love of human wisdom characterizes every system of philosophy; they all follow the tradition of men and the elements of the world. Instead, men should love Christ, who has made true wisdom unto us (1Co 1:30) and in whom are stored all the treasures of true wisdom and true knowledge. As Paul had already written, Christ had created and was sustaining everything (Col 1:16, Col 1:17). Any philosophy centered on men or so-called gods, rather than in the true God of creation, is bound to be false and harmful."

Defender: Col 2:9 - -- There are two other occurrences of "Godhead" in the scriptures (see Act 17:29, note; Rom 1:20, note). Each is a slightly different Greek word, but all...

There are two other occurrences of "Godhead" in the scriptures (see Act 17:29, note; Rom 1:20, note). Each is a slightly different Greek word, but all mean essentially the same in their respective contexts - that is, God in His full nature and character, the "God-hood" of God; God as He is. Since God is revealed in Scripture as a triune God, the term has always been associated with the Trinity, even though that is not its precise meaning. The "fulness of the Godhead" is manifest - that is, shown convincingly to be true - in the incarnate Christ. The Son in His bodily presence could not therefore also be the omnipresent Father. However, His character, His claims and His works did manifest the reality of His omnipresence, His eternal existence and all the other divine attributes. "Dwelleth" implies eternal continuance in the bodily state."

Defender: Col 2:10 - -- "Complete" is the same in the Greek as "fulfilled." That is, God's purpose in creating each believer is fulfilled when he or she is truly "in him.""

"Complete" is the same in the Greek as "fulfilled." That is, God's purpose in creating each believer is fulfilled when he or she is truly "in him.""

Defender: Col 2:11 - -- Paul, writing to the Gentile Christians at Colosse, would certainly not be referring to literal circumcision, which he rejected as a ritual requiremen...

Paul, writing to the Gentile Christians at Colosse, would certainly not be referring to literal circumcision, which he rejected as a ritual requirement for Gentiles (Gal 5:2, Gal 5:6). The "circumcision made without hands" refers to the spiritual significance of circumcision, which applies to Gentiles as well as Jews. The covenant that God had made with Abraham (Gen 17:9-14) was to be signified by the physical rite of circumcision (cutting round). It was a national and earthly covenant, applicable only to the chosen nation fathered by Abraham and did not of itself assure personal salvation in heaven to those who submitted to it. However, it should have encouraged them and symbolized to them a spiritual separation also, dedicating themselves to serve the Lord and to do His will. Similarly, God's people in any nation and any age should so dedicate themselves, cutting themselves off from the natural sins of the flesh. In that sense, every true believer has submitted to spiritual circumcision."

Defender: Col 2:12 - -- Since the rite of male circumcision was specifically a sign of identity with the earthly people of God, so baptism has now become the symbolic initiat...

Since the rite of male circumcision was specifically a sign of identity with the earthly people of God, so baptism has now become the symbolic initiatory rite of all God's people, whether male or female, Jew or Gentile, into the heavenly family of God. It also, like circumcision, symbolizes separation from sin and unto God but in a different and more meaningful way than circumcision can do. It identifies the believer with the death, burial and resurrection of Christ, as we are "buried with him" in the baptismal waters, then "risen with him" to a new life (see notes on Rom 6:4-13)."

Defender: Col 2:13 - -- In principle, or position, we have already been raised physically with Christ as well as spiritually since His victory over death assures our ultimate...

In principle, or position, we have already been raised physically with Christ as well as spiritually since His victory over death assures our ultimate resurrection as well, with sins forgiven and the righteousness of Christ imputed to us (Joh 14:19; Rom 4:3-8; Rom 8:10, Rom 8:11; Eph 2:4-7)."

Defender: Col 2:14 - -- When a criminal was crucified, the charges against him were specified and nailed to his cross. In this case, the charges against Christ encompassed th...

When a criminal was crucified, the charges against him were specified and nailed to his cross. In this case, the charges against Christ encompassed the whole law of God because Christ was dying for all the sins of all the world (Gal 3:10, Gal 3:13)."

Defender: Col 2:15 - -- This phrase, "principalities and powers," referring usually to the angelic hierarchy, occurs eight times in the New Testament, all in the writings of ...

This phrase, "principalities and powers," referring usually to the angelic hierarchy, occurs eight times in the New Testament, all in the writings of Paul (Rom 8:38; Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16; Col 2:10; Col 2:15; Tit 3:1). In this case (as also in Eph 6:12) it refers specifically to the Satanic coterie of rebellious angels, surrounding Christ on the cross (Psa 22:12-21). By dying for the sins of the world, Christ actually defeated Satan (even though the Devil may well have been temporarily gloating over his apparent triumph) because He paid the price to redeem all men from their Satanic captivity (compare Heb 2:14, Heb 2:15)."

Defender: Col 2:16 - -- Because Christ has paid for all our sins, and because believers have been saved entirely by grace, we should not allow ourselves to be intimidated by ...

Because Christ has paid for all our sins, and because believers have been saved entirely by grace, we should not allow ourselves to be intimidated by either legalistic stipulations ("sabbath days") or pagan rituals ("worshiping of angels," Col 2:18). Both were threats to the Colossian church because of the Judaizers on the one hand and the pagan philosophers on the other. The same dangers in somewhat different garb (modern legalists and new-age pantheists, respectively) confront believers today."

Defender: Col 2:19 - -- Christ is the Head. We are members of His body and should look only to Him for guidance and provision (Eph 1:23; Eph 4:12-16; Col 1:18)."

Christ is the Head. We are members of His body and should look only to Him for guidance and provision (Eph 1:23; Eph 4:12-16; Col 1:18)."

TSK: Col 2:1 - -- what : Col 1:24, Col 1:29, Col 4:12; Gen 30:8, Gen 32:24-30; Hos 12:3, Hos 12:4; Luk 22:44; Gal 4:19; Phi 1:30; 1Th 2:2; Heb 5:7 conflict : or, fear, ...

TSK: Col 2:2 - -- their : Col 4:8; Isa 40:1; Rom 15:13; 2Co 1:4-6; 1Th 3:2, 1Th 5:14; 2Th 2:16, 2Th 2:17 being : Col 3:14; Psa 133:1; Joh 17:21; Act 4:32; Gal 3:28; Phi...

TSK: Col 2:3 - -- In whom : or, Wherein, Col 1:9, Col 1:19, Col 3:16; Rom 11:33; 1Co 1:24, 1Co 1:30, 1Co 2:6-8; Eph 1:8, Eph 3:10; 2Ti 3:15-17 hid : Col 3:3; Job 28:21;...

TSK: Col 2:4 - -- lest : Col 2:8, Col 2:18; Mat 24:4, Mat 24:24; Mar 13:22; Act 20:30; Rom 16:18, Rom 16:19; 2Co 11:3, 2Co 11:11-13; Gal 2:4; Eph 4:14, Eph 5:6; 2Th 2:9...

TSK: Col 2:5 - -- be : Col 2:1; 1Co 5:3, 1Co 5:4; 1Th 2:17 and beholding : 2Ch 29:35; 1Co 11:34, 1Co 14:40 and the : Rth 1:18; Psa 78:8, Psa 78:37; Act 2:42; 1Co 15:58,...

TSK: Col 2:6 - -- received : Mat 10:40; Joh 1:12, Joh 1:13, Joh 13:20; 1Co 1:30; Heb 3:14; 1Jo 5:11, 1Jo 5:12, 1Jo 5:20; 2Jo 1:8, 2Jo 1:9; Jud 1:3 walk : Col 3:17; Isa ...

TSK: Col 2:7 - -- Rooted : Col 1:23; Psa 1:3, Psa 92:13; Isa 61:3; Jer 17:8; Eze 17:23, Eze 17:24; Rom 11:17, Rom 11:18; Eph 2:21, Eph 2:22, Eph 3:17; Jud 1:12 built : ...

TSK: Col 2:8 - -- Beware : Deu 6:12; Mat 7:15, Mat 10:17, Mat 16:6; Phi 3:2; 2Pe 3:17 spoil : Col 2:18; Son 2:15; Jer 29:8; Rom 16:17; Eph 5:6; Heb 13:9; 2Jo 1:8 philos...

TSK: Col 2:9 - -- in : Col 2:2, Col 2:3, Col 1:19; Isa 7:14; Mat 1:23; Joh 10:30,Joh 10:38, Joh 14:9, Joh 14:10,Joh 14:20, Joh 17:21; 2Co 5:19; 1Ti 3:16; Tit 2:13; 1Jo ...

TSK: Col 2:10 - -- complete : Col 3:11; Joh 1:16; 1Co 1:30,1Co 1:31; Gal 3:26-29; Heb 5:9 the head : Col 1:16-18; Eph 1:20-23, Eph 4:15, Eph 4:16; Phi 2:9-11; 1Pe 3:22; ...

TSK: Col 2:11 - -- whom : Deu 10:16, Deu 30:6; Jer 4:4; Rom 2:29; Phi 3:3 without : Mar 14:58; Act 7:48, Act 17:24; 2Co 5:1; Eph 2:11; Heb 9:11, Heb 9:24 in putting : Co...

TSK: Col 2:12 - -- Buried : Rom 6:4, Rom 6:5 baptism : Rom 6:3; 1Co 12:13; Gal 3:27; Eph 4:5; Tit 3:5, Tit 3:6; Heb 6:2; 1Pe 3:21 wherein : Col 3:1, Col 3:2; Rom 6:8-11,...

TSK: Col 2:13 - -- dead : Eze 37:1-10; Luk 9:60, Luk 15:24, Luk 15:32; Rom 6:13; 2Co 5:14, 2Co 5:15; Eph 2:1, Eph 2:5, Eph 2:6; Eph 5:14; 1Ti 5:6; Heb 6:1, Heb 9:14; Jam...

TSK: Col 2:14 - -- Blotting : Num 5:23; Neh 4:5; Psa 51:1, Psa 51:9; Isa 43:25, Isa 44:22; Act 3:19 the handwriting : Col 2:20; Est 3:12, Est 8:8; Dan 5:7, Dan 5:8; Luk ...

TSK: Col 2:15 - -- having : Gen 3:15; Psa 68:18; Isa 49:24, Isa 49:25, Isa 53:12; Mat 12:29; Luk 10:18, Luk 11:22; Joh 12:31, Joh 16:11; Eph 4:8; Heb 2:14; Rev 12:9, Rev...

TSK: Col 2:16 - -- judge : Rom 14:3, Rom 14:10,Rom 14:13; 1Co 10:28-31; Gal 2:12, Gal 2:13; Jam 4:11 in meat : etc. or, for eating and drinking, Lev. 11:2-47, Lev 17:10-...

judge : Rom 14:3, Rom 14:10,Rom 14:13; 1Co 10:28-31; Gal 2:12, Gal 2:13; Jam 4:11

in meat : etc. or, for eating and drinking, Lev. 11:2-47, Lev 17:10-15; Deut. 14:3-21; Eze 4:14; Mat 15:11; Acts 11:3-18; Act 15:20; Rom 14:2, Rom 14:6, Rom 14:14-17, Rom 14:20,Rom 14:21; 1Co 8:7-13; 1Ti 4:3-5; Heb 9:10; Heb 13:9

in respect : or, in part

of an : Lev. 23:1-44; Num. 28:1-29:40; Deut. 16:1-17; Neh 8:9, Neh 10:31; Psa 42:4; Rom 14:5, Rom 14:6

the new : Num 10:10, Num 28:11, Num 28:14; 1Sa 20:5, 1Sa 20:18; 2Ki 4:23; 1Ch 23:31; Neh 10:33; Psa 81:3; Isa 1:13; Eze 45:17, Eze 46:1-3; Amo 8:5; Gal 4:10

or of the sabbath : Lev 16:31, Lev 23:3, Lev 23:24, Lev 23:32, Lev 23:39

TSK: Col 2:17 - -- a shadow : Joh 1:17; Heb 8:5, Heb 9:9, Heb 10:1 the body : Mat 11:28, Mat 11:29; Heb 4:1-11

TSK: Col 2:18 - -- no : Col 2:4, Col 2:8; Gen 3:13; Num 25:18; Mat 24:24; Rom 16:18; 2Co 11:3; Eph 5:6; 2Pe 2:14; 1Jo 2:26, 1Jo 4:1, 1Jo 4:2; 2Jo 1:7-11; Rev 3:11, Rev 1...

TSK: Col 2:19 - -- not : Col 2:6-9, Col 1:18; Gal 1:6-9, Gal 5:2-4; 1Ti 2:4-6 all : Eph 4:15, Eph 4:16 by : Job 19:9-12; Psa 139:15, Psa 139:16 nourishment : Joh 15:4-6;...

TSK: Col 2:20 - -- if : Col 3:3; Rom 6:2-11, Rom 7:4-6; Gal 2:19, Gal 2:20, Gal 6:14; 1Pe 4:1-3 from : Col 2:8; Eph 2:15 rudiments : or, elements living : Joh 15:19, Joh...

TSK: Col 2:21 - -- Gen 3:3; Isa 52:11; 2Co 6:17; 1Ti 4:3

TSK: Col 2:22 - -- to : Mar 7:18, Mar 7:19; Joh 6:27; 1Co 6:13 after : Isa 29:13, Isa 29:18; Dan 11:37; Mat 15:3-9; Mar 7:7-13; Tit 1:14; Rev 17:18

TSK: Col 2:23 - -- a show : Gen 3:5, Gen 3:6; Mat 23:27, Mat 23:28; 2Co 11:13-15; 1Ti 4:3, 1Ti 4:8 will : Col 2:8, Col 2:18, Col 2:22 neglecting : or, punishing, or, not...

a show : Gen 3:5, Gen 3:6; Mat 23:27, Mat 23:28; 2Co 11:13-15; 1Ti 4:3, 1Ti 4:8

will : Col 2:8, Col 2:18, Col 2:22

neglecting : or, punishing, or, not sparing, Eph 5:29

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Col 2:1 - -- For I would that ye knew - I wish you knew or fully understood. He supposes that this would deeply affect them if they understood the solicitud...

For I would that ye knew - I wish you knew or fully understood. He supposes that this would deeply affect them if they understood the solicitude which he had had on their account.

What great conflict - Margin, fear, or care. The Greek word is "agony"- ἀγῶνα agoĢ„na . It is not, however, the word rendered "agony"in Luk 22:44 - ἀγωνία agoĢ„nia - though that is derived from this. The word is rendered conflict in Phi 1:30; contention, 1Th 2:2; fight, 1Ti 6:12; 2Ti 4:7; and race, Heb 12:1. It properly refers to the combats, contests, struggles, efforts at the public games; the toil and conflict to obtain a victory. It refers here to the anxious care, the mental conflict, the earnest solicitude which he had in their behalf, in view of the dangers to which they were exposed from Judaizing Christians and Pagan philosophy. This mental struggle resembled that which the combatants had at the public games; compare the 1Co 9:25, note, 27, note. And for them at Laodicea For Christians there, who were exposed to similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colossae. See Introduction, Section 1. 6. Notes, Col 4:16. There was a church early planted there - the "lukewarm"church mentioned in Rev 3:14. Being in the vicinity of Colossae, the church there would be exposed to the same perils, and the rebuke in Rev 3:14, showed that the fears of Paul were well founded, and that the arts of the false teachers were too successful.

And for as many as have not seen my face in the flesh - That is, evidently in that region. He had, doubtless, a general solicitude for all Christians, but his remark here has reference to those in the neighborhood of the church at Colossae, or in that church. On the question which has been raised, whether this proves that the apostle Paul had never been at Colossae or Laodicea, see Introduction, Section 2, 4. This passage does not seem to me to prove that he had not been there. It may mean that he had great solicitude for those Christians there whom he knew, and for all others there, or in the vicinity, even though he was not personally acquainted with them. He may refer:

\caps1 (1) t\caps0 o some churches in the neighborhood formed since he was there; or.

\caps1 (2) t\caps0 o strangers who had come in there since he was with them; or.

\caps1 (3) t\caps0 o those who had been converted since he was there, and with whom he had no personal acquaintance. For all these he would feel the same solicitude, for they were all exposed to the same danger. To "see one’ s face in the flesh,"is a Hebraism, meaning to become personally acquainted with him.

Barnes: Col 2:2 - -- That their hearts might be comforted - Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persec...

That their hearts might be comforted - Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions.

Being knit together in love - The same word which is used here ( ĻƒĻ…Ī¼Ī²Ī¹Ī²Ī±ĢĪ¶Ļ‰ sumbibazoĢ„ ) occurs in Eph 4:16, and is rendered compacted; see the notes at that place. In Act 9:22, it is rendered proving; Act 16:10, assuredly gathering; 1Co 2:16, instruct; and here, and in Col 2:19, knit together. It means, properly, to make to come together, and hence, refers to a firm union, as where the heart of Christians are one. Here it means that the way of comforting each other was by solid Christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of affection.

And unto all riches - On the meaning of the word "riches,"as used by the apostle Paul, see the notes at Rom 2:4. There is a great energy of expression here. The meaning is, that the thing referred to - "the full understanding"of the "mystery"of religion - was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be in order that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it.

Of the full assurance of understanding - This word ( πληροφορία pleĢ„rophoria ) means firm persuasion, settled conviction. It occurs only here and in 1Th 1:5; Heb 6:11; Heb 10:22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luk 1:1; Rom 4:21; Rom 14:5; 2Ti 4:5, 2Ti 4:17. It was the desire of the apostle that they might have entire conviction of the truth of the Christian doctrines.

To the acknowledgment - So as fully and openly to acknowledge or confess this mystery.

The mystery - On the meaning of this word, see the Rom 11:25, note; Eph 1:9, note. The meaning is, the doctrine respecting God, which had before been concealed or hidden, but which was now revealed in the gospel. It does not mean that there was any thing unintelligible or incomprehensible respecting this doctrine when it; was made known. That might be as clear as any other truth.

Of God - Of God as he actually subsists. This does not mean that the mere fact of the existence of God was a "mystery,"or a truth which had been concealed, for that was not true. But the sense plainly is, that there were truths now made known in the gospel to mankind, about the mode of the divine existence, which had not before been disclosed; and this "mystery"he wished them to retain, or fully acknowledge. The "mystery,"or the hitherto unrevealed truth, related to the fact that God subsisted in more persons than one, as "Father,"and as "Christ."

And of the Father - Or, rather, "even of the Father;"for so the word καὶ kai (and) is often used. The apostle does not mean that he wished them to acknowledge the hitherto unrevealed truth respecting "God’ and another being called "the Father;"but respecting "God"as the "Father,"or of God as"Father’ and as "Christ."

And of Christ - As a person of the Godhead. What the apostle wished them to acknowledge was, the full revelation now made known respecting the essential nature of God, as the "Father,"and as "Christ."In relation to this, they were in special danger of being corrupted by the prevalent philosophy, as it is in relation to this that error of Christian doctrine usually commences. It should be said, however, that there is great variety of reading in the mss. on this whole clause, and that many critics (see Rosenmuller) regard it as spurious. I do not see evidence that it is not genuine; and the strain of exhortation of the apostle seems to me to demand it.

Barnes: Col 2:3 - -- In whom - Margin, "wherein."The more correct translation is "in whom."The reference is doubtless to Christ, as his name is the immediate antece...

In whom - Margin, "wherein."The more correct translation is "in whom."The reference is doubtless to Christ, as his name is the immediate antecedent, and as what is affirmed here properly appertains to him.

Are hid - Like treasures that are concealed or garnered up. It does not mean that none of those "treasures"had been developed; but that, so to speak, Christ, as Mediator, was the great treasure-house where were to be found all the wisdom and knowledge needful for people.

All the treasures - It is common to compare any thing valuable with "treasures"of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants.

Wisdom - The wisdom needful for our salvation. Notes, 1Co 1:24.

And knowledge - The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of human beings.

Barnes: Col 2:4 - -- And this I say - Respecting the character and sufficiency of the truth revealed in Christ. Lest any man should beguile you - Deceive you,...

And this I say - Respecting the character and sufficiency of the truth revealed in Christ.

Lest any man should beguile you - Deceive you, lead you away from the truth.

With enticing words - Artful words, smooth and plausible arguments; such as were employed by the Greek sophists and rhetoricians.

Barnes: Col 2:5 - -- For though I be absent in the flesh, yet am I with you in the spirit - That is, I seem to see you; I feel as if I were there, and were looking ...

For though I be absent in the flesh, yet am I with you in the spirit - That is, I seem to see you; I feel as if I were there, and were looking upon you; and I have the same solicitude as if I were there, and saw all the danger which exists that your beautiful order and harmony should be disturbed by the influence of false philosophy; see the notes at 1Co 5:3. The word "spirit,"here, does not refer to the Holy Spirit, or to any inspiration by which the apostle was enabled to see them; but it is equivalent to what we mean when we say, "My heart is with you."He seemed to be beholding them.

Joying and beholding your order - That is, I rejoice as if I saw your order. He had such confidence that everything would be done among them as became Christians, that he could rejoice as if he actually saw it.

Barnes: Col 2:6 - -- As ye have therefore received Christ Jesus the Lord - Have received him by faith as your Saviour, or as you were instructed respecting his rank...

As ye have therefore received Christ Jesus the Lord - Have received him by faith as your Saviour, or as you were instructed respecting his rank, character, and work. The object here is to induce them not to swerve from the views which they had of Christ when he was made known to them. They had at first probably received their ideas of the Saviour from the apostle himself (see the Introduction); and, at any rate, the apostle designs to assure them that the views which they had when they "received him,"were founded in truth.

So walk in him - Continue in those views of Christ; live in the maintenance of them; let them regulate your whole conduct. The word walk, in the Scriptures, is used to denote the manner of life; and the sense here is, that they should live and act wholly under the influence of the conceptions which they had of the Saviour when they first embraced him. The particle "so"is supplied by our translators, and rather weakens the sense. No stress should be laid on it, as is often done. The meaning is, simply, "Since you have received Christ as your Lord, as he was preached to you, hold fast the doctrine which you have received, and do not permit yourselves to be turned aside by any Jewish teachers, or teachers of philosophy."

Barnes: Col 2:7 - -- Rooted ...in him - As a tree strikes its roots deep in the earth, so our faith should strike deep into the doctrine respecting the Saviour. See...

Rooted ...in him - As a tree strikes its roots deep in the earth, so our faith should strike deep into the doctrine respecting the Saviour. See the phrase used here explained in the parallel place in Eph 3:17.

And established in the faith, as ye have been taught - To wit, by the founders of the church, and by those faithful ministers who had succeeded them; Notes, Col 1:7.

Abounding therein with thanksgiving - Expressing overflowing thanks to God that you have been made acquainted with truths so precious and glorious. If there is any thing for which we ought to be thankful, it is for the knowledge of the great truths respecting our Lord and Saviour.

Barnes: Col 2:8 - -- Beware lest any man spoil you - The word "spoil"now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping to...

Beware lest any man spoil you - The word "spoil"now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping too long, or paper by wetting, or hay by a long rain, or crops by mildew. But the Greek word used here means to spoil in the sense of plunder, rob, as when plunder is taken in war. The meaning is, "Take heed lest anyone plunder or rob you of your faith and hope by philosophy."These false teachers would strip them of their faith and hope, as an invading army would rob a country of all that was valuable.

Through philosophy - The Greek philosophy prevailed much in the regions around Colossae, and perhaps also the oriental or Gnostic philosophy. See the Introduction They were exposed to the influences of these plausible systems. They consisted much of speculations respecting the nature of the divine existence; and the danger of the Colossians was, that they would rely rather on the deductions of that specious reasoning, than on what they had been taught by their Christian teachers.

And vain deceit - Mere fallacy. The idea is, that the doctrines which were advanced in those systems were maintained by plausible, not by solid arguments; by considerations not fitted to lead to the truth, but to lead astray.

After the tradition of men - There appear to have been two sources of danger to which the Christians at Colesso were exposed, and to which the apostle in these cautions alludes, though he is not careful to distinguish them. The one was that arising from the Grecian philosophy; the other, from Jewish opinions. The latter is that to which he refers here. The Jews depended much on tradition (see the notes at Mat 15:2); and many of those traditions would have tended much to corrupt the gospel of Christ.

After the rudiments of the world - Margin, elements. See this explained in the Notes at Gal 4:3.

And not after Christ - Not such as Christ taught.

Barnes: Col 2:9 - -- For in him dwelleth - That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godh...

For in him dwelleth - That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godhead dwelt in him. Every system which denied this was a denial of the doctrine which they had been taught; and against every thing that would go to undermine this; they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God.

All the fulness - Notes, Col 1:19.

Of the Godhead - Of the Divinity, the divine nature - θεότης theoteĢ„s . The word is one that properly denotes the divine nature and perfections. Robinson, Lexicon. It occurs nowhere else in the New Testament.

Bodily - ĻƒĻ‰Ī¼Ī±Ļ„Ī¹ĪŗĻ‰Ķ‚Ļ‚ soĢ„matikoĢ„s . This word also is found nowhere else in the New Testament, though the adjective bodily - ĻƒĻ‰Ī¼Ī±Ļ„Ī¹ĪŗĪæĢ€Ļ‚ soĢ„matikos - occurs twice; Luk 3:22, "in a bodily shape;"and 1Ti 4:8, "for bodily exercise profiteth little."The word means, "having a bodily appearance, instead of existing or appearing in a spiritual form;"and the fair sense of the phrase is, that the fullness of the divine nature became incarnate, and was indwelling in the body of the Redeemer. It does not meet the case to say, as Crellius does, that the "whole divine will was in him,"for the word θεότη theoteĢ„ - "godhead"- does not mean the will of God; and it is as certainly true that the inspired prophets were under the control of the divine will, as that the Saviour was. Nor can it mean, as Socinus supposes, that the fulness of divine knowledge dwelt in him, for this is not the proper meaning of the word ( θεότης theoteĢ„s ) "godhead;"nor can it mean, for the same reason, that a fullness of divine gifts was intrusted to him. The language is such as would be obviously employed on the supposition that God became incarnate, and appeared in human form; and there is no other idea which it so naturally expresses, nor is there any other which it can be made to express without a forced construction. The meaning is, that it was not anyone attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knowledge, or the power, or the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form; compare Joh 14:9; Joh 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man - of what angel, could it be used?

Barnes: Col 2:10 - -- And ye are complete in him - Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the ...

And ye are complete in him - Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the traditions of the Jews. All that is necessary to secure your salvation is to be found in the Lord Jesus. There is a completion, or a filling up, in him, so as to leave nothing wanting. This is true in respect:

(1)\caps1     t\caps0 o the wisdom which is needful to guide us;

(2)\caps1     t\caps0 he atonement to be made for sin;

(3)\caps1     t\caps0 he merit by which a sinner can be justified; and,

(4)\caps1     t\caps0 he grace which is needful to sustain us in the trials, and to aid us in the duties, of life; compare the notes at 1Co 1:30.

There is no necessity, therefore, that we should look to the aid of philosophy, as if there was a defect in the teachings of the Saviour; or to human strength, as if he were unable to save us; or to the merits of the saints, as if those of the Redeemer were not sufficient to meet all our wants. The sentiment advanced in this verse would overthrow the whole papal doctrine of the merits of the saints, and, of course, the whole doctrine of papal "indulgences."

Which is the head - See the notes at Eph 1:21-22.

Barnes: Col 2:11 - -- In whom - In connection with whom, or in virtue of whose religion. Ye are circumcised - You have received that which was designed to be r...

In whom - In connection with whom, or in virtue of whose religion.

Ye are circumcised - You have received that which was designed to be represented by circumcision - the putting away of sin; Notes, Phi 3:3.

With the circumcision made without hands - That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation (compare Eph 2:11); and hence, this subject is so often introduced into the writings of Paul, and he is at so much pains to show that, by believing in Christ, all was obtained which was required in order to salvation. Circumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was obtained by the gospel; and, consequently they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh.

In putting off the body of the sins of the flesh - That is, in renouncing the deeds of the flesh, or becoming holy. The word "body,"here, seems to be used with reference to circumcision. In that ordinance, the body of the FLesH was subjected to the rite; with Christians, it is the body of Sin that is cut off.

By the circumcision of Christ - Not by the fact that Christ was circumcised, but that we have that kind of circumcision which Christ established, to wit, the renouncing of sin. The idea of the apostle here seems to be, that since we have thus been enabled by Christ to renounce sin, and to devote ourselves to God, we should not, be induced by any plausible arguments to return to an ordinance pertaining to the flesh, as if that were needful for salvation.

Barnes: Col 2:12 - -- Buried with him in baptism - See the notes at Rom 6:4. Wherein also - In which ordinance, or by virtue of that which is signified by the ...

Buried with him in baptism - See the notes at Rom 6:4.

Wherein also - In which ordinance, or by virtue of that which is signified by the ordinance.

Ye are risen with him - From the death of sin to the life of religion; Notes, Rom 6:4-5; compare the notes at Eph 2:5-6.

Through the faith of the operation of God - By a firm belief on the agency of God in raising him up; that is, a belief of the fact that God has raised him from the dead. The resurrection of Christ is often represented as the foundation of all our hopes; and, as he was raised from the grave to die no more, so, in virtue of that we are raised from the death of sin to eternal spiritual life. The belief of this is shown by our baptism, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another.

Barnes: Col 2:13 - -- And you, being dead in your sins - Notes, Eph 2:1. And the uncircumcision of your flesh - That is, Gentiles, and giving unrestrained indu...

And you, being dead in your sins - Notes, Eph 2:1.

And the uncircumcision of your flesh - That is, Gentiles, and giving unrestrained indulgence to the desires of the flesh. They lived as those who had not by any religious rite or covenant brought themselves under obligations to lead holy lives.

Hath he quickened - Notes, Eph 2:1.

Together with him - In virtue of his being restored to life. That is, the resurrection of the Lord Jesus was the means of imparting to us spiritual life.

Barnes: Col 2:14 - -- Blotting out the handwriting - The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writing...

Blotting out the handwriting - The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writings of the Mosaic law, or the law appointing many ordinances or observances in religion. The allusion is probably to a written contract, in which we bind ourselves to do any work, or to make a payment, and which remains in force against us until the bond is cancelled. That might be done, either by blotting out the names, or by drawing lines through it, or, as appears to have been practiced in the East, by driving a nail through it. The Jewish ceremonial law is here represented as such a contract, binding those under it to its observance, until it was nailed to the cross. The meaning here is, that the burdensome requirements of the Mosaic law are abolished, and that its necessity is superseded by the death of Christ. His death had the same effect, in reference to those ordinances, as if they had been blotted from the statute-book. This it did by fulfilling them, by introducing a more perfect system, and by rendering their observance no longer necessary, since all that they were designed to typify had been now accomplished in a better way; compare the notes at Eph 2:15.

Of ordinances - Prescribing the numerous rites and ceremonies of the Jewish religion.

That was against us - That is, against our peace, happiness, comfort; or in other words, which was oppressive and burdensome; compare the notes at Act 15:10. Those ordinances bound and lettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hindrance to the enlarged spirit of true religion. Thus, they really operated against the truly pious Jew, whose religion would lead him to seek the salvation of the world; and to the Gentile, since he was not in a situation to avail himself of them, and since they would be burdensome if he could. It is in this sense, probably, that the apostle uses the word "us,"as referring to all, and as cramping and restraining the true nature of religion.

Which was contrary to us - Operated as a hindrance, or obstruction, in the matter of religion. The ordinances of the Mosaic law were necessary, in order to introduce the gospel; but they were always burdensome. They were to be confined to one people; and, if they were continued, they would operate to prevent the spread of the true religion around the world; compare 2Co 3:7, note, 9, note. Hence, the exulting language of the apostle in view of the fact that they were now taken away, and that the benefits of religion might be diffused all over the world. The gospel contains nothing which is "against,"or "contrary to,"the true interest and happiness of any nation or any class of people.

And took it out of the way - Greek, "Out of the midst;"that is, he wholly removed it. He has removed the obstruction, so that it no longer prevents union and harmony between the Jews and the Gentiles.

Nailing it to his cross - As if he had nailed it to his cross, so that it would be entirely removed out of our way. The death of Jesus had the same effect, in regard to the rites and institutions of the Mosaic religion, as if they had been affixed to his cross. It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post. This was practiced, says Grotius, in Asia. In a somewhat similar manner, in our banks now, a sharp instrument like the blade of a knife is driven through a check, making a hole through it, and furnishing to the teller of the bank a sign or evidence that it has been paid. If this be the meaning, then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled.

Barnes: Col 2:15 - -- And having spoiled - Plundered as a victorious army does a conquered country. Notes, Col 2:8. The terms used in this verse are all military, an...

And having spoiled - Plundered as a victorious army does a conquered country. Notes, Col 2:8. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that every thing is now in subjection to him, and we have nothing to fear.

Principalities and powers - Notes, Eph 1:21; Eph 6:12, note. The "principalities and powers"here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world, Joh 12:31, note; Eph 2:2, note. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured as a conqueror seizes upon his prey. Satan and his legions had invaded the earth and drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death. subdues the invaders and recaptures those whom they had subdued.

He made a show of them openly - As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a "triumph"was decreed for a conqueror. On such occasions it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph see the notes at 2Co 2:14. Paul says that this was now done "openly"- that is, it was in the face of the whole universe - a grand victory; a glorious triumph over all the powers of hell It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car; compare Rom 16:20.

Triumphing over them in it - Margin, or, "himself."Either "by the cross,"or "by himself."Or, it may mean, as Rosenmuller suggests, that "God Col 2:12 triumphed over these foes in him; i. e., in Christ. The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word "triumph"explained in the Notes on 2Co 2:14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitious rites, or anything whatever that has its origin in the kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power in the form of philosophy or false teaching of any kind, to plunder or "spoil"us; Col 2:8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses Col 2:13-15 is derived from what Christ has done for us. He mentions four things:

(1) He has given us spiritual life.

\caps1 (2) h\caps0 e has forgiven all our trespasses.

\caps1 (3) h\caps0 e has blotted out or abolished the "ordinances"that were against us.

\caps1 (4) h\caps0 e has triumphed over all our foes. From all this he infers (Col 2:16 ff) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.

Barnes: Col 2:16 - -- Let no man, therefore, judge you - compare Rom 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The m...

Let no man, therefore, judge you - compare Rom 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The meaning is, "since you have thus been delivered by Christ from the evils which surrounded you: since you have been freed from the observances of the law, let no one sit in judgment on you, or claim the right to decide for you in those matters. You are not responsible to man for your conduct, but to Christ; and no man has a right to impose that on you as a burden from which he has made you free."

In meat - Margin, or eating and drinking. The meaning is, "in respect to the various articles of food and drink."There is reference here, undoubtedly, to the distinctions which the Jews made on this subject, implying that an effort had been made by Jewish teachers to show them that the Mosaic laws were binding on all.

Or in respect of a holy day - Margin, part. The meaning is, "in the part, or the particular of a holy day; that is, in respect to it"The word rendered "holy-day"- ἑορτὴ heorteĢ„ - means properly a "feast"or "festival;"and the allusion here is to the festivals of the Jews. The sense is, that no one had a right to impose their observance on Christians, or to condemn them if they did not keep them. They had been delivered from that obligation by the death of Christ; Col 2:14.

Or of the new moon - On the appearance of the new moon, among the Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meat offering, were required to be presented to God; Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival; Lev 23:24, Lev 23:25.

Or of the Sabbath days - Greek, "of the Sabbaths."The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, since the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number - "the Sabbath,"it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the Ten Commandments. No part of the moral law - no one of the ten commandments could be spoken of as "a shadow of good things to come."These commandments are, from the nature of moral law, of perpetual and universal obligation.

Barnes: Col 2:17 - -- Which are a shadow of things to come - See the notes at Heb 8:5; Heb 10:1, note. They were only a dim outline of future things, not the reality...

Which are a shadow of things to come - See the notes at Heb 8:5; Heb 10:1, note. They were only a dim outline of future things, not the reality.

But the body is of Christ - The reality, the substance. All that they signified is of or in Christ. Between those things themselves which are in Christ, and those which only represented or prefigured them, there is as much difference as there is between a body and a shadow; a solid substance and a mere outline. Having now, therefore, the thing itself the shadow can be to us of no value; and that having come which was prefigured, that which was designed merely to represent it, is no longer binding.

Barnes: Col 2:18 - -- Let no man beguile you of your reward - Margin, judge against you. The word used here - καταβραβεύω katabrabeuoĢ„ - occurs n...

Let no man beguile you of your reward - Margin, judge against you. The word used here - καταβραβεύω katabrabeuoĢ„ - occurs nowhere else in the New Testament. It is a word which was employed with reference to the distribution of prizes at the Grecian games, and means, to give the prize against anyone, to deprive of the palm. Hence, it means to deprive of a due reward: and the sense here is, that they were to be on their guard lest the "reward"- the crown of victory to which they looked forward - should be wrested from them by the arts of others. That would be done if they should be persuaded to turn back, or to falter in the race. The only way to secure the prize was to hold on in the race which they then were running; but if they yielded to the philosophy of the Greeks, and the teachings of the Jews, they would be defrauded of this reward as certainly as a racer at the games would if the crown of victory should be unjustly awarded to another. In this case, too, as real injustice would be done, though the apostle does not say it would be in the same manner. Here it would be by art; in the case of the racer it would be by a wrong decision - but in either case the crown was lost. This exhortation has the more force from this consideration. Against an unjust judge we could have no power; but we may take care that the reward be not wrested from us by fraud.

In a voluntary humility - Margin,"being a voluntary in humility."Tyndale renders this,"Let no man make you shoot at a wrong mark, which, after his own imagination, walketh in the humbleness of angels."The word used here ( Ļ„Ī±Ļ€ĪµĪ¹Ī½ĪæĻ†ĻĪæĻƒĻ…ĢĪ½Ī· tapeinophrosuneĢ„ ) means "lowliness of mind, modesty, humbleness of deportment;"and the apostle refers, doubtless, to the spirit assumed by those against whom he would guard the Colossians - the spirit of modesty or of humble inquirers. The meaning is, that they would not announce their opinions with dogmatic certainty, but they would put on the appearance of great modesty. In this way, they would become really more dangerous - for no false teachers are so dangerous as those who assume the aspect of great humility, and who manifest great reverence for divine things. The word rendered "voluntary"here - θέλων theloĢ„n - does not, properly, belong to the word rendered "humility."It rather appertains to the subsequent part of the sentence, and means that the persons referred to were willing, or had pleasure in attempting, to search into the hidden and abstruse things of religion. They were desirous of appearing to do this with an humble spirit - even with the modesty of an angel - but still they had pleasure in that profound and dangerous kind of inquiry.

And worshipping of angels - ĪøĻĪ·ĻƒĪŗĪµĪ¹ĢĪ±Ķ… τῶν ἀγγέλων threĢ„skeia toĢ„n angeloĢ„n . This does not mean, as it seems to me, that they would themselves worship angels or that they would teach others to do it for there is no reason to believe this. Certainly the Jewish teachers, whom the apostle seems to have had particularly in his eye, would not do it; nor is there any evidence that any class of false teachers would deliberately teach that angels were to be worshipped The reference is rather to the profound reverence; the spirit of lowly piety which the angels evinced, and to the fact that the teachers referred to would assume the same spirit, and were, therefore, the more dangerous. They would come professing profound regard for the great mysteries of religion, and for the incomprehensible perfections of the divinity, and would approach the subject professedly with the awful veneration which the angels have when they "look into these things;"1Pe 1:12. There was no bold, irreverent, or confident declamation, but the danger in the case arose from the fact that they assumed so much the aspect of modest piety; so much the appearance of the lowly devotion of angelic beings. The word rendered here "worship"- θρησκεία threĢ„skeia - occurs in the New Testament only here, in Act 26:5; and Jam 1:26-27, in each of which places it is rendered "religion."It means here the religion, or the spirit of humble reverence and devotion which is evinced by the angels; and this accords well with the meaning in Jam 1:26-27.

Intruding into those things which he hath not seen - Or inquiring into them. The word used here ( ἐμβατεύων embateuoĢ„n ) means to go in, or enter; then to investigate, to inquire. It has not, properly, the meaning of intruding, or of impertinent inquiry (see Passow), and I do not see that the apostle meant to characterize the inquiry here as such. He says that it was the object of their investigations to look, with great professed modesty and reverence, into those things which are not visible to the eye of mortals. The "things"which seem here to be particularly referred to, are the abstruse questions respecting the mode of the divine subsistence; the ranks, orders, and employments of angelic beings; and the obscure doctrines relating to the divine government and plans. These questions comprised most of the subjects of inquiry in the Oriental and Grecian philosophy, and inquiries on these the apostle apprehended would tend to draw away the mind from the "simplicity that is in Christ."Of these subjects what can be known more than is revealed?

Vainly puffed up by his fleshly mind - Notwithstanding the avowed "humility,"the modesty, the angelic reverence, yet the mind was full of vain conceit, and self-confident, carnal wisdom. The two things are by no means incompatible - the men apparently most meek and modest being sometimes the most bold in their speculations, and the most reckless in regard to the great landmarks of truth. It is not so with true modesty, and real "angelic veneration,"but all this is sometimes assumed for the purpose of deceiving; and sometimes there is a native appearance of modesty which is by no means an index of the true feelings of the soul. The most meek and modest men in appearance are sometimes the most proud and reckless in their investigations of the doctrines of religion.

Barnes: Col 2:19 - -- And not holding the Head - Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ; Notes, Eph 1:22. This ...

And not holding the Head - Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ; Notes, Eph 1:22. This is regarded here as essential to the maintenance of all the other doctrines of religion. He who has just views of the Redeemer will not be in much danger of erring respecting the other points of religious belief.

From which all the body ... - This passage is almost word for word the same as in Eph 4:15-16. See it explained in the notes there.

Barnes: Col 2:20 - -- Wherefore - In view of all that has been said. If it be true that you are really dead to the world, why do you act as if you still lived under ...

Wherefore - In view of all that has been said. If it be true that you are really dead to the world, why do you act as if you still lived under the principles of the world?

If ye be dead with Christ - If you are dead to the world in virtue of his death. The apostle here, as elsewhere, speaks of a very close union with Christ. We died with him; that is, such was the efficacy of his death, and such is our union with him, that we became dead also to the world; Notes, Rom 6:2, note, 4, note, 8, note, 11, note.

From the rudiments of the world - Margin, "elements."The elements or principles which are of a worldly nature, and which reign among worldly men; see the notes at Gal 4:3.

Why, as though living in the world - Why do you allow them to influence you, as though you were living and acting under those worldly principles? They ought no more to do it, than the things of this world influence those who are in their graves.

Are ye subject to ordinances - The rites and ceremonies of the Jewish religion; see the notes at Gal 5:1-4.

Barnes: Col 2:21 - -- Tough not; taste not; handle not - These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitati...

Tough not; taste not; handle not - These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitation of the language of the Jewish teachers in regard to various kinds of food and drink. "Why are ye subject to ordinances of various kinds, such as this - Touch not, taste not, handle not?"That is, such as prohibit you from even touching certain kinds of food, or tasting certain kinds of drink, or handling certain prohibited things. The rapid succession of the words here, without any connecting particle, is supposed to denote the eagerness of the persons who imposed this injunction, and their earnestness in warning others from contaminating themselves with the prohibited things. Many injunctions of this kind are found in the writings of the Jewish rabbis; and the ancient Jewish sect of the Essenes (Notes, Mat 3:7) abounded in precepts of this kind.

See Schoetgen, and Pict. Bib. in loc. "They allowed themselves no food that was pleasant to the taste, but ate dry, coarse bread, and drank only water. Many of them ate nothing until sunset, and, if anyone touched them who did not belong to their sect, they washed themselves as if they had been most deeply defiled. Perhaps there was at Colossae a society of this kind, as there were in many other places out of Judea; and, if there was, it is not improbable that many Christians imitated them in the uniqueness of their rules and observances;"compare Jenning’ s Jew. Ant. i. 471, and Ros. Alt. u. neu. Morgenland, in loc. If this be the correct interpretation, then these are not the words of the apostle, forbidding Christians to have anything to do with these ordinances, but are introduced as a specimen of the manner in which they who enjoined the observance of those ordinances pressed the subject on others.

There were certain things which they prohibited, in conformity with what they understood to be the law of Moses; and they were constantly saying, in regard to them, "do not touch them, taste them, handle them."These words are often used as a kind of motto in reference to the use of intoxicating drinks. They express very well what is held by the friends of total abstinence; but it is obvious that they had no such reference as used by the apostle, nor should they be alleged as an authority, or as an argument, in the question about the propriety or impropriety of the use of spirituous liquors. They may as well be employed in reference to anything else as that, and would have no authority in either case. Intoxicating drinks should be abstained from; but the obligation to do it should be made to rest on solid arguments, and not on passages of Scripture like this. This passage could with more plausibility be pressed into the service of the enemies of the total abstinence societies, than into their support; but it really has nothing to do with the subject, one way or the other.

Barnes: Col 2:22 - -- Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable diff...

Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle himself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase "touch not,"etc. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence, the apostle so frequently labored to show that the Jewish rites had no permanent value; see the Rom 14:1-6 notes; 1Co 8:1-13, note; compare the notes at Mat 15:17-18. According to this interpretation, Col 2:21 should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn’ s Ed. of the New Testament.

After the commandments and doctrines of men - Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and of course, should not bind the conscience. Others take the words here to mean, "All which things tend to the corruption of religion (Doddridge), or are cause of destruction or condemnation (Robinson, Lexicon), by the use of these things, according to the commandments and doctrines of these men."

Barnes: Col 2:23 - -- Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinction...

Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks.

Have indeed a show of wisdom - Have a great appearance of piety and of regard for the will of God They have a show of "wisdom,"too, or of a deep acquaintance with divine things. They who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies.

In will-worship - Voluntary worship; i. e., worship beyond what God strictly requires-supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea doubtless was, that piety might be promot ed by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety - a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this; and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the "saints."A large part of the corruptions of religion have arisen from this plausible but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion.

And humility - Notes, Col 2:18. There is a great show of reverence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in fastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; because:

"Pride may be pampered while the flesh grows lean."

And neglecting the body - Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe,

(1) God made the body as well as the soul, and has shown his care of it by its"being fearfully and wonderfully made,"and by all the provision which he has made for all its needs.

(2) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest life possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life.

\caps1 (3) m\caps0 uch affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society.

Not in any honour - That is, there is no real honor in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended.

To the satisfying of the flesh - The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word "flesh"is often used in the Scriptures. The effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.

Remarks On Colossians 2

1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen; Col 2:1-2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are traveling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see until we meet them in heaven.

2. We should be on our guard against the seductive arts of false teachers. They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety; Col 2:3-4.3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted; Col 2:6. Then the heart was tender and soft - like wax - and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life - the duties of kindness and charity - the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument. The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God - and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.

4. Our views of the "mystery of God"- of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology; Col 2:2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the prevalent views of Christ we can easily see what is the prevailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man: of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.

5. Christ has laid us under the highest obligations to love and serve him; Col 2:11-15. He has enabled us to put off our sins; he has raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over "principalities and powers,"and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him from the bodies of men; laid the foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts - the "spoils"of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant:

Stand up, my soul, shake off thy fears,

And gird the gospel armor on;

March to the gates of endless joy,

Where thy great Captain Saviour’ s gone.

Hell and thy sins resist thy course,

But hell and sin are vanquish’ d foes;

Thy Jesus nail’ d them to the cross,

And sung the triumph when he rose.

Then let my soul march boldly on,

Press forward to the heavenly gate;

There peace and joy eternal reign,

And glittering robes for conquerors wait.

Then shall I wear a starry crown,

And triumph in Almighty grace;

While all the armies of the skies.

Join in my glorious Leader’ s praise.

6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men; Col 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the conscience: and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion - and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord’ s supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his own birth or death; he enjoined no rites of religion but those which are most simple and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.

7. Pride is often united with apparent humility; Col 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.

8. A meek, modest, and candid demeanor is consistent with great boldness and daring in speculation; Col 2:18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold "where angels fear to tread;"and they declaim with confidence on subjects which must be forever beyond the grasp of the human mind.

9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide; Col 2:18. The teachers in Colossae, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow men into error. "Satan is often transformed into an angel of light."

10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind; Col 2:18. We should not "intrude into those things which are unseen."There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.

11. Many real Christians are in danger of being "beguiled of the reward"which they might obtain; Col 2:18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here - the zeal, and faith, and love which we evince in the cause of our Master.

12. Many persons are in danger of losing the "reward"altogether - for the "reward"of a life of piety is set before all; Col 2:18. Heaven is offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavoring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude should man guard himself lest he be "beguiled of heaven"and sink to a world where heaven will be offered no more!

Poole: Col 2:1 - -- Col 2:1-3 Paul testifieth his solicitude for the churches which had not seen him, that they might be united in love, and attain a perfect knowledge...

Col 2:1-3 Paul testifieth his solicitude for the churches which

had not seen him, that they might be united in love,

and attain a perfect knowledge of the Christian revelation,

Col 2:4-7 not being seduced from their stedfastness in the faith,

Col 2:8 nor corrupted through philosophy and human traditions.

Col 2:9-12 He showeth that they were aleady complete in Christ.

having attained the true circumcision figured in baptism,

Col 2:13,14 that God had quickened the with Christ, and both

abolished the law of ordinances, that was against them,

Col 2:15 and also spoiled principalities and powers.

Col 2:16-23 He therefore urgeth them not to submit to legal ordinances,

which were but a shadow of Christ; nor to the worship of

angels, and other vain practices of human devising.

For this causal particle refers to what he had said just before in the former chapter.

I would that ye knew what great conflict I have for you the certainty of which truth, for the evidence of his unfeigned affection to them, he heartily wishes they might be certified what a combat he sustained for them, by reason of that opposition he met with in his ministerial labours. This filled him with inward fears and cares, and encompassed him with outward troubles, as 2Co 11:23-30 2Ti 2:10 , wherein he addressed himself to God for them by earnest prayers, as Col 4:12 2Th 1:11 , desiring the assistance of their prayers, Rom 15:30 Heb 13:18 : these, with his travels, writings, &c., might well be called a conflict, Phi 1:30 .

And for them at Laodicea which he had not only for the saints at Colosse, but for their neighhours, liable also to the impression of the same or the like seducers, at Laodicea, definitely, to whom he designed this Epistle might be imparted, Col 4:16 .

And for as many as have not seen my face in the flesh and indefinitely, for as many Christians, especially in Phrygia, as had not seen him bodily present amongst them, or heard him preach with a lively voice; whether, because it is said he twice passed through all Phrygia, where Colosse and Laodicea were situate, Act 16:6 18:23 , he had been personally at these cities, is not determinable from the copulative here, (which possibly may be used as a particle to separate these from those who had not conversed with him), neither is it of much importance. It should seem Paul was acquainted with Philemon, (a Colossian or Laodicean), his wife and family, Phm 1:1,2 .

Poole: Col 2:2 - -- That their hearts might be comforted: whereas false teachers did endeavour to adulterate the Christian institution, the striving of the apostle’...

That their hearts might be comforted: whereas false teachers did endeavour to adulterate the Christian institution, the striving of the apostle’ s holy soul here was, as in the former chapter, Col 1:28 , to this end, that they might be complete and established Christians to the last.

Being knit together in love and as a proper means conductible to this good purpose, he would have them be joined or compacted together, be all of a piece, in the affection and exercise of love.

And unto all riches of the full assurance of understanding and to attain to a well-grounded, powerful, evangelical faith, which he sets forth livelily by an elegant increase of words, both in regard of the acts and the object of it, which is called a mystery to be believed, 1Ti 3:9 , upon its being revealed. The sense of that which he heartily desires is that they might have:

1. All abundance of understanding with full satisfaction in these main principles of the gospel they are called to assent to. Signifying faith is no blind, but a certain intelligent persuasion; to distinguish it from uncertain opinion, Joh 6:69 Rom 4:21 1Th 1:5 Heb 6:11 10:22 .

To the acknowledgment:

2. An inward consent, and vital owning, a cordial embracing of the fundamental truths of the gospel, Eph 4:13,14 Heb 6:1 , in opposition to those vain speculations and traditions which deluded many. He calls this the mystery of God or a Divine mystery, (no human invention), as before, Col 1:26,27 ; and so vindicates the dignity of faith and the excellency of the gospel, asserting it to be a mystery of God, not only as the object, but revealer of it; for the Father reveals Christ, Col 1:27 Mat 16:17 Eph 3:3 , as Christ doth the Father, Mat 11:27 Joh 1:18 .

Whereas it is said, and of the Father, and of Christ this first and here needs not be rendered as a copulative, but as exegetical, or as expletive, and may be read, even, or to wit, or both, its (a learned man observes) the Greeks and Latins usually do when the copulative is to be repeated, the name of God referring commonly to the Father and the Son; as elsewhere, God, even the Father, Col 1:3 1Co 15:24 2Co 11:31 Eph 1:3 Phi 4:20 . So the former and here may be read; q.d. The mystery not of God, abstractedly considered; but, I would have you be united and all one, in the acknowledgment of the whole mystery of God, i.e. both of the Father and of Christ.

Poole: Col 2:3 - -- In whom: this may relate eitter to the Divine mystery, wherein are in abundance all necessary doctrines to consolation and salvation stored up, respe...

In whom: this may relate eitter to the Divine mystery, wherein are in abundance all necessary doctrines to consolation and salvation stored up, respecting the foregoing verse; compare 1Co 2:7 Eph 3:3,4 ; in opposition to the vain show of wisdom seducers did boast of; or, (as the most ancient and modern take it), to Christ, the immediate antecedent: in whom, ( as we render it), i.e. in Christ, considered either:

1. As the object, which being rightly known, we may have all wisdom and perfect knowledge to salvation: he speaks not here of all that Christ knoweth, he reveals not all that in the gospel to us, but what we must know of him that we may be saved. Or:

2. As the subject, because all the treasures of wisdom in order to salvation, are not only known and found out in Christ, but also are hid, do dwell and abide in him as the fountain, what he can give to us for our consolation and perfection.

It had been little pertinent for Paul to have said that all these deep things of God 1Co 2:10were known to our Lord; but that they are found in him, do dwell in him, are all stored up, displayed, and set forth in him, to be seen through the veil, that is to say his flesh, Heb 10:20 , or the infirmity of his cross. The series of the apostle’ s discourse, comparing Col 2:8,9 , shows it to be thus understood of Christ as the subject and fountain of all saving wisdom, in opposition to the comments of human wisdom which the false doctors did boast of. Continuing the metaphor, he shows from what fund the treasures of saving knowledge may be drawn: by treasures intimating the excellency and abundance thereof; there was some store in the tabernacle of Moses, but very small compared to the abundance certainly to be found in Christ, all else of no worth to the excellency of the knowledge of Christ for consolation, Col 2:2 Phi 3:8 : things to be believed and practised are, by way of eminency, Christian wisdom and knowledge. The treasures of which, how and when hid, is to be well considered, because in our translation, and in almost all others, the Greek word we render hid is by trajection put next to the relative whom, whereas it is indeed in the original the last word in the verse, and seems to be expressive rather of what was hid before Christ than what is hid in him. For, as a learned man saith, hidden treasures, as such, seem to be like hidden music, of no regard; or like the hidden talent, Luk 19:20 . It not being so easy to think that the apostle in this Epistle teaches, that the secrets which had lain hid from the wise men of the world in the ages past, now were made bare, brought into light, and made known even to babes by Christ, Col 1:26,27 , with Luk 10:21 ; and having just before, Col 2:2 , spoken of the understanding and acknowledgment of the mystery of the Father and the Son, what should the riches of glory to the knowledge of the mystery be, but the treasures of wisdom now revealed, heretofore hid, of which continuedly a little after he says that all the fulness of the Godhead dwells in him bodily, i.e. personally, not in a shadow, as it were hid in a cloud, but in flesh that may be really seen and touched? So that it shonld seem best to retain hid as it is placed in the Greek, to this sense; q.d. In Christ are, and dwell in the greatest fulness, all the treasures of wisdom, hid under the law, which are therefore called a mystery, secret, or hidden thing from ages and generations, Col 1:26,27 , now made manifest to his saints, they are now not hid in Christ, but made known amongst the Gentiles as God willed. Not then hidden riches, i.e. treasures of wisdom and knowledge of this mystery as of hid treasure, but out of Christ, and before Christ amongst the Jews: for Christ himself is that mystery Col 4:3 , not hid after his appearance, but manifested, and manifesting the Father, Joh 1:18 . However, if any will rather choose to read, as if in Christ were at present hid all treasures, it is to be understood, stored up, not exposed to the view of every eye, being as in a rich cabinet, not to keep them from being known to men, but rather to make them more precious and desirable. For Christ came when sent of his Father to spread this heavenly wealth. He is the Sun of righteousness, Joh 1:9 : the unbelieving must thank themselves if, where he is truly preached, he be hid to them, and his arm be revealed but to a few, Isa 53:1 2Co 4:3,4 : it is their own blinding that they do not savingly discern what is displayed in Christ. Wherefore both may be true in divers respects:

1. Consider the thing in itself, objectively; so treasures of wisdom are evidently laid up in Jesus Christ, and manifested upon his appearance, 1Ti 3:16 Tit 2:11 . But:

2. With respect to the eyes and perceptions of men, subjectively, as naturally obscured and corrupted by sin; so natural men, or mere animal men, perceive not in Christ the riches of wisdom and knowledge which are in him as our Mediator, when they look upon him as having no beauty or comeliness for which they should desire him, Isa 53:2 ; he, as crucified, being to the Jews a stumbling-block and to the Gentiles foolishness, when he is to those of them who are called, the power of God, and the wisdom of God, 1Co 1:23,24 . The Lutherans’ inference hence, that omnisciency agrees to Christ’ s human nature, is altogether inconsequent; both (as before) because the apostle’ s business here is not to acquaint us what Christ himself knoweth, but what is to be known by us, which may be found treasured up in him.

Treasures here in him not being considered absolutely, but comparatively to all the knowledge of men and angels. Yet, from a supposal of an infinite knowledge in Christ, who is God-man in one person, it followeth not that the soul of his human nature knoweth all things.

Poole: Col 2:4 - -- And this I say here he suggests the ground of his insisting upon the excellent treasures of the saving knowledge of Christ, and the ample description...

And this I say here he suggests the ground of his insisting upon the excellent treasures of the saving knowledge of Christ, and the ample description of him.

Lest any man should beguile you to this end, that he might fortify them against delusion by paralogisms, or sophistical and false reasonings, fallacious arguing, (as the word notes, Jam 1:22 ), under a colourable pretence and show of wisdom, Col 2:8,18,23 . With enticing words; set off with rhetorical suasions and embellishments, intimating the prevalency of such blandishments, with fair words and good speeches to seduce the simple, if the heart were not established with grace, Rom 16:18 Eph 4:14 5:6 Heb 13:9 ; and therefore, esteeming the excellent knowledge of Christ, and being found in him, Phi 3:8,9 , they should beware of whatever, under a show of religion, is introduced to seduce them from the simplicity that is in Christ, 2Co 11:3 .

Poole: Col 2:5 - -- For though I be absent in in the flesh, yet am I with you in the spirit: to prevent any surmise that his distance at Rome might take him off from min...

For though I be absent in in the flesh, yet am I with you in the spirit: to prevent any surmise that his distance at Rome might take him off from minding of them at Colosse, he shows that the great affection he bare to them did oblige him to interest himself in all their concerns, ( the care of all the churches being incumbent on him, 2Co 11:28 ), and therefore that his bodily confinement at Rome did not hinder his presence with them in spirit. Not that we can conclude, that by some extraordinary operation of the Holy Ghost God gave him now and then a clear prospect of what they did, as he did to Elisha of Gehazi’ s behavior, 2Ki 5:26 ; and to Ezekiel in Babylon of the secret actions of the Jews in Jerusalem; but that he was with them as with the Corinthians, 1Co 5:3 , when distant in body his thoughts and affections were exercised about them.

Joying and beholding your order as it follows there is moving of fears lest they shonld be insnared, so of joy understanding their

order i.e. their good estate, constitution, and consent in orderly walking and discipline, 1Co 14:10 1Th 4:1 5:14 .

And the stedfastness of your faith in Christ and the firmament of their faith in Christ, it being (if genuine) as firm as the firmament itself; stable as the heavens and heavenly bodies, keeping their constant stations and regular courses, and admitting nothing heterogeneous into them: all heavenly truths are as fixed stars in this orb. Seeing all grace, because Divine, hath an establishing proverty; so faith coming from the eternal mountains, all graces being connected in faith, which is a kind of firmament to them all, it comes to pass that faith, in actuating any true grace, gives a strength and further growth to every other grace.

Poole: Col 2:6 - -- Having cautioned them against sophistical seducers, and commended them for that order and sound faith he understood to be amongst them, he here infe...

Having cautioned them against sophistical seducers, and commended them for that order and sound faith he understood to be amongst them, he here infers an exhortation to continuance in both, especially in the latter, with respect to the person of Christ, according as he had before described him: for he doth not say: As ye have received the doctrine of Christ, or concerning Christ, but:

As ye have received Christ himself as Joh 1:11,12 1Jo 5:11,12 , in whom is all treasured up for salvation. He adds not only Jesus, ( who came to save his people from their sins), but the Lord, intimating they should not therefore suffer any rules of faith or life to be imposed upon them by any other whatsoever, but should be persuaded to abide

in him whom they had embraced, and order their conversation according to his mind, 1Th 4:1 , knowing that he is the way, the truth, and the life, Joh 14:6 ; being led by his Spirit, and deriving virtue to go on in this orderly walk and persevere in the faith.

Poole: Col 2:7 - -- Rooted and built up in him showing how they should abide and persevere in the faith, by continuing in him as branches do in the root, Joh 15:4 , and ...

Rooted and built up in him showing how they should abide and persevere in the faith, by continuing in him as branches do in the root, Joh 15:4 , and resting upon him as a building upon the foundation, Isa 28:16 1Co 3:11 Eph 2:22 .

And stablished in the faith and being firm and settled in the faith, as 1Pe 5:10 : he adds this, not only to clear the metaphorical expressions before, but to show that they should be growing stronger as to the internal habit, Psa 92:13,14 . He repeats as it were in a parenthesis,

as ye have been taught upon the matter, the same with as ye have received Christ in the former verse; for greater caution to them, who might be apt to have itching ears, that they should not be listening to any novel doctrines, but abide in the faith of Christ.

Abounding therein with thanksgiving setting down with themselves, according to the superabounding grace they had, Rom 5:20 , with 1Co 4:8 , to abound and increase therein, 1Co 15:58 2Pe 1:8 ; having herein all the saving knowledge desirable, without need of the addition of aught any other way; being thankful to God that he had revealed such a Christ, his Christ, to them, for they could not have a better or another.

Poole: Col 2:8 - -- Beware: the apostle, after his exhortation, considering their danger from seducing spirits lying in wait to deceive by their sleight and craftiness, ...

Beware: the apostle, after his exhortation, considering their danger from seducing spirits lying in wait to deceive by their sleight and craftiness, 1Ti 4:1,2 , doth here reinforce and enlarge his caution he had before suggested, Col 2:4 , to engage to a heedful avoidance of all seduction from Christ.

Lest any man spoil you lest their souls should be made a prey, and they be carried for a spoil by those worst of robbers that beset Christ’ s fold, 2Co 11:20 Gal 6:13 .

Through philosophy either through the abuse of true philosophy in bringing the mystery of Christ under the tribunal of shallow reason, or rather through erroneous, though curious, speculations of some philosophers, as Plato, Pythagoras, Hesiod, &c. then in vogue, which the Gnostics afterwards (who, thinking themselves enriched with the notions of other heretics, would be thought the only knowing persons) dressed up Christ with, not like himself. Their philosophy being a falsely so called science or knowledge, 1Ti 6:20 , whatever show of wisdom it might seem to carry along with it, Col 2:23 , it was not really profitable; but a

vain deceit or seduction, as several take the next clause appositively, and the conjunction expositively; yet, if we consider what follows, we may understand another general imposture, viz. superstition, seeing vain deceit, after the tradition of men, is so like that superstition our Saviour doth rebuke in the Pharisees, Mat 15:9 , several branches of which the apostle doth afterward in this chapter dispute against, Col 2:16-23 : superstition might well be called deceit, from the cheat it puts upon men and the notation of the Greek word, which imports a withdrawing men from the way. Christ, and from his way of worship prescribed in his word; and vain it is as well as a deceit, since it is empty and unprofitable, not accompanied with God’ s blessing, nor conducing to the pleasing of him, but the provoking of him, Psa 106:29,43 . Being led by no other rule than the tradition of men, which is the same with the precepts of men, Mar 7:8 , which God likes not, Isa 8:20 28:13 Joh 20:31 Act 26:22 2Ti 3:15,16 ; he would not give place to human traditions in his house, nor to

the rudiments of the world ( in allusion to grammar, wherein the letters are the elements or rudiments of all literature), i.e. the ceremonies of the Mosaical law, containing a kind of elementary instruction, for that seems to be the apostle’ s meaning, comparing this verse with Col 2:20 and Col 2:21 , and other places, Gal 3:24 , these being but corporeal, carnal, and sensible ordinances, suitable to a worldly sanctuary. Heb 9:1,10 , not to be imposed in that spiritual one which Christ hath set up, Joh 4:23,24 Ga 5:2 . Whatsoever philosophical colours or Pharisaical paint they might appear in, they are not after Christ: we say a false picture of a man is not after the man, being not taken from or resembling his person, but clean another; such descriptions of him, as were not taken from the life and truth that was in him. And therefore he who is Head of his church, and likes not to be misshaped or misrepresented, will not accept of homage from those of his own house, in a livery that he hath not given order for, Lev 10:1 Jer 7:31 2Co 5:9 , how specious soever it may be in the wisdom of this world and the princes thereof, 1Co 2:6,7 .

Poole: Col 2:9 - -- For the causal particle induceth this as an argument to enforce the caution immediately foregoing, against those who did seek to draw from Christ by ...

For the causal particle induceth this as an argument to enforce the caution immediately foregoing, against those who did seek to draw from Christ by philosophy, as well as urging the ceremonial law; else the apostle’ s reasoning were not cogent unless against both.

In him it is evident that the Lord Jesus Christ himself, whom he had described and but just now named, is the subject, the person of whom he speaks, and in whom is seated, and unto whom he attributes, what followeth, Col 1:19 Joh 1:4 1Ti 4:16 . He doth not say, in his doctrine, whatever Socinians cavil, as if they would render the apostle absurd, and not to agree with himself in what he asserts of Christ’ s person before (as hath been showed) and after in the context. It is plain this relative him, respects not only Col 2:8 , but Col 2:11 , &c. in whom the believing Colossians are said to be complete as their Head, both in the former chapter, and soon after in this. Would it not be absurd to say, Christ’ s doctrine is the head of angels? We are crucified in the doctrine of Christ? Buried and quickened together with his doctrine? The hand-writing of ordinances was nailed to the cross of doctrine? Is a doctrine the head of principalities and powers? Can a doctrine be buried in baptism? &c. To silence all the earth, that they should not restrain it to Christ’ s doctrine only, what he asserts of his person, Paul, after Christ had been several years in heaven, put it in the present tense,

dwelleth not dwelt, as 2Ti 1:5in regard of the person eternally the same, Heb 13:8 ; for his argument had not been cogent, to contain Christians in the faith of Christ, and their duty to him, to have alleged, in the doctrine of Christ now in heaven hath dwelt all the fulness of the Godhead bodily (could propriety of speech have allowed it); but from the other respect, because in their very flesh (the body of Christ, now an inhabitant of the heavens) the very Godhead, in the whole fulness thereof, personally, from the moment of his incarnation, doth yet dwell. What will not the faithful perform and work out with their utmost faith, that they may never suffer themselves to be rent from spiritual and mystical union with him, in whom they understand that even they themselves shall be also divinely filled, Col 2:10 , i.e. in their measure be made partakers of the Divine nature, 2Pe 1:4 .

Dwelleth imports more than a transient stay for a few minutes, or a little while, even abiding in him constantly and for ever, as dwelling most usually notes, 2Co 6:16 . That which doth thus perpetually abide in his person, as denominated after the human nature, is all the fulness of the Godhead, viz. that rich and incomprehensible abundance of perfections, whereof the supreme and adorable nature is full; so that indeed there is not at all any perfection or excellency in the Divine nature but is found abiding in him. And after no common or ordinary way, but by a hypostatical or personal union of the Godhead with the manhood in Christ; which is not by way of mixture, confusion, conversion, or any other mutation; but

bodily to exclude that inhabitation which is only by extrinsical denomination. It being an adverb, doth denote the manner as well as the subject; wherefore when he speaks of the temple of his body, Joh 2:21 , that doth not fully reach the apostle’ s meaning here: but it must be expounded personally, since in the Greek that which signifies with us a body, and so our English word body, is put for a person, Rom 12:1 2Co 5:10 Rev 18:13 : somebody or nobody, i.e. some person or no person. There is a presence of the Godhead general, by essence and power; particular, in the prophets and apostles working miracles: gracious, in all sanctified ones; glorious, in heaven, in light which no man can approach unto, 1Ti 6:16 ; relative, in the church visible and ordinances, typically under the law, and symbolically in the sacraments: but all these dwellings, or being present in the creature, fall short of that in the text, viz. bodily, connoting the personal habitation of the Deity in, and union of it with, the humanity of Christ, so close, and strait, and intimate, that the Godhead inhabiting and the manhood inhabited make but one and the same person, even as the reasonable soul and body in man make but one man. The way of the presence of the Deity with the humanity of Christ is above all those manners of the presence of God with angels and men. The Godhead dwells in him personally, in them in regard of assistance and energy: Godhead notes the truth of it; Christ was not only partaker of the Divine nature, 2Pe 1:4 , but the very Godhead dwells in him: it is not only the Divinity (as the Socinians, following the Vulgar Latin in this, would have it) but the Deity, the very nature and essence of God. Now it is observable, though in God himself Divinity and Deity be indeed the same, Rom 1:20 , and may differ only from the manner of our conception and contemplation; yet here, when the enemies to Christ’ s Deity might by their cavilling make more use of the word Divinity, (as when the soul of man is said to be a divine thing), to insinuate as if it here noted only the Divine will exclusive to the other attributes, (which exclusion the term all doth significantly prevent), the apostle puts in Deity or Godhead. Then lest Christ might (as by the Arians) be deemed a secondary God, or (as some since) a made god, inferior to the Father, he saith the fulness of the Godhead, which speaks him perfect God, coequal with the Father: further, connoting a numerical sameness of essence between the Godhead of the Father and the Son, all the fulness of the Godhead dwelleth in him. There is not one fulness of the Father and another of the Son, but one and the same singular Godhead in both, Joh 10:30 . The fulness of the manhood in Adam and Eve were not numerically the same, but the Godhead of the Father and the Son is: yet is not the manhood of Christ co-extended and commensurate with the Godhead (as some Lutherans conceit); but where the manhood is, or Christ as man is, or hath his existence, there the fulness of the Godhead dwells bodily: so that this fulness is extended as the manhood only in which it is, and not as far as the Deity in which this derivative fulness is not as in its seat, though it be all originally from it, but inherently or subjectively in Christ.

Poole: Col 2:10 - -- And ye ye saints and holy brethren, Col 1:2 , who have received Christ, Col 2:6,7 , and so are mystically united to him, in whom dwelleth all fulness...

And ye ye saints and holy brethren, Col 1:2 , who have received Christ, Col 2:6,7 , and so are mystically united to him, in whom dwelleth all fulness (as you have heard); being in him, having one Spirit with him, as members with the head, Rom 8:1,9 Eph 1:23 ,

are complete are implete, or filled, and so mediately and causally complete from the all-fulness that is in your Head, yet not immediately and properly complete with it (as some have been apt to think). But

in him ye have that completeness and perfection which is reckoned and made over to you and accepted for you to justification, so that of his fulness ye receive, and grace for grace, Joh 1:16 1Co 1:30 2Co 5:21 Eph 1:6 Phi 3:9 ; derive in and from him all spiritual blessings, Eph 1:3 ; so that every one hath grace sufficient, 2Co 12:9 , to do all things incrumbent on him, through Christ strengthening him, Phi 4:13 . It is true there is here in this state no being complete or perfect actually, as to glorification, yet, virtually and seminally, that may in a sort be said of true believers not only in regard of their Head, but in regard of their certain hope of being saved in Christ, yea, and indeed as to the earnest, the seed and root of it, having already that life which shall never have an end, Joh 3:36 4:14 Rom 5:2 Eph 4:30 2Th 2:13 Heb 9:15 10:14 1Pe 1:3,4 1Jo 5:12 .

Which is the head of all principality and power: the apostle, for consolation of the saints, and in opposition to those who did endeavour a withdrawing from Christ to the worshipping of angels. Col 2:18 , doth further infer, from the personal union, the dignity of the human nature of Christ, in regard of the good angels, which are here meant by

principality and power by reason of their excellency by nature and grace, and their authority delegated to them by God over other creatures, Mat 24:36 2Co 11:14 1Ti 5:21 . Christ having the fulness of the Godhead dwelling in him bodily, is Head unto the good angels in regard of his excellency and eminency above them, who are far below him in perfection, Eph 1:21 Heb 1:4 ; the best of them are ministering spirits and subject to him, and so under his authority and at his command, Mat 13:41 16:27 24:31 Eph 3:10 Heb 1:14 1Pe 3:22 Rev 1:1 22:16 .

Poole: Col 2:11 - -- In whom also ye are circumcised with the circumcision made without hands: he removes what they who are addicted to superstition might suggest, as if ...

In whom also ye are circumcised with the circumcision made without hands: he removes what they who are addicted to superstition might suggest, as if there were somewhat defective to a completeness in Christ, by showing there was no need of any addition to what he required in the gospel; for that they might most plausibly urge of circumcision, as being the seal of the old covenant, and an obligation to the whole law, Gal 5:3 , which some pressed as necessary to salvation, Act 15:1,24 , he here shows was altogether needless now, that they were sanctified and had the thing signified by it, the circumcision of the heart, Rom 2:28,29 Php 3:3 , and were complete in Christ without it; yea, that the urging of that and other ceremonies now, was a pernicious error, tending to annihilate the cross of Christ, and overthrow the whole mystery of his grace. It is true it was appointed to the Jews, a figure of a thing absent; they therefore who retain that figure after the coming of Christ, deny that to be complete which it doth figure, and so abolish the presence of the truth; by stickling for the shadow, they let go the substance, viz. the circumcision not made by the operation of man, but of God; not with the knife of Moses, but the word of Christ, sharper than any two-edged sword, Heb 4:12 : and if we compare this with the verse following, and Phi 3:3 , the apostle intimates that baptism is the same to us Christians which circumcision was to the Jews; and that is often ascribed to the external administration, that is only the internal operation of the Spirit, as Rom 6:3,4 Ga 3:27,28 Tit 3:5 1Pe 3:21 . Now though there was during the shadow of it, Heb 10:1 , under the Old Testament, the circumcision of the heart, as well as under the New, Deu 10:16 30:6 Jer 4:4 ; yet under the New Testament Christ the substance (who was only before in the promise) being now exhibited, having abolished the old symbol and instituted baptism in the room of it; that with the hands in the flesh, Eph 2:11 , which they who received not the promise, i.e. the Messiah promised, used, Heb 11:39 , was to be no more urged, now the benefit by the merit of his obedience unto the death of the cross, whereby he circumciseth from sin, might be enjoyed, as was signified by baptism, appointed to this end, Mat 28:19 Act 2:38 Rom 6:3,4 Ga 3:27 1Pe 3:21 .

In putting off the body of the sins of the flesh: hence he doth illustrate this spiritual circumcision by describing the parts of it, beginning with the mortification of the old man, corrupted nature, containing not only the body and senses, but the soul tainted with the defilements of sin, Col 3:5 Rom 6:6 Gal 5:19-21,24 Eph 4:22 . The body of sins which do mostly exert themselves in the flesh, every member and power while unregenerate being active in the committing of sin, till the new man be put on, Eph 4:24 , and the dominion of it be subdued; not by any natural part which a man hath of himself for that purpose, but by the circumcision of Christ, not properly that whereby he himself was circumcised in the flesh the eighth day, but that which he hath indispensably required to have admission into his kingdom, Joh 3:3 , and which he himself is the worker of, doth procure by his merit, and effect by his Spirit, which all the suasion of the sublimest philosophers, and devotion of superstitious ones, cannot do.

Poole: Col 2:12 - -- Buried with him in baptism: he shows that in Christ they who are found have not only the thing signified, but right to the outward sign and seal, viz...

Buried with him in baptism: he shows that in Christ they who are found have not only the thing signified, but right to the outward sign and seal, viz. baptism, in the room of circumcision abolished; the death and burial of Christ is not only the exemplar, but the cause of the death of the old man, signed and sealed in baptism: or, by baptism into death, Rom 6:3,4 , analogically, or symbolically, or sacramentally, when the Lord, together with the external sign, conferreth his grace signified by that sign; for even then the sins of such a one are buried with Christ so as they shall appear no more, either to his eternal condemnation, or in their former dominion, Rom 6:6,9,14 .

Wherein also ye are risen with him in or by which baptism becoming effectual, having mortified the body of sin, like as Christ was raised from the dead, ye are quickened and raised to newness of life, Rom 6:4 Gal 3:27-29 Eph 4:23,24 5:14,26,27 Col 3:10,11 . By virtue of Christ’ s resurrection, a spiritual and mystical one is produced in you, which hath a resemblance and analogy to his.

Through the faith of the operation of God not of yourselves, but through faith, Eph 2:8 , and that wrought in you by the energy or efficacy of God, Joh 6:29 Phi 1:29 2:13 Heb 12:2 .

Who hath raised him from the dead who did exert his power in raising up Christ from the dead: compare Rom 4:24 , with Eph 1:19,20 . This faith is not only wrought by God, as the circumcision without hands, but it doth respect that wonderful power of God put forth in the raising of Christ, as the subject, which he mentions by way of congruity, speaking of our resurrection, and of Christ’ s. And he specifieth faith rather than love or other graces which are wrought also by God, because in this grace, which is the constitutive part of the new creature, God comes in with a greater irradiation upon the soul, being it hath not one fragment or point of nature to stand upon; carnal reason and mere moral righteousness being opposite to it, whereas other graces are but as the rectifying of the passions, and setting them upon right objects.

Poole: Col 2:13 - -- And you, being dead in your sins: he further shows they had no need of circumcision in the flesh, Eph 2:11 , having all in Christ for justification ...

And you, being dead in your sins: he further shows they had no need of circumcision in the flesh, Eph 2:11 , having all in Christ for justification as well as sanctification, though they (as well as the Ephesians, see Eph 2:1,5 ) were by nature spiritually dead in sins, deprived of the life of grace, and separated from the life of glory.

And the uncircumcision of your flesh and having the foreskin of their flesh in paganism; which was true literally, but, considering the internal circumcision, Col 2:11 , the apostle’ s expression here is to be expounded of the internal corruption of our nature, the uncircumcised heart, original corruption derived unto all by carnal propagation, which is predominant in the unregenerate. These being dead as to the life of grace, Mat 8:22 Joh 5:25 Rom 8:7 1Co 2:14 1Ti 5:6 .

Hath he quickened together with him you who were strangers from the life of God, Eph 4:18 , hath he now quickened or revived to a spiritual life with him here, and hereafter to eternal life, 1Co 15:22 .

Having forgiven you all trespasses having freely pardoned to you (the word noting a free affection to give and forgive, 2Co 2:10 Eph 4:32 ) all your sins, after as well as before baptism, which is the sign and seal of it, Psa 103:3 ; so that the Spirit of Christ doth not only infuse a principle of grace, and implant a living and abiding seed to work out vicious habits, but God, upon the account of Christ’ s plenary satisfaction, doth freely remove all the guilt that binds over to eternal death, and doth not impute to believers any of their sins in whole or in part, but treateth them as if they had committed none at all, Mat 26:28 Act 10:43 Eph 1:7 Heb 9:15 , and will remember them no more, so that when they are sought for they shall not be found, Jer 31:34 50:20 Heb 10:17 . What the papists say of the fault being remitted, when the punishment may be exacted either in whole or in part, that they may have a pretence for human satisfactions, (the groundlessness of which was hinted, Col 1:24 ), is a mere figment of the schools, against Scripture and reason.

Poole: Col 2:14 - -- Blotting out the handwriting of ordinances that was against us: having just before manifested God’ s grace in the free forgiveness of all their ...

Blotting out the handwriting of ordinances that was against us: having just before manifested God’ s grace in the free forgiveness of all their trespasses, he doth here adjoin the foundation and means of this remission, viz. "Wiping out the bill of decrees," as one reads; or effacing and cancelling "the handwriting that was against us, which was contrary to us in traditions," as another, pointing after chirograph or handwriting: upon the matter in the explanation there will be no difference from our reading of it. Sin, in Scripture, is frequently accounted a debt, and the acquitting, the pardoning of it, Mat 6:12 Luk 11:4 13:4 : as the debtor is obliged to payment, so the sinner to punishment; only it is to be remembered, that though a private creditor may forgive his debt, yet unless the conservator of public justice do exempt an offender against the law, he is not acquitted, but is still under an obligation, bond or handwriting, having, as they under the Mosaic law, professed allegiance, Exo 24:7 , which upon default was an evidence of this guilt to avenging justice. The law prescribed by the ministration of Moses was appendaged with many ceremonial ordinances, to the observation of all which circumcision did oblige: this obligation interpretatively was as a handwriting which did publicly testify a man’ s native pollution, and was a public confession of his sin and misery, as washings did testify the filth of his sins, and sacrifices, capital guilt to them who lived under it, and did not perform it; that they were accursed, Gal 3:10,19 , under a ministration of death, 2Co 3:7,9 ; while by laying their hands on the sacrifices, they did as it were sign a bill or bond against themselves, whereby conscience of guilt was retained, Heb 10:2,3 , and a conscience of sin renewed, so that the heart could not be stablished in any firm peace, Heb 9:9 10:1 ; but they did confess sin to remain, and that they did want a removal of the curse by a better sacrifice. Upon the offering up of this, the law of commandments was blotted out, cancelled or abolished, even that contained in ordinances, saith the apostle elsewhere; see Eph 2:15 , compared with, Col 2:16,20,21 ; and therefore there is no condemnation to them that are circumcised with the circumcision of Christ, being found in him, Col 2:11 , with Rom 8:1 7:4 .

Which was contrary to us so that however the law, which was in itself holy, just, and good, through sin became in some sort contrary, or subcontrary, to us, in that it did serve to convict, and terrify with the curse for our default, Rom 7:5,9 , aggravating all by its ceremonies, and shutting the gate of God’ s house against the Gentiles, of whose number the Colossians were, strangers from the covenants of promise, Eph 2:12 ; yet this obligation was abrogated and annulled by the death of Christ, as the apostle expresseth it with great elegancy, having not only said that the debt was wiped out, defaced by the blood of Christ being drawn over it, as they used to blot out debts or draw red lines across them; but he adds,

and took it out of the way taken out of the way, as the debtor’ s bond or obligation is, being cancelled and torn to pieces, so that there is no memorial or evidence of the debt doth remain, all matter of controversy being altogether removed. Yet, if it may be, to speak more fully and satisfactorily, he annexeth,

nailing it to his cross what could be more significant? Implying that Christ, by once offering himself a sacrifice on the cross, had disarmed the law, and taken away its condemning power, Rom 7:4 Gal 3:13 . It being customary (as learned men say) of old, especially in Asia, to pierce cancelled obligations and antiquated writings with nails; Christ by his plenary satisfaction did not only discharge from the condemnation of the law, Rom 8:1,34 , but he did effectually, with the nails with which he himself was crucified, by interpretation, fasten the handwriting of ordinances to his cross, and abolished the ceremonial law in every regard, since the substance of it was come, and that which it tended to was accomplished, in giving himself a ransom for all, 1Ti 2:6 , to the putting away of sin, Heb 9:26 , and obtaining eternal redemption, Heb 9:12 .

Poole: Col 2:15 - -- And having spoiled some render it, seeing he hath stripped or made naked, as runners and racers used to put off their clothes. Principalities and po...

And having spoiled some render it, seeing he hath stripped or made naked, as runners and racers used to put off their clothes.

Principalities and powers hence some of the ancients read putting off his flesh (possibly by the carelessness of some scribes, writing that which signifies flesh instead of that which signifies principalities, in all the authentic copies); but besides that Christ hath not put off the human nature, only the infirmities of the flesh, 2Co 5:16 Heb 5:7 , it doth not agree with what follows. One conceits that by principalities and powers are meant the ceremonies of the law, because of the Divine authority they originally had; and that Christ unclothed or unveiled them, and showed them to be misty figures that were accomplished in his own person. But I see no reason thus to allegorize, for it is easy to discern the word is borrowed from conquering warriors having put to flight and disarmed their enemies, (as the word may well signify disarming, in opposition to arming, Rom 13:12 Eph 6:11,14 ), and signifies here, that Christ disarmed and despoiled the devil and his angels, with all the powers of darkness. We have seen that by principalities and powers are meant angels, Col 1:16 , with Rom 8:37 Eph 1:21 ; and here he means evil ones, in regard of that power they exercise in this world under its present state of subjection to sin and vanity, Luk 4:6 Joh 12:31 2Co 4:4 Eph 2:2 6:12 2Ti 2:26 ; whom Christ came to destroy, and effectually did on his cross defeat, Luk 11:22 Joh 16:11 1Co 15:55 Heb 2:14 1Jo 3:8 ; delivering his subjects from the power of darkness, Col 1:13 , according to the first promise, Gen 3:15 .

He made a show of them openly yea, and Christ did, as an absolute conqueror, riding as it were in his triumphal chariot, publicly show that he had vanquished Satan and all the powers of darkness, in the view of heaven and earth, Luk 10:17,18 .

Triumphing over them even then and there where Satan thought he should alone have had the day by the death of the innocent Jesus, was he and his adherents triumphed over by the Lord of life, to their everlasting shame and torment. What the papists would gather hence, that Christ did, in this triumphant show upon the cross, carry the souls of the patriarchs out of their Limbus, i.e. their appointment to hell, is a mere unscriptural fiction; for those that he made show of in his victorious chariot are the very same that he spoiled to their eternal ignominy and confusion.

In it: some render this, (as in the margin), in himself, or by himself, i.e. by his own power and virtue and not by the help of any other; the prophet saith he trod the winepress alone, and had not any of the people with him, Isa 63:3 : yet it seems here better to adhere to our own translation, in it, considering what went before of his cross, that he triumphed over Satan on it or by it, because the death that he there suffered was the true and only cause of his triumphs; there he trod Satan under his feet, there he set his seed at liberty, and they who go about to bereave them of it, and bring them into bondage, do no other than restore to Satan his spoils.

Poole: Col 2:16 - -- Let no man therefore judge you he infers none should be condemned: none condemns another for exercising Christian liberty; none hath power to judge a...

Let no man therefore judge you he infers none should be condemned: none condemns another for exercising Christian liberty; none hath power to judge and censure herein: q.d. Suffer not any one (he excepts none) to impose upon you that, as necessary in the use and practice of it, which is not after Christ, Col 2:8 , not warranted by his law of liberty, Rom 14:3,4 Ga 5:1 Jam 1:25 . Paul himself would not be imposed on, 1Co 6:12 7:23 Gal 2:5,11,14 , &c.; he would not (as one of the words doth note) be domineered over by any, or suffer any to exercise authority over him, who held the Head, and owned Christ to be Lord of the conscience, and sole dictator of what way he will be served in.

In meat, or in drink he therefore would not have the practice of ceremonials obtruded, instancing in some, as the difference of meats and drinks, in the use or not use of which (now after Christ had nailed those decrees to his cross) superstitious ones would, from the antiquated rites of the Jews and Pythagorean philosophers, place holiness in, and add them to the Christian institution.

Or in respect of an holy-day, or of the new moon, or of the sabbath days or the difference of festivals and sabbaths, whether annual, or monthly, or weekly, from the Levitical institutions.

Poole: Col 2:17 - -- Which are a shadow of things to come which, as they were but obscurer representations or shadowy resemblances of future benefits procured by Christ, ...

Which are a shadow of things to come which, as they were but obscurer representations or shadowy resemblances of future benefits procured by Christ, Heb 8:5 9:11 10:1 , whatever temporary glory they had from the former institution, till the time of reformation, Heb 9:10 , yet that was done away, and they now had none, in respect of the glory that excelleth and remaineth, 2Co 3:10,11 . So that this doth no way gainsay the sacraments now of Christ’ s own institution, which may be called figures and shadows, not of things future, of Christ not yet come, but as already exhibited, whom they manifest to the mind and faith to be present, to those who rightly partake of them: we cannot say he condemns all distinctions of meats and drinks, viz. bread and wine in the Lord’ s supper; or of days; only the decrees and ordinances of Moses, or any other which the false teachers cried up, that were not after Christ.

But the body is of Christ who is really the substance and antitype of all the Old Testament shadows, which have completion or accomplishment in him, Joh 1:17 Rom 10:4 Gal 4:10-12 ; as all the promises were in him yea and Amen, Dan 9:24 2Co 1:20 ; all was consummated in him, Joh 19:30 , who came in the place of all the shadows. He is Lord of the sabbath, Mat 12:8 , and therefore, having broken the devil’ s head-plot by his propitiatory sacrifice, and entered into his rest, ceasing from his own works of redemption by price, as God did from his of creation, Heb 4:10 , he did away 2Co 3:7,11all that was typical and ceremonial of the old sabbath, (as other types of himself); keeping only that which was substantial, for a holy rest of one day in seven, and appointing that in commemoration of the Father’ s work and his to be, from his resurrection, observed on the first day of the week, for the edification of his church; which he honoured by his appearance amongst his apostles on that day, and that day seven-night after, which proceeded originally from his instituting of that day (to prevent dissension) for public worship in Christian assemblies. Some have observed that the Jewish doctors did foresay: That the Divine Majesty would be to Israel in a jubilee, freedom, redemption, and finisher of sabbaths: and that four sabbaths did meet together and succeed each other at the death and the resurrection of Christ, viz.

1. The sabbatical year of jubilee, Luk 4:19 .

2. The high sabbath, Joh 19:31 .

3. The seventh-day sabbath, when his body rested in the grave.

4. The first day of the week, when he rose a victorious conqueror of the devil, and had all put in subjection to him, unto whom all the rest did refer, and therefore they were to disappear, upon his estating his people in a rest which the law could not; whereupon his people are obliged in public adoration and praise to commemorate him on the first day of the week, or the Lord’ s day, to the end of the world, 1Co 16:1,2 Re 1:10 .

Poole: Col 2:18 - -- Let no man beguile you of your reward: the original compound word, peculiar in the New Testament to Paul, and that in this Epistle only, (and not ver...

Let no man beguile you of your reward: the original compound word, peculiar in the New Testament to Paul, and that in this Epistle only, (and not very frequent in other authors), hath occasioned interpreters here to render it variously, some joining the next following word with it, and some (as we read it) to that which follows after. The simple word is, Col 3:15 , read rule, or judge, and it may be rendered intercede. Yet Paul doth not elsewhere use this word simply or in composition where he speaks of judging and condemning, Rom 2:1 ; however, it is borrowed from those who were judges or umpires in their games, the apostle most likely alluding to those, who through favour or hatred determined unjustly, to the defrauding those victors of their prize or reward to whom it was due. Hence some would have the import to be agreeable to our translation; Be careful these unjust arbiters do not defraud you of gaining Christ, and deceive you, , as Mat 24:4 Eph 5:6 2Th 2:3by prescribing false lists and giving you wrong measures, and so judging against you. One renders it: Let no man deceive you with subtle argument, who pleaseth or delights himself in humility; another: Let no man take your prize; others: Let no man master it or bear rule over you at pleasure; let none take upon himself, or usurp to himself, the parts or office of a governor or umpire over you. The apostle labours to fortify the true followers of Christ against such superstitious subtle ones, who by their artifice did assume a magisterial authority (without any sure warrant from God) to impose their traditionary and invented services upon them, and determine of their state, accordingly as the papists do at this day. One learned man thinks the apostle had not used this word here, but for some notable advantage, viz. because the simple word may signify to intercede as well as to judge; it made wonderfully to his purpose in this composition, (as he uses concision, Phi 3:2 ), to disparage those seducers who did, from some notions of the Platonists, labour to gain credit to that opinion that the angels were intercessors between God and man.

In a voluntary humility, and worshipping of angels covering their imperious spirit by being volunteers in humility, or by a pretence of voluntary, uncommanded humility, alleging it would be presumption in them to address themselves immediately to God, and therefore they would pay a religious homage to angels, as of a middle nature between God and them, presuming they would mediate for them: an instance to express all that invented worship, which, how specious soever it may seem to be, hath no warrant from Christ, who alone can procure acceptance of our persons and services. He expects that his disciples should assert his rights, and the liberty with which he hath made them free, against the traditions of self-willed men, and no more to solemnize for worship, than teach for doctrines, the traditions of men, Mat 15:2,6,9 . We must not, under any pretext of humility, presume to know what belongs to our duty and God’ s service better than Christ doth, showing us that he alone is the true and living way, and we may come boldly by him, Mat 11:28 Joh 14:1,6 Eph 3:12 Heb 4:16 Heb 10:19,20 . And therefore the adoring and invocating of angels as heavenly courtiers, whatever the papists out of a show of humility do argue, is not after Christ, but against him.

Intruding into those things which he hath not seen: yea, and for any one to assert it, and the like, is to be a bold intruder upon another’ s possession, a thrusting a man’ s self into the knowledge and determination of that which is above his reach, Psa 131:1 , and he hath no ground at all for, but doth pry or wade into a secret which a man cannot know. The apostle useth a Platonic word against those who did indulge themselves out of curiosity in the opinions of the Platonists about angels, the worshippers of which, amongst those who were professed Christians in Phrygia, were so tenacious of their error that they were not rooted out after the third century, when a canon was made against them under the name of Angelici, in the council of Laodicea near Colosse.

Vainly puffed up by his fleshly mind the first rise of such foolish presumption, was a being rashly puffed up with the sense of their flesh, a deluded mind moved by some carnal principle, setting out things with swelling words of vanity, wherewith in truth they have no acquaintance, and whereof they have no experience, 1Ti 1:7 .

Poole: Col 2:19 - -- And not holding the Head: here the apostle suggests, that those things he had before taxed did proceed from hence, that they let go the Lord Christ h...

And not holding the Head: here the apostle suggests, that those things he had before taxed did proceed from hence, that they let go the Lord Christ himself, Col 2:8,9 , from whom all truths are to be derived, and consequently he is all truth itself, Joh 14:6 ; not to adhere to him is the spring of all apostacies, lie being the Head: see Eph 4:15,16 .

From which all the body whence is communicated and distributed such influence to the body, the church, as is necessary to all the sensations and motions thereof.

By joints and bands having nourishment ministered being in all its members fitly framed together by the Spirit, Eph 2:21,22 , and united by faith, Eph 3:17 , hath a continual subsidy of life and vigour.

And knit together and fastened together in a spiritual union, which joineth all believers to their Head, and each of them to the other in him, 1Co 10:17 12:12,20,25,27 .

Increaseth with the increase of God whereupon, to mutual edification in love, it groweth with a Divine growth and spiritual increase, arising from the efficacy of God, and tending to his glory; being filled with the influences of his grace, 1Co 3:6 , it is established and strengthened by little and little, in light and purity, and all graces, till it attain to the measure of its perfect stature in Christ Jesus our Lord; whereas an increase in the traditions of men, and the inventions of flesh, do only blow it up with wens and imposthumes, to the disfiguring, deforming, and destroying of it.

Poole: Col 2:20 - -- Wherefore if ye be dead with Christ from the rudiments of the world: here the apostle doth further argue against all impositions of superstitious obs...

Wherefore if ye be dead with Christ from the rudiments of the world: here the apostle doth further argue against all impositions of superstitious observances, obtruded as parts of Divine worship, whether in reviving those abrogated, or setting up new ones, upon supposition of their union with Christ their Head, and their being dead in him as to all beggarly elements from which he had freed them by his death, Rom 6:3,5 7:4,6 Ga 4:9,10,11 , with Col 2:19 ; no uncommanded worship or way of worship being after Christ, Col 2:8 , in whom they were complete, Col 2:10 , being buried with him in baptism, Col 2:12 , having nailed those ritual ordinances to his cross, as antiquated or out-dated, Col 2:14 .

Why, as though living in the world, are ye are subject to ordinances? Why should they, who held the Head, Col 2:19 , as if they lived in the old world with those children in bondage, Gal 4:3 , before Christ came, be subject to ceremonial observances? q.d. It is most injurious that they should impose this yoke upon you, Act 15:10ye are most foolish if ye submit your necks; for God would not have a ceremonial worship which he himself instituted to be abrogated, that a new one should be invented by men. If the Head of the church like not the reviving that worship he hath laid aside, be sure he will not approve of any new one which he never appointed. The apostle is not here speaking of the magistrates’ ordinances about things indifferent in their use, for the real good of the civil government, but of the way of worshipping God by religious abstinences, &c.

Poole: Col 2:21 - -- Which he doth here by way of imitation, upbraiding of them, elegantly recite in the words, phrases, or sense of those imposing dogmatists, whose sup...

Which he doth here by way of imitation, upbraiding of them, elegantly recite in the words, phrases, or sense of those imposing dogmatists, whose superstition and lust of domineering over the consciences of Christians is taxed, in the gradation which the well skilled in the Greek judge to be in the original. For though the first, and which we render

touch not be sometimes so rendered, yet, considering here the coincidency or tautology will, so rendered, make with the last, the sense of it, as the most judicious and learned have evidenced, seems to be, eat not, as noting they did forbid the eating, i.e. using certain meats at their ordinary meals; (against the reviving of which imposition above, Col 2:16 , as will bring in a new one of like import, the apostle elsewhere expresseth himself, Rom 14:17 1Co 8:8 1Ti 4:3 ); obtaining which, they proceeded to forbid the not tasting, and then the not handling, or touching of them with the hand, as if that would defile. It being more not to taste than not to eat, and likewise more not to touch with the finger than not to taste. Expressing the ingenuity of such superstitious imposers, that they heap up one thing upon another to the burdening of consciences, not knowing where to make an end in their new invented external devotions and observances, which, as snares, do first bind fast, and in tract of time strangle. He speaks of these as distinct from those, Col 2:16 , they being for antiquated rites which had been of God’ s appointment, these for innovations of man’ s invention, as is apparent from the last verse.

Poole: Col 2:22 - -- Which all are to perish with the using: he adds his reasons why, under the Christian institution, acceptable worshipping of God doth not consist in s...

Which all are to perish with the using: he adds his reasons why, under the Christian institution, acceptable worshipping of God doth not consist in such observances, both because meats, drinks, garments, &c. are designed unto the benefit of man, for the preserving of his temporal life, and are consumed in their use. They cannot, in or by themselves, either make a man holy or render him unclean, Mat 15:11 Mar 7:19 Rom 14:17 1Co 6:13 1Ti 4:3 ; they all come to corruption, or are consumed in doing us service, they cannot otherwise be of use; which may evince that all the benefit we receive from them doth only respect this mortal life, it not being imaginable that what perisheth in our use should be of any force to the life of our soul, which is immortal and incorruptible. And therefore to urge the reviving of antiquated ordinances, or bringing in such like new ones, is to corrupt or consume the creatures without any spiritual advantage, whereupon such impositions must needs be destructive; and because of the apostle’ s stronger argument, they are not after Christ, but after the precepts and decrees of men, compare Col 2:8 , which is our Lord aud Master’ s argument against the inovations of the Pharisees, Mat 15:9 , agreeing with the prophet, Isa 29:13 . To bring in additionals of uncommanded worship, or rites and ways of it, is forbidden of God, Deu 12:32 Joh 14:26 16:13 Rev 22:18 ; who (according to the purport of the second commandment) must be worshipped in a manner peculiar to him and appointed by him; and theretbre worship not appointed, i.e. not commanded, is forbidden by, him, who will accept of no homage from Christians in the business of religion, unless it be taught by him, and not by men only.

Poole: Col 2:23 - -- Which things have indeed a show of wisdom: by way of concession the apostle here grants that the precepts and doctrines of men about religious abstin...

Which things have indeed a show of wisdom: by way of concession the apostle here grants that the precepts and doctrines of men about religious abstinences had a

show of wisdom and it was but a mere show, a bare pretext, a specious appearance, a fair colour of wisdom, which is of no worth, not the reality and truth of Christian wisdom, however it might beguile those that were taken more with shadows than substance, Col 2:3,4,8,17 .

In will-worship

1. In arbitrary superstition, or human invention, or selfwilled religion, rather than Divine institutions; as all the ancients, and almost all the moderns, do interpret that word, it having no good, but an ill character; accounting the compound word here which we render will-worship, of no better import, as to the ordainers of worship, than the two simple words of which it is compounded, expressing human arbitrariness and worship, Col 2:18 , (even as the apostle doth, by a compound word which signifies peace making, Col 1:20 , understand the very same thing which he expressed by the two simple words of which it is compounded in another Epistle, Eph 2:15 ), it being rational to conceive, considering the apostle’ s drift in the context, that by will-worship he doth connote the same here, that by willing in worship he doth asunder there. For though a performing those acts of worship willingly, which God himself hath commanded, be necessary, and commendable in his willing people, Psa 110:3 , and they cannot be acceptable otherwise; yet when the will of man, in contradistinction to the will of God, is considered as constitutive of that worship which is offered to God of a man’ s own brain and devising, without God’ s warrant, then that will-worship is hateful to God, and the more voluntary the more abominable. It being most just, that not in what way we will and choose, but only in that way which he willeth and chooseth, we should worship him with acceptance; which should be our greatest care, 2Co 5:9 . We know, amongst men, those persons of honour that give liveries to their servants, would discard such of them as should come to attend them in new ones of their own devising, though those servants might be so foolish as to conceit those of their own devising were more expressive of their humble respects. Much more is worship of man’ s devising distasteful to the all-wise God, who sees through all colours, and though he loves a willing worshipper, yet he hates will-worship.

And humility however it be palliated:

2. With a pretended demission of mind, or an affectation of humility, as if more self-abasement were designed in such an arbitrary way of worship; like those hypocrites in their fasts, who put on mortified looks and a neglected garb, with disguised contenances, Mat 6:16 , showing themselves most submissive to the orders of their superiors in that way of man’ s devising.

And neglecting of the body wherein the more superstitiously devout do labour to outdo others:

3. In punishing, not sparing, neglecting, or afflicting the body; as some monks at this day in the papacy, in denying it that with which nature should be supplied.

Not in any honour which a learned man thinks the apostle would have read as included in a parenthesis, as conceiving the series of his discourse requires these to be joined, viz. neglecting of the body as to what pertains to the satisfying of the flesh. So by not in any honour, is not here meant a sparing of the body in order to real sanctification, temperance and continence, in opposition to the dishonouring of the body by luxury, as Rom 1:26 , with 1Co 6:18-20 1Th 4:4 Heb 13:4 . That honour of the body the apostle doth elsewhere require, he doth here oppose to the seducers’ pretended mortifications. For their religious abstinence was not from that which occasioned luxury, only from some certain sorts of meat, the use of which no way defiles the body, nor violates in any manner the holiness and honour it ought to be kept in. Others read, neglecting the body, which is in no esteem.

To the satisfying of the flesh for pampering the flesh. Not in any esteem, i.e. with God, or not in any humour to God, but in a tendency only to make provision for the flesh, as Rom 13:14 . Others take honour for regard; q.d. In no regard to the supplying of nature with that which is due to it. Others take hononr for having a care of, 1Ti 5:3 ; q.d. Neglecting the body in taking no care of it, or not at all valuing the things that are requisite to the due nourishment of it: this is somewhat generally received; having no care that the body may have that which will satisfy nature. And if the last phrase, which we translate to the satisfying of the flesh, seem not so well to express moderate satiety, we should consider it is said in a good sense, God filled the hungry with good things, Luk 1:53 , and Christ filled the multitude, Joh 6:12 ; yea, the use of the word in authentic Greek authors may be found to note a moderate as well as immoderate filling, i.e. in a good sense, for a satiety (or enough) that is not vicious.

PBC: Col 2:23 - -- "will worship" People deny the doctrines of grace because they say it violates the free will of man.Ā  They will deny the work of God the Father, the...

"will worship"

People deny the doctrines of grace because they say it violates the free will of man.Ā  They will deny the work of God the Father, the God the Son and God the Holy Spirit in order to preserve, sanctified and intact, the will of man.Ā  That sounds like "will worship" - that sounds like subordinating the worship of God to the worship of the will of man.Ā 38

Haydock: Col 2:4 - -- That no man may deceive you. [1] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing ...

That no man may deceive you. [1] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing in this manner their fabulous inventions; it is likely some disciples of Simon the magician. (Witham) ---

The false teachers whom St. Paul wished to refute, despising the doctrines of the gospel, which appeared too simple and common, affected mysterious discourses, and examined the doctrine of the apostles, according to the maxims and axioms of philosophers. They also denied that Christ was God. (Tirinus) ---

May not this advice be at present applicable to many of our Christian brethren, who are but too often led away by trusting too much to the vain reasonings of man. (Haydock)

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[BIBLIOGRAPHY]

Decipiat, Greek: paralogizetai, fallaci ratiocinatione.

Haydock: Col 2:7 - -- Rooted and built up in him, who is the head of all, your Redeemer, and author of your salvation, not upon Angels. (Witham)

Rooted and built up in him, who is the head of all, your Redeemer, and author of your salvation, not upon Angels. (Witham)

Haydock: Col 2:8 - -- Let any man impose upon you. [2] In the Greek, make a prey of you, as thieves that steal things. --- There were two sorts of false teachers among ...

Let any man impose upon you. [2] In the Greek, make a prey of you, as thieves that steal things. ---

There were two sorts of false teachers among them; they who mixed vain errors from heathen philosophy with the principles of the Christian religion, and they who had been Jews, and were for making them retain those rites and customs which the Jews had among them, and were only from their private human traditions. (Witham) This alludes to the traditions and observances which the Pharisees had added to the law of Moses, and which Christ had blamed; but which these false apostles wished to introduce amongst the Colossians. The ceremonial laws were the elementary instructions given by God to the world, but we are to attach ourselves to the doctrines of Jesus Christ, from whom alone we expect light and justice, and sanctity. (Bible de Vence) ---

According to the rudiments of the world: by which some expound vain fallacies and false maxims of the first kind of teachers; others the Jewish ceremonies, which are called weak and poor elements, or rudiments. (Galatians iv. 9.) This is neither to condemn in general the use of philosophy, which St. Augustine commends, and made use of, nor all traditions delivered by the apostles. See 1 Corinthians xi. and 2. Thessalonians ii. 14. (Witham)

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[BIBLIOGRAPHY]

Decipiat, Greek: sulagogon, prƦdam furtive abducens. See St. John Chrysostom, Greek: log. st. p. 118.

Haydock: Col 2:9 - -- For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally. [3] That is, in the person of Christ, the Son of God...

For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally. [3] That is, in the person of Christ, the Son of God, really and substantially united to our human nature. Not inhabiting, as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. (Witham)

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[BIBLIOGRAPHY]

In ipso inhabitat omnis plenitudo divinitatis corporaliter, Greek: katoikei pan to pleroma tes theotetos somatikos. See St. John Chrysostom, Greek: log. st. p. 118.

Haydock: Col 2:12 - -- Buried with him in baptism, signified by the ceremony of immersion in baptism. See Romans vi. 3. (Witham)

Buried with him in baptism, signified by the ceremony of immersion in baptism. See Romans vi. 3. (Witham)

Haydock: Col 2:14 - -- Blotting out, &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having s...

Blotting out, &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. (Witham)

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[BIBLIOGRAPHY]

Chirographum decreti; Greek: cheirographon tou dogmatos. In the common Greek copies, Greek: tois dogmasi, as Ephesians ii. 15.

Haydock: Col 2:15 - -- And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)

And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)

Haydock: Col 2:16 - -- Let no man, therefore, judge you in meat or in drink. That is, for not abstaining from meats, called unclean, for drinking out of a cup without a co...

Let no man, therefore, judge you in meat or in drink. That is, for not abstaining from meats, called unclean, for drinking out of a cup without a cover, (see Numbers xix.) or for not keeping the Jewish festivals. For these were but shadows, types and figures of future things to be fulfilled in the new law of Christ: but the body is of Christ, (ver. 17.) i.e. was the body, the truth, the substance signified by these shadows and types. (Witham) ---

He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of the festivals, new moons, and sabbaths; as being no longer obligatory. (Challoner) ---

Modern dogmatizers wilfully or ignorantly misapply this text of the apostle, to disprove the fasts and festivals observed in the Catholic Church; but it is evident, as St. Augustine observes, that the apostle is here condemning the legal distinction of clean and unclean meats, and the feasts of the new moon, to which false brethren wanted to subject the Colossians. (St. Augustine, ep. 59. ad Paulin. in solut. quƦ. 7.)

Haydock: Col 2:18 - -- Let no man seduce you. [5] In the Greek, hinder you from getting the prize. --- Willing [6] (by their own will) in humility, and religion of Angel...

Let no man seduce you. [5] In the Greek, hinder you from getting the prize. ---

Willing [6] (by their own will) in humility, and religion of Angels, practising a wrong and mistaken humility in regard of the Angels, when you pay them a worship not due to them, pretending them to be the mediators and saviours of mankind, as if they were equal, or greater than Christ, our only Redeemer; walking in things your understand not, these men being deceived by their vain philosophy, and pride of their own imaginations. By this means not holding, (ver. 19.) but having shaken off their only true invisible head, Christ Jesus, who is the head of his Church. It is admitted that these false doctors, among the Colossians, had introduced an undue and superstitious worship of Angels, and gave to them even a greater honour than to Christ. They worshipped them as the creators of the world, as mediators with God, even above Jesus Christ, which St. Paul here expresseth by these words, not holding the head. These seem to have been some disciples of Simon, and their heresies continued in some churches of Asia even to the fourth age [fourth century A.D.], as we may find by a canon of the council of Laodicea. But there is nothing here nor in that council against a due, i.e. an inferior honour and veneration, nothing like a divine honour, nor injurious to Christ, our chief mediator and only Redeemer, which the Church, from the first ages [first centuries A.D.], paid to saints and Angels. We do not ask grace, we do not offer up sacrifice, we hope not for salvation, but from God only, from Christ, God and man. (Witham) ---

Willing, &c. That is, by a self-willed, self-invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship that many of the philosophers (against whom St. Paul speaks, ver. 8.) paid to Angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and man; pretending humility in so doing, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ; who is the head both of Angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the Angels, whom they believed to be the makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not hold the head, (ver. 19.) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no ways touches the Catholic doctrine and practice, of desiring our good Angels to pray to God for us, through Jesus Christ. St. Jerome, (Epist. ad Algas) understands by the religion or service of Angels, the Jewish religion given by Angels; and shews all that is here to be directed against the Jewish teachers, who sought to subject the new Christians to the observances of the Mosaic law. (Challoner) ---

Walking in the things which he hath not seen. These false teachers pretended to know the number and names of the Angels, and how to distribute them into different orders and classes, with as much precision as if they had walked through heaven. Instead of following the revelation of the holy Spirit in the gospel, they followed their own spirit, boasting of what it was impossible for them to know. (Calmet) ---

But let no one snatch from you the glory of heaven, which should be the reward of your career, and the recompense of your fidelity, deceiving you by an outward show of false piety and affected humility. (Bible de Vence)

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[BIBLIOGRAPHY]

Seducat, Greek: katabrabeueto. See Mr. Legh's Crit. Sacra.

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[BIBLIOGRAPHY]

Volens, Greek thelon; religione, Greek: threskeia. ---

Walking, ambulans, Greek: embateuon, superbe se ingerens.

Haydock: Col 2:20 - -- If then you be dead with Christ, or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you...

If then you be dead with Christ, or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you still expected Christ; all which are hurtful to you. (St. Jerome) ---

In your baptism you died with Jesus Christ to all legal observances, and should not therefore suffer any carnal laws to be imposed upon you, as if you were still living in this first state of the world. (Bible de Vence) ---

These things have an appearance of humility, if your abstain from them through mortification, and not through any necessity, as if they were unclean. But if we look upon them, and reject them as impure, and despise those who do not follow our example, then these things, so far from being useful, become prejudicial. (Grotius) ---

Why do you yet decree [7] in this manner? (Witham)

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[BIBLIOGRAPHY]

Quid adhuc decernitis, Greek: dogmatizesthe.

Haydock: Col 2:21 - -- Touch not, &c. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be ...

Touch not, &c. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be unclean? such superstitious observations, now at least, when there is no necessity nor obligation for you to observe them, tend to destruction, &c. (Witham) ---

The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean: or to the superstitious inventions of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification. (Challoner)

Haydock: Col 2:23 - -- Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary...

Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; i.e. according to the common expression, with such an excess, as not to allow the body[8] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. (Witham)

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[BIBLIOGRAPHY]

Et non ad parcendum corpori, Greek: kai apheidia somatos, et in non parcentia corporis, vel in crudelitate erga corpus. ---

Non in honore ad saturitatem, Greek: ouk en time pros plesmonen.

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Gill: Col 2:1 - -- For I would that ye knew what great conflict I have for you,.... This is occasioned by what he had said in Col 1:29, that he laboured and strove accor...

For I would that ye knew what great conflict I have for you,.... This is occasioned by what he had said in Col 1:29, that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the Gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the Gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians,

and for them at Laodicea; the saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas p, and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephens's copies adds, "and them in Hierapolis"; see Col 4:13.

And for as many as have not seen my face in the flesh; meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the Gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of Gospel ministers, extend and reach to persons that never saw them,

Gill: Col 2:2 - -- That their hearts might be comforted,.... Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he...

That their hearts might be comforted,.... Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he was so desirous they should know it; one is, the consolation of their hearts. The hearts of God's people often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God's face, and afflictive providences; and by reason of false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities, and which was the case with these churches: now the business of Gospel ministers is to comfort such; this is the commission they are sent with; the doctrines of the Gospel are calculated for this very purpose, such as full redemption, free justification, complete pardon of sin, peace and reconciliation; and the bent of their ministry is to comfort distressed minds, upon what account soever; and it must be a comfort to these churches, when they found that they were regarded by so great an apostle; and it might tend to confirm them in the doctrine they had received at first, and deliver them from the scruples the false apostles had injected into their minds, and so administer comfort to them, when they perceived that the apostle approved of the Gospel they had heard and embraced, and rejected the notions of the false teachers:

being knit together in love: as the members of an human body are, by joints and bands; as love is the bond of union between God and his people, Christ and his members, so between saints and saints; it is the cement that joins and keeps them together, and which edifies and builds them up, and whereby they increase with the increase of God; it makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy, who is for dividing, and so destroying; and is what is the joy of Gospel ministers, and what they labour at and strive for, and which is another reason of the apostle's conflict:

and unto all riches of the full assurance of understanding; that is, spiritual knowledge and understanding, or the understanding of spiritual things; for the understanding of things natural and civil is not designed; nor a mere notional knowledge of spiritual things, which persons may have, and yet not charity, or love, with which this is here joined; and such an one also, which is sure and certain: for as there is such a thing as the assurance of faith, and the assurance of hope, so likewise of understanding of the Gospel, and the truths of it; concerning which there ought to be no doubt, being to be received upon the credit of a divine testimony: moreover, such a knowledge and understanding of divine things is intended, as is large and abundant, signified by "all riches"; for though it is not complete and perfect in this life, yet it takes a vast compass, and reaches to all the deep things of God; to whatever relates to the person and grace of Christ; to all the things of the Spirit of God; to all the blessings and promises of the covenant of grace; to the riches both of grace and glory, to the things of time and eternity, and which is more clearly explained by the following clause:

to the acknowledgment of the mystery of God, and of the Father, and of Christ; that is, to a greater and more perfect knowledge, approbation, and confession of the Gospel, which he had in the preceding chapter called the mystery; see Col 1:26, and here "the mystery of God", which he is both the author and subject of: it is by him as the efficient cause, ordained by him, and hid in him before the world was; and it is of him, as the subject matter of it; not as the God of nature and providence, which the works of both declare; but as the God of all grace, as God in Christ, which is the peculiar discovery of the Gospel: and "of" him as "the Father" of Christ, which is not discoverable by the light of nature, nor known by natural reason, but is a point of divine revelation; and "of" him as the Father of his people by adoption; and of all his grace, in election to grace and glory; in predestination to sonship, and in the council and covenant of grace; in the scheme of salvation and redemption; in the mission of his Son, and the gift of him as a Saviour and Redeemer. The copulative "and" before "the Father", is left out in the Vulgate Latin, Syriac, and Arabic versions, which read "the mystery of God the Father"; and with it, it may be rendered, as it sometimes is, God, "even the Father": though the word "God" may be considered essentially, and as after distinguished into two of the persons of the Godhead; "the Father" the first person, so called, in relation to his Son, which is no small part of the mystery of the Gospel; and "Christ" the second person, who is equally God with the Father; and the Spirit, who, though not mentioned, is not excluded from this adorable mystery: and which is the mystery "of Christ", he being both the efficient cause and the subject matter of it; it treats of his deity and personality; of his offices, as Mediator, prophet, priest, and King; of his incarnation and redemption; of his grace, righteousness, sacrifice, and satisfaction; of justification by him, pardon through him, and acceptance in him.

Gill: Col 2:3 - -- In whom are hid all the treasures of wisdom and knowledge. This may be understood either of the mystery of the Gospel, which contains the rich mines a...

In whom are hid all the treasures of wisdom and knowledge. This may be understood either of the mystery of the Gospel, which contains the rich mines and hidden treasures of all divine truths; so called, because of the richness and intrinsic value and excellency of them; and because of their variety and abundance, being the unsearchable riches of Christ: or of Christ himself; and not so much of his personal wisdom, either as God, being the all-wise God, the wisdom of God, an omniscient Being, that knows all persons and things whatever, within the whole circle of wisdom and knowledge; or as man, whose wisdom and knowledge, though created, was very large and abundant; or as Mediator, on whom the spirit of wisdom and understanding, of counsel and of knowledge, rests; but of that fulness of truth as well as grace, which dwells in him as in its subject and fountain; by whom it comes, and from whom it is derived unto us; and our highest wisdom and knowledge lies in knowing him, whom to know is life eternal; and the excellency of whose knowledge surpasses everything else; it is the greatest riches, and most valuable treasure; nor is there anything worth knowing but what is in Christ, all is laid up in him: and being said to be "hid" in him, shows the excellency of the wisdom and knowledge that is in him only valuable things being hid, or compared to hid treasure; that this cannot be had without knowing him; that it is imperfect in the present state, and is not yet fully and clearly revealed; and therefore should be inquired after, and searched for, and Christ should be applied unto for it: ננזי ×—×›×ž×Ŗ×, "treasures of wisdom", is a phrase used by the Targumist q,

Gill: Col 2:4 - -- And this I say,.... That he had such a conflict for them, and had told them of his care and fear on their account, and had signified his great desire ...

And this I say,.... That he had such a conflict for them, and had told them of his care and fear on their account, and had signified his great desire that they might arrive to a more large and certain knowledge of the mysteries of grace, and had asserted that all solid spiritual wisdom and knowledge were in Christ; all which he said, to show his affection for them; to observe unto them, that there was no need to seek for wisdom and knowledge elsewhere, since there was such a fulness of it in Christ, and the Gospel; and to put them upon their guard against false teachers:

lest any man should beguile you with enticing words; by which are meant, not apt and pertinent words, such as are suited to the minds of men, and proper to convey right ideas of divine truth, poignant expressions, sound speech, and strong reasonings; for such the apostle himself used, and yet not enticing words of men's wisdom; and which design mere words, great swelling words of vanity, which like bubbles look big, and make a great noise, but contain nothing but wind and emptiness; fair speeches, specious pretences, false colourings, fallacious reasonings, a show of probability, and appearance of science, falsely so called; whereby deceitful workers, such as the followers of Simon Magus and the Gnostics, used, whom the apostle had in view; beguiled unstable souls, and deceived the hearts of the simple: wherefore the apostle said the above things, showing that all true wisdom was in Christ, and all spiritual knowledge was in the pure and unmixed Gospel; which was not to be parted with for other things, which through art and management, and the cunning craftiness of men, might at first sight carry in them a show of probability, and appearance of truth. The gold, the silver, and precious stones of divine truths, which have been proved by the standard, are not to be given up for such as only look like them, being wrought up through the fallacy of men; who by a set of unmeaning words, paralogisms, and false reasonings, lie in wait to deceive.

Gill: Col 2:5 - -- For though I be absent in the flesh,.... Or body, as the Ethiopic version reads it, and as it is expressed in 1Co 5:3; here the apostle anticipates an...

For though I be absent in the flesh,.... Or body, as the Ethiopic version reads it, and as it is expressed in 1Co 5:3; here the apostle anticipates an objection which might be made, how he could have such a conflict and concern for them, and express so much affection for them, and know so much of their affairs, in what condition and situation they were, and how liable to be deceived by false teachers, when he was absent from them, and had never been among them. That he had never been corporeally present with them, nor was he then, he owns; but this did not hinder but that he might be in another sense present with them, and so have cognizance of them and their state, and be affected towards them, and concerned for them:

yet am I with you in the spirit; as he was with the Corinthians in the place above cited, judging the incestuous person, determining concerning his case, and delivering him up to Satan, and so he was with these Colossians; for as he was a member of the same body with them, he was actuated by the same spirit; and by virtue of their union to each other in their common head, his spirit went out towards them, his heart was knit unto them; he had the same affection for them, and care of them, though he had never seen them with his bodily eyes, as he had for those whom he had seen: moreover, this may regard that extraordinary discerning and presence of his spirit which he had; and which was of the same kind with that of Elisha, when his servant Gehazi went after Naaman the Syrian, and took a present of him, to whom on his return he said, upon his denying that he had been anywhere, "went not mine heart with thee, when the man turned again from his chariot to meet thee?" 2Ki 5:26. Elisha's spirit went, and was present with him, and saw and knew all that passed, being under the impulse and inspiration of the Spirit of God, who made all known unto him: so the spirit of the Apostle Paul was at the church at Colosse, and saw: and discerned their whole estate; this being made known by the Spirit of God, under whose inspiration he wrote this letter, suitable to their case:

joying and beholding your order; or as the Syriac version renders it, "I rejoice that I can see your order": that is, with pleasure observe, consider it, and contemplate on it; and that partly from the relation of Epaphras, and chiefly from the intimations of the Spirit of God in an extraordinary way: by their "order" is meant, either their orderly walk and conversation, which being as becomes the Gospel of Christ, was very pleasing and delightful to the apostle; or rather the order of their church discipline, they having regular officers, pastors, and deacons, ordained among them; who rightly performed their offices, and had respect and subjection yielded to them; the ordinances of the Gospel were duly administered, and constantly attended on; the members of the church were watched over, admonitions given, and censures laid where they were necessary, and everything was done decently and in order; which was a beautiful sight, and gave the apostle an uncommon pleasure. The word used signifies a military order, such as is observed in armies, in battle array; suggesting, that these Christians were good soldiers of Christ, were enlisted under his banners, and kept in due order, in rank and file; stood fast in one spirit, contended and strove together for the faith of the Gospel, fought the good fight of faith, nor could any hardship move them from their station; so that they were, in the apostle's eye, beautiful as Tirzah, comely as Jerusalem, and terrible as an army with banners, Son 6:4; and so may denote their attachment to the Gospel, and to one another; they were united to, and abode by each other; they served the Lord with one consent, and kept the unity of the Spirit, in the bond of peace, Eph 4:3, which is a pleasant thing to behold, as well as what follows,

and the steadfastness of your faith in Christ; either in the grace of faith, and the exercise of it on Christ, in opposition to doubtings and unbelief; whereby God is honoured, and with which he is well pleased; souls are filled with peace and joy; Satan is resisted and overcome; and the hearts of others, particularly ministers of the Gospel, are comforted: or in the doctrine of faith respecting Christ, in which they stood fast; notwithstanding there was a majority against it, the wise and learned, the rich and mighty, did not receive it; and though it was opposed by false teachers, persecuted by profane men, and loaded with reproach and obloquy; and also in the profession of it, which they held without wavering: now to see a set of Christians, a church of Christ walking together in Gospel order, steady in their faith on Christ, abiding by the doctrine of faith, and maintaining an honourable profession, how beautiful and delightful is it!

Gill: Col 2:6 - -- As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glo...

As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glory, fulness, and suitableness of Christ; the foot that goes to him, and the hand that takes hold on him, and the arm that receives and embraces him; so that this is not a receiving him into the head by notion, but into the heart by faith; and not in part only, but in whole: faith receives a whole Christ, his person as God and man; him in all his offices, as prophet, priest, and King; particularly as a Saviour and Redeemer, he being under that character so exceeding suitable to the case of a sensible sinner; and it receives all blessings of grace along with him, from him, and through him; as a justifying righteousness, remission of sins, adoption of children, grace for grace, and an inheritance among all them that are sanctified; and both Christ and them, as the free grace gifts of God; which men are altogether undeserving of, and cannot possibly give any valuable consideration for: so these Colossians had received Christ gladly, joyfully, willingly, and with all readiness; and especially as "the Lord", on which there is a peculiar emphasis in the text; they had received him and believed in him, as the one and only Lord and head of the church; as the one and only Mediator between God and man, to the exclusion of angels, the worship of which the false teachers were introducing; they had received the doctrines of Christ, and not the laws of Moses, which judaizing preachers were desirous of joining with them; they had heard and obeyed the Son, and not the servant; they had submitted to the authority of Christ as King of saints, and had been subject to his ordinances; wherefore the apostle exhorts them to continue and go on, believing in him, and holding to him the head:

so walk ye in him; not only in imitation of him as he walked, in the exercise of grace, as love, patience, humility, and meekness, and in the discharge of duty; but by faith in him, going on in a way of believing in him, always looking to him, leaning on him, and deriving grace and strength from him: to walk in Christ, is to walk in and after the Spirit of Christ, under his influence, by his direction, and through his assistance; and to walk in the doctrine of Christ, abiding by it, and increasing in the knowledge of it; and to walk in the ordinances of Christ, which with ills presence and spirit, are ways of pleasantness and paths of peace: particularly here it may signify, to make use of Christ, and walk on in him, as the way, truth, and the life; as the only way of access to God, and acceptance with him; as the way of salvation, as the only true way to eternal life and happiness, in opposition to every creature, angels, or men; the worshipping of the one, or works done by the other.

Gill: Col 2:7 - -- Rooted and built up in him,.... By these metaphors, the apostle expresses the safe and happy state of these believers; and which he makes use of as ar...

Rooted and built up in him,.... By these metaphors, the apostle expresses the safe and happy state of these believers; and which he makes use of as arguments, to engage them to walk on in Christ, and as pointing out the manner in which they should. Believers are sometimes compared to trees, and are trees of righteousness, the planting of the Lord; and their root is Christ, from whence as such they spring, and by whom they are filled with the fruits of righteousness; in him they are to abide, keep close unto him, and walk in him; deriving all their life, nourishment, fruitfulness, grace, and perseverance in it, from him as their root: they are also sometimes compared to a building, to an house, a temple, an habitation for God; and Christ is the sure and only foundation on which they are laid, and where they are safe and secure; and, being fitly joined together, grow up as an holy temple to the Lord; and this being their case, they are to go on laying the whole stress of their salvation on him, building their faith and hope of eternal glory entirely upon him; and building up one another also on their most holy faith, of which he is the substance, as it follows:

and stablished in the faith: that of Christ, or in the doctrine of faith which respects Christ: the apostle here expresses the same thing without a figure, which he had signified by the two foregoing metaphors, and explains what he means by them; namely, that they were well settled and grounded in their faith in Christ, and thoroughly instructed and established in the doctrines of the Gospel; and a very good thing it is to have the heart established with grace, both as a principle and a doctrine; which is God's work, and was the happy case of these persons; wherefore it became them to act as such, and not be like children tossed to and fro with every wind of doctrine, or carried about with divers and strange doctrines, but abide by those which had been preached to them by the faithful ministers of Christ, and they had received: as

ye have been taught: by Epaphras their minister, and others; and therefore should not listen to false teachers, and to a contrary doctrine taught by them; considering of whom they had learnt the true doctrine, what evidence it carried with it, and what use it had been of to them, in convincing, converting, comforting, instructing, and establishing them: and therefore should be

abounding therein with thanksgiving; that is, in the faith; as in the grace, so in the doctrine of faith; for as saints are to abound in the work of the Lord, and in every good work, and in the exercise of every grace, so in the knowledge of truth; see 2Co 8:7; and to make use of all means for the increase of, and growth in Gospel grace and light, and the knowledge of a crucified Christ, which is meant by abounding: for all which there is great reason for thanksgiving; both for the unspeakable gift of Christ, who is received as such by faith, and in whom believers are rooted and built up; and for faith itself, which is the gift of God; and also for the Gospel, and the truths of it; and for every degree of spiritual light in it, and knowledge of it.

Gill: Col 2:8 - -- Beware lest any man spoil you,.... Or despoil you; rob you of the rich treasure of the Gospel, strip you of your spiritual armour, take away from you ...

Beware lest any man spoil you,.... Or despoil you; rob you of the rich treasure of the Gospel, strip you of your spiritual armour, take away from you the truths and doctrines of Christ, and divest you of your spiritual privileges and blessings; suggesting, that the false teachers were thieves and robbers, and men of prey: or drive and carry you away as spoils, as the innocent harmless sheep are drove, and carried away by wolves, and by the thief that comes to steal, to kill, and destroy; intimating, that such as these were the heretics of those times; wherefore it became them to be upon their guard, to watch, look out, and beware, lest they should be surprised by these deceitful workers, who lay in wait to deceive; were wolves in sheep's clothing, who transformed themselves into the apostles of Christ; and therefore it became them to take heed, lest any man hurt them, be he ever so wise and learned, or be thought ever so good, religious, and sincere; since men of this cast put on such masks and false appearances, on purpose to beguile. The things by which they imposed upon weak minds are as follow, and therefore to be shunned, avoided, and rejected:

through philosophy: not right philosophy, or true wisdom, the knowledge of God, of the things of nature, of things natural, moral, and civil; which may be attained unto by the use of reason, and light of nature. The apostle does not mean to condemn all arts and sciences, as useless and hurtful, such as natural philosophy in its various branches, ethics, logic, rhetoric, &c. when kept within due bounds, and in their proper place and sphere; for with instances of these the Scriptures themselves abound; but he means that philosophy, or science, which is falsely so called, the false notions of philosophers; such as the eternity of matter, and of this world, the mortality of souls, the worshipping of demons and angels, &c. and also such principles in philosophy, which in themselves, and in the things of nature, are true, but, when applied to divine things, to things above nature, the mere effects of divine power and grace, and of pure revelation, are false; as that out of nothing, nothing can be made, which in the things of nature is true, but not to be applied to the God of nature, who has made the world out of nothing; as also that from a privation to an habit there is no return, which is naturally true, but not to be applied to supernatural things, and supernatural agency; witness the miracles of Christ, in restoring sight to the blind, life to the dead, &c. and therefore is not to be employed against the resurrection of the dead: philosophy may be useful as an handmaid; it is not to be a mistress in theological things; it may subserve, but not govern; it is not to be made use of as a judge, or rule in such matters; the natural man, on these principles, neither knows nor receives the things of the Spirit of God; judgment is not to be made and formed according to them; as of a trinity of persons in the Godhead; of the sonship of Christ, and his incarnation; of man's redemption by him, of reconciliation and satisfaction by his blood and sacrifice, of the pardon of sin, of a sinner's justification, of the resurrection of the dead, and such like articles of faith: that philosophy which is right, can only be a rule of judgment in things relating to it, and not in those which are out of its sphere: in a word, the apostle here condemns the philosophy of the Jews, and of the Gnostics; the former had introduced natural philosophy into the worship and service of God, and the things appertaining to their religion; and had made the tabernacle and temple, and the most holy place, and the things belonging thereunto, emblems and hieroglyphics of natural things; as of the sun, moon, and stars, and their influences, and of the four elements, and of moral virtue, &c. as appears from the writings of Josephus r, and Philo s; when they were types and representatives of spiritual things under the Gospel dispensation; and the latter had brought in the philosophy of Pythagoras and Plato, concerning abstinences, purgations, sacrifices, and ceremonies of worship, given to demons and angels: in short, the apostle's meaning is, that philosophy is not to be mixed with the pure Gospel of Christ; it has always been fatal to it; witness the school of Pantaenus in Alexandria, in the early times of Christianity, by which the simplicity of the Gospel was greatly corrupted; and the race of schoolmen a few centuries ago, who introduced the philosophy of Aristotle, Averrois, and others, into all the subjects of divinity: to observe no more, such kind of philosophy is here meant, which may be truly called

vain deceit: that is, that which is vain and empty, and has no solid foundation, even in nature and reason itself; and which being applied to divine things and religious observances, is deceitful and delusory:

after the tradition of men; either of the Gentiles, who had their traditions in religion; or of the Jews, called the traditions of the elders, and of the fathers, which the Pharisees were fond of, by which they transgressed the commandments of God; which the apostle was brought up in, and was zealous of formerly, but now was delivered from, and rightly condemned as idle, trifling, and pernicious:

after the rudiments of the world, or "the elements of the world"; not the four elements of earth, air, fire, and water; or the worship of the sun, moon, and stars, &c. among the idolatrous Gentiles, but the ceremonial laws of the Jews; see Gal 4:8; which were that to them in religion, as the A B C, or letters, are in grammar, the elements and rudiments of it; and though these were to them, when children, useful, but now under the Gospel dispensation are weak, beggarly, and useless, and not to be attended to:

and not after Christ; what he has taught and prescribed, the doctrines and commandments of Christ, the treasures of wisdom and knowledge which are in him; and therefore all such vain and deceitful philosophy, human traditions, and worldly rudiments, are to be rejected; Christ and his Gospel, the revelation he has made, are the standard of doctrine and worship; he only is to be heard and attended to, and whatever it contrary thereunto is to be guarded against,

Gill: Col 2:9 - -- For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect reve...

For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalted manner; that is to deity what the human body is to an human soul, it is the house in which it dwells: so Philo the Jew t calls the "Logos" the house of God, who is the soul of the universe; and elsewhere says u, that God himself has filled the divine Logos wholly with incorporeal powers. The Godhead dwells in Christ as in a tabernacle, in allusion to the tabernacle of Moses, which looked mean without side, but glorious within; where God granted his presence, and accepted the sacrifices of his people; the human nature of Christ is the true antitypical tabernacle, which God pitched, and not man; and sometimes is called a temple, in allusion to Solomon's; and which is filled with the train of the divine perfections, signified by fulness here: for not the fulness of grace, or a communicative fulness, is here meant; nor the relative fulness, the church; but the fulness of the divine nature, of all the perfections of deity, such as eternity, immensity, omnipresence, omnipotence, omniscience, immutability, necessary and self existence, and every other; for if anyone perfection was wanting, the fulness, much less all the fulness of the Godhead, would not be in him. The act of inhabitation denotes the union of the two natures in Christ, and expresses the distinction of them; and is to be understood of the Godhead, as subsisting in the person of the Son of God, and not as subsisting in the person of the Father, or of the Spirit; and shows the permanency of this union, it is a perpetual abiding one; and this fulness is not dependent on the Father's pleasure; it is not said of this as of another fulness, Col 1:19; that it pleased the Father that it should dwell in him: the manner in which it dwells, is "bodily"; not by power, as in the universe; nor by grace, as in the saints; nor by any glorious emanations of it, as in heaven; nor by gifts, as in the prophets and eminent men of God; nor by signs symbols, and shadows, as in the tabernacle and temple; but essentially and personally, or by personal union of the divine nature, as subsisting in the Son of God to an human body, chosen and prepared for that purpose, together with a reasonable human soul; which is the great mystery of godliness, the glory of the Christian religion, and what qualified Christ for, and recommends him to us as a Saviour; and is a reason why, as these words are, that the Gospel should be abode by, continued in, and that with thankfulness: nor should any regard be had to vain and deceitful philosophy, to the traditions of men, or rudiments of the world: Christ only is to be looked to, attended, and followed, who has all fulness in him,

Gill: Col 2:10 - -- And ye are complete in him,.... Or "filled up", or "filled full" in him; that is, are perfect in him: saints are in Christ, and all fulness being in h...

And ye are complete in him,.... Or "filled up", or "filled full" in him; that is, are perfect in him: saints are in Christ, and all fulness being in him, they are full too, of as much as they stand in need, and are capable of containing: for these words are not an exhortation to perfection, as the Arabic version reads then, be ye complete in him, like those in Gen 17:1; but are an affirmation, asserting not what the saints shall be hereafter, or in heaven, but what they now are; not in themselves, for in themselves none are perfect, not even those who are truly sanctified; for though all grace is seminally implanted in them, and they have a perfection of parts, of all the parts of the new man, or new creature, and are perfect in comparison of what they sometimes were, and of profane persons and hypocrites, and with respect to weaker believers, yet none are absolutely perfect; the good work of grace is not yet finished in them, sin dwells in them, they are full of wants and complaints; the best of them disclaim perfection as attained to by them, and express their desires of it; but they are perfect in Christ their head, who has all fulness in him, in whom they are chosen and blessed: they are complete and perfect in him as to sanctification; he having all fulness of grace and holiness for them, they have it in him; and he is made perfect sanctification to them: and as to justification, he has perfectly fulfilled the law for them, he has made full atonement for sin, has obtained eternal redemption, brought in a complete and perfect righteousness, by which they are justified from all things; are freed from sin, and made perfectly comely, without spot or wrinkle, or any such thing: and as to knowledge, though it is imperfect in them in their present state, yet in Christ all the treasures of it are, and they have no need to go elsewhere for any; they are filled with the knowledge of God and of his will, and are complete therein in Christ; and what knowledge they have, is eternal life, the beginning, pledge, and earnest of it; so that they have no reason to be beholden to angels or men, only to Christ:

which is the head of all principality and power; not only of the body the church, and who is to be held unto as such, from whom all light, life, grace, and strength, are to be derived; but of all others, though in a different sense; and not only of the kings, princes, and potentates of this world, who hold their kingdoms, and receive their crowns from him, and rule by him; but also of the angels, good and bad, often called principalities and powers; especially the former is here meant, of whom Christ is head, being their Creator, Governor, and upholder; who not only maintains them in their beings, but has confirmed them in their state of holiness; so that they are dependent upon him, and beholden to him for all they have and are: with the Jews, "Metatron", which with them is the name of the angel in Exo 23:20 and seems to be a corruption of the word "mediator", and to design the Messiah, is said w to be King over all the angels. This is mentioned, partly to set forth the glory and excellency of Christ; and partly against worshipping of angels, making use of them as mediators, or applying to them on any account, since Christ is the head of these, and of every creature; therefore no creature is to be looked and applied unto, trusted and depended on: unless rather should be meant the Jewish rulers, Scribes, and Pharisees, their doctors, wise men, and Rabbins, called the princes of this world; the Jews' tutors and governors, to whom Christ is superior; he is the only master and Father, and in whom perfection of wisdom is, and not in them; and therefore should not regard them, their vain philosophy, worldly rudiments and traditions,

Gill: Col 2:11 - -- In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because the...

In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it:

"great is circumcision (say they x), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, Gen 17:1; "walk before me, and be thou perfect:"

which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised:

with the circumcision made without hands: which is that of the heart, in the spirit; every man, though he may be circumcised in the flesh, is uncircumcised in heart, until he is circumcised by Christ and his Spirit; which is done, when he is pricked to the heart, and thoroughly convinced of sin, and the exceeding sinfulness of it; when the callousness and hardness of his heart is taken off and removed, and the iniquity of it is, laid open, the plague and corruption in it discerned, and all made naked and bare to the sinner's view; and when he is in pain on account of it, is broken and groans under a sense of it, and is filled with shame for it, and loathing and abhorrence of it: now this is effected not "by the hand of man", as the Ethiopic version reads it, as outward circumcision was; this is not done by any creature whatever; not by angels, who rejoice at the repentance of sinners, but cannot produce it; nor by ministers of the Gospel, who at most are but instruments of regeneration and conversion; nor by men themselves; this is not by might or power of man, by the strength of his free will, but by the Spirit of God: for though men are sometimes exhorted to circumcise themselves, as in Deu 10:16, in order to convince them of the corruption of their nature, and the need they stand in of spiritual circumcision; yet whereas there is an utter disability in them to effect it, and they need the power and grace of God for that purpose, the Lord has graciously promised his people to do it himself for them, Deu 30:6; so that this circumcision is in the name sense made without hands, as the human nature of Christ is said to be a tabernacle not made with hands, that, is of men, but of God, being what God has pitched, and not man; and it stands opposed to circumcision in the flesh, which was made with hands, Eph 2:11; and by some instrument, as a sharp knife or stone:

in putting off the body of the sins of the flesh. The Vulgate Latin version leaves out the word "sins", and so the Alexandrian copy and some others; and the Syriac version the word "body": by "the flesh" is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by "the sins" of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a "body", because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation:

by the circumcision of Christ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed,

Gill: Col 2:12 - -- Buried with him in baptism,.... The apostle goes on to observe how complete and perfect the saints are in Christ; that they are not only circumcised i...

Buried with him in baptism,.... The apostle goes on to observe how complete and perfect the saints are in Christ; that they are not only circumcised in him in a spiritual sense, and the body of the sins of their flesh is put off, and removed from them, in allusion to the cutting off and casting away of the foreskin in circumcision; but that they and all their sins were buried with Christ, of which their baptism in water was a lively representation: Christ having died for their sins, was laid in the grave, where he continued for a while, and then rose again; and as they were crucified with him, they were also buried with him, as their head and representative; and all their sins too, which he left behind him in the grave, signified by his grave clothes there; and baptism being performed by immersion, when the person baptized is covered with water, and as it were buried in it, is a very significant emblem of all this; it is a representation of the burial of Christ, and very fitly holds him forth to the view of faith in the state of the dead, in the grave, and points out the place where the Lord lay; and it is also a representation of our burial with him, as being dead to sin, to the law, and to the world, by him. This shows now, that baptism was performed by dipping, or covering the whole body in water, for no other form of administration of baptism, as sprinkling, or pouring water on the face, can represent a burial, or be called one; and this is what many learned interpreters own, and observe on this place:

wherein also ye are risen with him; Christ is risen from the dead as the head and representative of his people, and they are risen with him; and their baptism is also an emblem of his and their resurrection, being administered by immersion, in which way only this can be signified; for as the going down into the water, and being under it, represents Christ's descending into the state of the dead, and his continuance in it, so the emersion, or coming up out of the water, represents his rising from the dead, and that of his people in him, in order to walk in newness of life; for the apostle's meaning is, that in baptism saints are risen with Christ, as well as in it buried with him: and this

through the faith of the operation of God; that is, it is through faith that saints see themselves buried and risen with Christ, to which the ordinance of baptism is greatly assisting, where there is true faith; for otherwise, without faith, this ordinance will be of no use to any such end and purpose; and it is not any faith that will avail, but that which is of God's operation; faith is not naturally in men, all men have it not; and those that have it, have it not of themselves, it is the gift of God; it is what be works in them, and by his power performs:

who hath raised him from the dead; this is a periphrasis of God the Father, to whom the resurrection of Christ from the dead is generally ascribed; though not to the exclusion of Christ, and of the Spirit, who were also concerned; and is here added, partly to show in what respect faith, which is God's work, has him for its object, as having raised Christ from the dead, who was delivered for offences, but is risen again through the power of God for justification, and whoever with his heart believes this shall be saved; and partly to show, that the same power is exerted in working true faith in the heart, as was put forth in raising Christ from the dead.

Gill: Col 2:13 - -- And you being dead in your sins,.... Not corporeally, though sin had subjected them to a corporeal death, and their bodies were really mortal, and in ...

And you being dead in your sins,.... Not corporeally, though sin had subjected them to a corporeal death, and their bodies were really mortal, and in a little time must die; but morally, sin had brought a death upon them in a moral sense, they were separated from God, as at death the body is from the soul, and so were alienated from the life of God, and consequently must be dead; they had lost the image of God, which consisted in knowledge, righteousness, and holiness; and were dead as to the understanding of what was good, as to their affections for it, or will and capacity to do it; and, like dead men, were insensible of their state, their sin, and misery; and altogether inactive and helpless in spiritual things, being destitute of spiritual life, strength, and motion; and were moreover in themselves deserving of eternal death, and according to the law of works, under the sentence of it, and so liable and exposed unto it; and all this for, and on account of their sins, their actual sins and transgressions here meant; which separated them from God, deformed his image in them, and hardened their hearts, that they had no true sight and sense of themselves; as also on account of the corruption of their nature, signified in the next clause:

and the uncircumcision of your flesh; which is to be taken not literally, for the prepuce, or foreskin of their flesh, which was a sign and token of the corruption of nature, but figuratively that itself; it being usual with the Jews to call the vitiosity of nature ערל, "uncircumcision"; which, they say y, is one of the seven names of יצר רע, "the evil imagination", or corrupt nature, denoting the pollution, loathsomeness, and abominableness of it:

hath he quickened together with him; that is, with Christ; this may be understood either of the quickening of them in conversion and sanctification; for as they were dead in sin in a moral sense, in conversion a principle of life was implanted in them, or grace, as a living principle, was wrought in their souls by the Spirit of life from Christ; so that they could see their lost state, their need of Christ, the glory of his person and righteousness, the fulness and suitableness of his grace; feel their burdens, and handle the word of life; could hear the Gospel, speak the language of Canaan, breathe in prayer and spiritual desires, walk in Christ, and do all things through him; and this was God's act and not theirs, and owing to his rich mercy and great love: and this may be said to be done "with Christ", because this is in consequence of his being quickened, or raised from the dead; and by it they were made partakers of the life of Christ, they became one spirit with him; and it was not so much they that lived, but Christ lived in them; and besides, they were quickened, in order to live a life of grace and communion with him here, and of glory hereafter: or it may be interpreted of the quickening of them in justification; and the rather, because of what is said in the next clause; and that either openly, as when a sinner is convinced that he is dead in a legal sense, and faith is wrought in him to behold pardon and righteousness in Christ; upon which he prays for the one, and pleads the other; and the Spirit of God seals unto him the pardon of his sins, brings near the righteousness of Christ, enables him to lay hold on it as his, and pronounces him justified by it; and may well be called justification of life, for he is then alive in a legal sense, in his own comfortable view and apprehension of things: or secretly in Christ, as the head and representative of all his people; who when he was quickened, they were quickened with him; when he rose from the dead, they rose with him; and when he was justified, they were instilled in him, and this seems to be the true sense of this passage:

having forgiven you all trespasses. This was a past act, being done and over; not only at first conversion, when a discovery of it was made, but at the death of Christ, whose blood was shed for the remission of sin; yea, even as early as Christ became a surety, when the sins of his people were not imputed to them, but to him: and this was a single act, and done and complete at once; forgiveness of sin is not done by piecemeals, or at different times, or by divers acts, but is done at once, and includes sin past, present, and to come; and is universal, reaches to all sin, original and actual, before and after conversion; sins of thought, word, and action: and this is God's act, and his only; not men, nor ministers, nor angels, can forgive sin; this is the peculiar prerogative of God, and is owing to his abundant mercy and free grace, and which is signified by the word here used. The Syriac and Arabic versions read, "having forgiven us all our trespasses"; and so the Alexandrian copy, and some others, read "us" instead of "you",

Gill: Col 2:14 - -- Blotting out the handwriting of ordinances,.... Various are the senses interpreters give of these words; some think by the handwriting is meant the co...

Blotting out the handwriting of ordinances,.... Various are the senses interpreters give of these words; some think by the handwriting is meant the covenant God made with Adam, Gen 2:17, which being broken, obliged him and all his posterity to the penalty of death, but is cancelled and abolished by Christ; others, the agreement which the Israelites made with God at Mount Sinai, when they said, "all that the Lord hath said will we do, and be obedient", Exo 24:7; which was as it were setting their hands, and laying themselves under obligation to obedience, and, in case of failure, to the penalty of the law; others, God's book of remembrance of the sins of men, out of which they are blotted when pardoned; others, the book of conscience, which bears witness to every debt, to every violation and transgression of the law, which may be said to be blotted out, when pacified with an application of the blood and righteousness of Christ; rather with others it signifies the ceremonial law, which lay in divers ordinances and commands, and is what, the apostle afterwards speaks of more clearly and particularly; and may be called so, because submission to it was an acknowledgment both of the faith and guilt of sin; every washing was saying, that a man was polluted and unclean; and every sacrifice was signing a man's own guilt and condemnation, and testifying that he deserved to die as the creature did, which was offered in sacrifice: or rather the whole law of Moses is intended, which was the handwriting of God, and obliged to obedience to it, and to punishment in case of disobedience; and this the Jews z call שטר חוב, "the writing of the debt", and is the very phrase the Syriac version uses here: now this was as a debt book, which showed and testified the debts of men; that is, their sins, how many they are guilty of, and what punishment is due unto them: and may well be said to be that

that was against us, which was contrary to us; its nature being holy, just, good, and spiritual, is contrary to the unholy and carnal heart of man, and its commands disagreeable to his mind and will; nor can he perform what it requires; nor can he be subject to it without the grace of God, any more than he can like its precepts; and besides, it is contrary to him, and against him, as it charges him with debts, and proves them upon him, so that he has nothing to say in his defence; yea, it proceeds against him, and curses and condemns, and kills him: but God has "blotted" it out, Christ having engaged as a surety for his people, to pay off all their debts; and this being done by him, God has crossed the debt book of the law, has blotted it out, so that this book is of no force; it does not stand against these persons, it cannot show or prove any standing debt, it cannot demand any, or inflict any penalty: nay, he has

took it out of the way; it is not to be seen or looked into as a debt book; it is abolished and done away; it is no more as administered by Moses, as a covenant of works, or as to its rigorous exaction, curse, and condemnation; this is true of the whole law of Moses, as well as of the ceremonial, which is utterly abolished and disannulled in every sense, because of the weakness and unprofitableness of it:

nailing it to his cross: to the cross of Christ, showing that the abolition of it is owing to the cross of Christ; where and when he bore the curse and penalty of the law for his people, as well as answered all the types and shadows of it: it is thought to be an allusion to a custom in some countries, to cancel bonds, or antiquate edicts and decrees, by driving a nail through them, so that they could not be legible any more: or it may be to the writing of Pilate, which contained the charge and accusation against Christ; and which was placed over his head upon the cross, and fastened to it with nails a; every nail in the cross made a scissure in this handwriting, or bond of the law, that lay against us, whereby it was so rent and torn, as to be of no force: thus the Holy Ghost makes use of various expressions, to show that there is nothing in the law standing against the saints; it is blotted out, and cannot be read; it is took away, and cannot be seen; it is nailed to the cross of Christ, and is torn to pieces thereby, that nothing can ever be produced from it to their hurt and condemnation,

Gill: Col 2:15 - -- And having spoiled principalities and powers,.... Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the...

And having spoiled principalities and powers,.... Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the accuser of the brethren, who often objected their debts, with all his works and posse: these Christ has divested of their armour, wherein they trusted to have ruined men, as sin, the law, and death; he has ransomed his people from him that was stronger than they, and taken the prey out of the hands of the mighty; he has bruised the serpent's head, demolished his works, destroyed him himself, and all his powers, and defeated all their counsels and designs against his elect: some render the word Ī±Ļ€ĪµĪŗĪ“Ļ…ĻƒĪ±Ī¼ĪµĪ½ĪæĻ‚, "having put off", or "unclothed": and which some of the ancient writers apply to the flesh of Christ, and understand it of his putting off the flesh by death, whereby he gave the death blow to Satan and his powers, Heb 2:14, to which sense agrees the Syriac version, which renders the words, ובשלח פגרה, "and by the putting off of his body, he exposed to shame principalities and powers": but it may be better interpreted of unclothing, or stripping principalities and powers of their armour, with which they were clothed; as is usually done to enemies, when they fall into the hands of their conquerors: unless rather this is to be understood of Christ's taking away the power and authority of the Jewish ecclesiastical rulers and governors, by abolishing the ceremonial law, and the ordinances of it; declaring himself to be the alone King and Lawgiver in his house, and requiring subjection to his institutions and appointments, which sense agrees with the context:

he made a show of them openly; when being raised from the dead, he ascended on high, and led captivity captive; he led Satan and his principalities and powers captive, who had led others, as he passed through the air, the territories of the devil, in the sight of God and the holy angels:

triumphing over them in it; which some understand of the cross, as if where and by what he got the victory, there he triumphed; the cross, where his enemies thought to make a show of him, expose him to public scorn and contempt, and to triumph over him, was as it were the triumphant chariot, in which he triumphed over all the powers of hell, when he had conquered them by it: but the words may be rendered "in himself", as they are by the Vulgate Latin and Syriac versions; and the sense be, that as he by himself got the victory, his own arm brought salvation to him, so he alone shared the glory and honour of the triumph: or it may be rendered "in him", and the whole in this and the preceding verse be applied to God the Father, who, as in Col 2:12; is said to raise Christ from the dead, to quicken sinners dead in sins, and to forgive all their trespasses; so he may be said to blot out the handwriting of ordinances, and to spoil principalities and powers, expose them to public view and shame, and triumph over them, "in him", in and by his Son Jesus Christ: the whole is an allusion to the victories, spoils, and triumphs, of the Roman emperors, who when they had obtained a victory, a triumph was decreed for them by the senate; in which the emperor was drawn in an open chariot, and the captives being stripped of their armour, and their hands tied behind them, were led before him and exposed to public view and disgrace; while he was shouted and huzzaed through the city of Rome, and had all the marks of honour and respect given him b: now all that is said in the preceding verses show how complete the saints are in and by Christ; and stand in no need of the philosophy of the Gentiles, or the ceremonies of the Jews; nor have anything to fear from their enemies, sin, Satan, and the law, for sin is pardoned, the law is abolished, and Satan conquered,

Gill: Col 2:16 - -- Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the han...

Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the handwriting of the law was blotted out, and torn to pieces through the nails of the cross of Christ, the apostle's conclusion is, that they should be judged by no man; they should not regard or submit to any man's judgment, as to the observance of the ceremonial law: Christ is the prophet who was to be raised up like unto Moses, and who only, and not Moses, is to be heard; saints are to call no man master upon earth but him; they are not to be the servants of men, nor should suffer any yoke of bondage to be imposed upon them; and should they be suffered and condemned by others, as if they were transgressors of the law, and their state bad, for not observing the rituals of the former dispensation, they should not regard such censures, for the judaizing Christians were very censorious, they were ready to look upon and condemn a man as an immoral man, as in a state of damnation, if he did not keep the law of Moses; but such rigid censures were to be disregarded, "let no man judge", or "condemn you"; and though they could not help or hinder the judgment and condemnation of men, yet they could despise them, and not be uneasy with them, but set light by them, as they ought to do. The Syriac version renders it, נדודכון, "let no man trouble you", or make you uneasy, by imposing ceremonies on you: the sense is, that the apostle would not have them submit to the yoke they would lay upon them, nor be terrified by their anathemas against them, for the non-observation of the things that follow:

in meat or in drink; or on account of not observing the laws and rules about meats and drinks, in the law of Moses; such as related to the difference between clean and unclean creatures, to abstinence in Nazarites from wine and strong drink, and which forbid drinking out of an uncovered vessel, and which was not clean; hence the washing of cups, &c. religiously observed by the Pharisees. There was no distinction of meats and drinks before the law, but all sorts of herbs and animals, without limitation, were given to be food for men; by the ceremonial law a difference was made between them, some were allowed, and others were forbidden; which law stood only in meats and drinks, and such like things, but is now abolished; for the kingdom of God, or the Gospel dispensation, does not lie in the observance of such outward things, but in internal ones, in righteousness and peace, and joy in the Holy Ghost; it is not any thing that goes into the man that defiles, nor is anything in its own nature common or unclean, but every creature of God is good, so be it, it be used in moderation and with thankfulness:

or in respect of an holyday; or feast, such as the feast of the passover, the feast of tabernacles, and the feast of Pentecost; which were three grand festivals, at which all the Jewish males were obliged to appear before the Lord; but were never binding upon the Gentiles, and were what the Christians under the Gospel dispensation had nothing to do with, and even believing Jews were freed from them, as having had their accomplishment in Christ; and therefore were not to be imposed upon them, or they condemned for the neglect of them. The phrase εν μερει, which we render "in respect", has greatly puzzled interpreters; some reading it "in part of a feast"; or holyday; as if the sense was, that no man should judge or condemn them, for not observing some part of a festival, since they were not obliged to observe any at all: others "in the partition", or "division of a feast"; that is, in the several distinct feasts, as they come in their turns: some c think the apostle respects the Misna, or oral law of the Jews, in which are several treatises concerning a good day, or an holyday, the beginning of the new year, and the sabbath, which treatises are divided into sections or chapters; and that it is one of these sections or chapters, containing rules about these things, that is here regarded; and then the sense is, let no man judge you or condemn you, for your non-observance of feast days, new moons, and sabbaths, by any part, chapter, or section, of יום טוב, or by anything out of the treatise "concerning a feast day"; or by any part, chapter, or section, of ראש השנה, the treatise "concerning the beginning of the year"; or by any part, chapter, or section, of שבת, the treatise "concerning the sabbath"; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, בפולגא דעאדא, "in the divisions of the feast": frequent mention is made of פרוה החג, "the division", or "half of the feast", in the Jewish writings: thus for instance it is said d,

"three times in a year they clear the chamber (where the half-shekels were put), בפרוה, "in the half", or middle of the passover, in the middle of Pentecost, and in the middle of the feast.

again e.

"there are three times for tithing of beasts, in the middle of the passover, in the middle of Pentecost, and the middle of the feast;

that is, of tabernacles: and this, the Jewish commentators say f, was fifteen days before each of these festivals: now whether it was to this, פרוה, "middle", or "half space", before each and any of these feasts the apostle refers to, may be considered:

or of the new moon; which the Jews were obliged to observe, by attending religious worship, and offering sacrifices; see Num 28:11 2Ki 4:23.

Or of the sabbath days, or "sabbaths"; meaning the jubilee sabbath, which was one year in fifty; and the sabbath of the land, which was one year in seven; and the seventh day sabbath, and some copies read in the singular number, "or of the sabbath"; which were all peculiar to the Jews, were never binding on the Gentiles, and to which believers in Christ, be they who they will, are by no means obliged; nor ought they to observe them, the one any more than the other; and should they be imposed upon them, they ought to reject them; and should they be judged, censured, and condemned, for so doing, they ought not to mind it. It is the sense of the Jews themselves, that the Gentiles are not obliged to keep their sabbath; no, not the proselyte of the gate, or he that dwelt in any of their cities; for they say g, that "it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common feast day; R. Akiba says, as for all Israelite on a feast day; R. Jose says, it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common or week day:

and this last is the received sense of the nation; nay, they assert that a Gentile that keeps a sabbath is guilty of death h; see Gill on Mar 2:27. Yea, they say i, that "if a Gentile sabbatizes, or keeps a sabbath, though on any of the days of the week, if he makes or appoints it as a sabbath for himself, he is guilty of the same.

It is the general sense of that people, that the sabbath was peculiarly given to the children of Israel; and that the Gentiles, strangers, or others, were not punishable for the neglect and breach of it k; that it is a special and an additional precept, which, with some others, were given them at Marah, over and above the seven commands, which the sons of Noah were only obliged to regard l; and that the blessing and sanctifying of it were by the manna provided for that day; and that the passage in Gen 2:3; refers not to the then present time, but על העתיד, "to time to come", to the time of the manna m,

Gill: Col 2:17 - -- Which are a shadow of things to come,.... By Christ, and under the Gospel dispensation; that is, they were types, figures, and representations of spir...

Which are a shadow of things to come,.... By Christ, and under the Gospel dispensation; that is, they were types, figures, and representations of spiritual and evangelical things: the different "meats and drinks", clean and unclean, allowed or forbidden by the law, were emblems of the two people, the Jews and Gentiles, the one clean, the other unclean; but since these are become one in Christ, the distinction of meats is ceased, these shadows are gone; and also of the different food of regenerate and unregenerate souls, the latter feeding on impure food, the ashes and husks of sensual lusts, or their own works, the former on the milk and meat in the Gospel, the wholesome words of Christ; and likewise the clean meat was a shadow of Christ himself, whose flesh is meat indeed, and whose blood is drink indeed. The "holy days", or "feasts" of the Jews, the feasts of tabernacles, of the passover and Pentecost, were types of Christ; the feast of tabernacles, though it was in remembrance of the Israelites dwelling in tents and booths when they came out of Egypt, yet was also a representation of the people of God dwelling in the earthly houses of their tabernacles here on earth; and particularly of Christ's dwelling, or tabernacling in human nature, and who likewise was born at the time of this feast; See Gill on John 1:14. The passover, as it was a commemoration of the deliverance of the Israelites out of Egypt, and of God's passing over their houses when he smote the firstborn of the Egyptians, so it was a type of Christ our passover sacrificed for us, and was kept by Moses in the faith of him, Heb 11:28; there is a very great resemblance, in many particulars, between Christ and the paschal lamb; See Gill on 1Co 5:7. The feast of Pentecost, or the feast of harvest and firstfruits, was a shadow of the firstfruits of the Spirit, which Christ having received, gave to his disciples on that day; and of the harvest of souls to be gathered under the Gospel dispensation, of which the conversion of the three thousand on the day of Pentecost was an earnest and pledge. The "new moon" was typical of the church, which is fair as the moon, and receives all her light from Christ the sun of righteousness; and of the renewed state of the church under the Gospel dispensation, when the old things of the law are passed away, and all things relating to church order, ordinances, and discipline, are become new. The "sabbaths" were also shadows of future things; the grand sabbatical year, or the fiftieth year sabbath, or jubilee, in which liberty was proclaimed throughout the land, a general release of debts, and restoration of inheritances, prefigured the liberty we have by Christ from sin, Satan, and the law, the payment of all our debts by Christ, and the right we have through him to the heavenly and incorruptible inheritance. The seventh year sabbath, in which there was no tilling of the land, no ploughing, sowing, nor reaping, was an emblem of salvation through Christ by free grace, and not by the works of men; and the seventh day sabbath was a type of that spiritual rest we have in Christ now, and of that eternal rest we shall have with him in heaven hereafter: now these were but shadows, not real things; or did not contain the truth and substance of the things themselves, of which they were shadows; and though they were representations of divine and spiritual things, yet dark ones, they had not so much as the very image of the things; they were but shadows, and like them fleeting and passing away, and now are gone:

but the body is of Christ: or, as the Syriac version reads it, "the body is Christ"; that is, the body, or sum and substance of these shadows, is Christ; he gave rise unto them, he existed before them, as the body is before the shadow; not only as God, as the Son of God, but as Mediator, whom these shadows regarded as such, and as such he cast them; and he is the end of them, the fulfilling end of them; they have all their accomplishment in him: and he is the body of spiritual and heavenly things; the substantial things and doctrines of the Gospel are all of Christ, they all come by him; all the truths, blessings, and promises of grace; are from him and by him, and he himself the sum of them all. The allusion seems to be to a way of speaking among the Jews, who were wont to call the root, foundation, substance, and essence of a thing, גופא, "the body of it" n: so they say o,

"the constitutions concerning the sanctification of the offerings and the tithes, are, both the one and the other, גופי תורה, "the bodies", or substantial parts of the law:

and again p, that "the constitutions or rules about the sabbath, the festivals and prevarications, they are as mountains that hang by an hair; for the Scripture is small, and the constitutions are many; the judgments and the services, the purifications and uncleannesses, and the incests, they have, upon which they can support themselves, and these, and these, are גופי תורה, "the bodies of the law":

they say q of a small section, or paragraph, that all the bodies of the law depend upon it: once more r,

"the sabbaths, and the good days (the feasts or holy days) are גופן, "the bodies" of the sign;

which the phylacteries or frontlets were for; but our apostle says, that Christ is the body and substance of all these shadows, in opposition to these sayings and notions of the Jews: some connect this last clause with the former part of the following verse, rendering it as the Arabic version thus, "because of the communion of the body of Christ, let no man condemn you"; and the Ethiopic version thus, "and let no man account you fools, because of the body of Christ", but there is nothing in the text to support these versions,

Gill: Col 2:18 - -- Let no man beguile you of your reward,.... Or prize; the allusion is to the Olympic games, one of which was running races; in which the stadium, or ra...

Let no man beguile you of your reward,.... Or prize; the allusion is to the Olympic games, one of which was running races; in which the stadium, or race plot was fixed, a mark set up to look and run unto, a corruptible crown proposed to be run for, and which was held by one who sat as judge, and determined who got the victory, and to whom the crown belonged; these judges sometimes acted the unfair part, and defrauded the victors of their proper right, and to such the apostle compares the false teachers: the Christian's reward, or prize he is running for, is the incorruptible and never fading crown of glory, life, and righteousness; the race plot is the Christian life, spent in the exercise of grace, and discharge of duty, and in holding fast, and holding out in a profession of faith unto the end; the mark he looks at, and presses towards, is Jesus Christ; and his great concern, the apostle by this metaphor suggests should be, lest by false teachers he should be defrauded of the prize of the high calling of God, through their removing the mark Christ from him, by denying his person and Godhead; or by intercepting his sight of him, placing other objects before him, such as angels, to be worshipped and adored; or by darkening of it, joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; whereby he might seem to come short, or be in danger of coming short of the heavenly glory:

in a voluntary humility and worshipping of angels; these things the apostle instances in, as in what lay their danger of being beguiled of their reward, or prize. True humility is an excellent grace; it is the clothing and ornament of a Christian; nor is there anything that makes a man more like Christ, than this grace; but in these men here respected, it was only the appearance of humility, it was not real; it was in things they devised and willed, not in things which God commanded, Christ required, or the Scriptures pointed at; they would have been thought to have been very lowly and humble, and to have a great consciousness of their own vileness and unworthiness to draw nigh to Christ the Mediator immediately, and by him to God; wherefore in pretence of great humility, they proposed to make use of angels as mediators with Christ; whereby Christ, the only Mediator between God and man, would be removed out of sight and use; and that humble boldness and holy confidence with God at the throne of grace, through Christ, which believers are allowed to use, would be discouraged and destroyed, and the saints be in danger as to the outward view of things, and in all human appearance of losing their reward: "worshipping of angels" was a practice which very early prevailed among some that were called Christians, and for a long time continued in Phrygia and Pisidia; some make Simon Magus, and others Cerinthus, the author of this idolatry; but was not only a branch of the Platonic philosophy, and so a part of that philosophy and vain deceit before mentioned, Col 2:8, which these men might have borrowed from the Gentiles, but was a notion and practice of the Jews: before the Babylonish captivity, the names of angels were not known, nor are they ever mentioned by name in Scripture; hence they say s, that "the names of angels came up with them, or by their means from Babylon:

after this they began to talk much of them, and to have too high a veneration for them, and ascribe too much to them; and observing that the law was ordained, spoken, and given by them, and that the administration of things under the former dispensation was greatly by their means, they fell to worshipping of them t; and the believing Jews were hereby in great danger of falling into the same practice: hence the author of the epistle to the Hebrews, writing to the Jewish church, largely insists on the proof of Christ being superior to angels; showing that he has a more excellent name than they had; that he was the Son of God in such sense as they were not the sons of God; that they were worshippers of him, yea, that they were creatures made by him, and even ministering spirits to his saints, the heirs of salvation: and very rightly, is worshipping of angels condemned here by the apostle, since God only is the object of worship; since these are creatures, and so not to be adored; are worshippers of God and Christ themselves, and have refused adoration when it has been offered to them: that the Jews did, and do worship angels, and make use of them as mediators and intercessors, is clear from their liturgy, or prayer books, where they say u.

"מלאכי ×Ø×—×ž×™×, "O ye angels of mercies", or ye merciful angels, ministers of the most High, entreat now the face of God for good:

and elsewhere w,

"they say three times, let Juhach keep us, let Juhach deliver us, and let Juhach help us:

now Juhach was the name of an angel, who they supposed had the care of men, and is taken from the final letters of those words in Psa 91:11, "for he shall give his angels charge over thee": so they speak of an angel whom they call Sandalphon, who they say is appointed over the prayers of the righteous x: with this notion the judaizing and false teachers seem to have been tinctured, and against which the apostle here cautions the saints, lest, under a show of humility, they should be drawn into it: and to preserve them from it, he observes, that such an one who should spread and propagate such a notion, was one that was

intruding into those things which he hath not seen; thrusting himself in a bold and daring manner into an inquiry and search after, debate upon, and affirmation of things he could have no certain knowledge of; as of angels, whose nature, qualities, works, and ministrations, he had never seen with his bodily eyes; nor could ever discern with the eyes of his understanding any such things in the Scriptures, which he ascribed to them; but they were the birth of his own mind, the fruits of his own fancy and imagination, things devised in his own brain: being

vainly puffed up by his fleshly mind; judging of things not according to the word of God, and with a spiritual judgment, and according to a spiritual sense and experience, but according to his own carnal reason, and the vanity of his mind; being puffed and swelled with an high opinion of himself, of his great parts and abilities, of his knowledge of things above others, and of his capacity to penetrate into, and find out things which were not seen and known by others: this shows that his humility was forced, and only in outward appearance, and was not true and genuine,

Gill: Col 2:19 - -- And not holding the head,.... Christ, as some copies express it; for by making use of angels as mediators and intercessors, Christ the only Mediator, ...

And not holding the head,.... Christ, as some copies express it; for by making use of angels as mediators and intercessors, Christ the only Mediator, the Lord and head of angels, and of the church, was dropped and laid aside; which is another reason the apostle gives, why such men, and their principles and practices, should be shunned and avoided by all those that had a regard for Christ the head:

from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God: by "all the body", or the whole body, is meant the church, the mystical body of Christ; which, like an human body, consists of various members, all in union with one another, and with Christ the head: and "by joints and bands" are intended, either the grace of Christian charity, or love, the bond of perfectness; which is that in Christ's mystical body, as joints and bands are in an human body; for by this the members of Christ are joined, united, and knit together, and make increase: or else the ordinances of the Gospel, by which the saints are kept together in order, and through which is spiritual "nourishment ministered", from Christ the head to them; who hates not his own flesh, the members of his body, but nourishes and cherishes them, with the wine of divine love, with the water of life, with himself the bread of life, with his flesh which is meat indeed, and with his blood which is drink indeed; with his own wholesome words, even the words of faith and sound doctrine: and it is from him, that the saints "are knit together": both to one another in him the cornerstone, and also to him, being made one body and one spirit with him; and so from and through him, this body "increaseth with the increase of God": that which God has appointed for his church, and which he gives; and which it will arrive unto, when all the elect are gathered in, and they are filled with all the gifts and graces of the Spirit, and these are brought to their proper pitch and full degree; all which is had from, and owing to Christ: for if Christ the head is not held, the body will have no nourishment, but soon become a skeleton; the members of it will soon loosen from one another and fall into pieces, and there will be no spiritual increase or edification: all which are so many reasons, why the saints should be upon their guard against these false teachers, and judaizing Christians, and which argument and exhortation the apostle further pursues in the following verses.

Gill: Col 2:20 - -- Wherefore if ye be dead with Christ,.... Or "seeing ye are dead with Christ"; for these words do not signify any doubt about it, but suppose it, and p...

Wherefore if ye be dead with Christ,.... Or "seeing ye are dead with Christ"; for these words do not signify any doubt about it, but suppose it, and press what is taken for granted. They were dead with Christ by virtue of union to him; they being one with him, and considered in him as their head and representative, died in him, and with him; they were crucified with him, as they are said to be buried with him, and risen with him; they were dead with him, by having communion with him in his death; they partook of the benefits of it, as redemption, pardon, justification, and reconciliation; and they were planted together with him in the likeness of his death, not merely partakers of his sufferings, or suffered with him, and were conformable unto his death, by undergoing such like things as he did, but as he died unto sin, and lived unto God, so did they; and through the virtue and efficacy of his death were dead to sin, so as that it was not imputed to them, so as to be freed and discharged from it, that it could not damn and destroy them; yea, so as that itself was crucified with him, and destroyed by him: and also to the law, to the moral law; not but that they lived according to it, as in the hands of Christ, in their walk and conversation, but did not seek for life, righteousness, and salvation by it; they were dead unto it as to justification by it, and even to obedience to it in a rigorous and compulsive way; and to all its terrors and threatenings, being moved to a regard to it from a principle of love to Christ; and to all its accusations and charges, its curses and condemnation, and as a ministration of death, fearing neither a corporeal, nor an eternal one: they were dead also to the ceremonial law, and were free

from the rudiments, or "elements"

of the world: the ordinances of a worldly sanctuary, the rites and ceremonies of the world, or state of the Jews, in opposition to, and distinction from, the Gospel dispensation, or times of the Messiah, called, and that by them, עולם הבא, "the world to come": these were like letters to a language, or like the grammar, which contains the rudiments of it; these were the first principles of the oracles of God, which led to Christ, and had their accomplishment and end in him; and so believers were dead unto them, and delivered from them, as they were also to the world, the Jewish state, and were entered into the world to come; and even to this present evil world, and to the men and things of it, being by Christ crucified to it, and that to them: upon all which the apostle thus reasons,

why, as though living in the world; since ye are dead unto it, and from the rudiments of it, why should ye be as though ye lived in it? his meaning is not, that they should not live in the world, nor among the men of it, for then they must needs go out of the world; saints may live in the world, though they are not of it, and among the inhabitants of it, though they do not belong to them, but to another and better country: nor does he suggest, that they lived according to the course of the world, as they did in their unregenerate state; but what he seems to blame them for, and reason with them about, was, that they acted as if they sought for life and righteousness in the rudiments of the world, or by their obedience to ceremonial rites, or human inventions: for he adds,

are ye subject to ordinances? not civil and political ones, which are for the better and more orderly government of kingdoms, states, and cities, for these the saints ought to be subject to, both for the Lord's sake, and conscience sake; nor Gospel ordinances, as baptism, and the Lord's supper, for such all believers ought to submit unto; but either legal ones, the weak and beggarly elements, the yoke of bondage, the law of commandments contained in ordinances, the handwriting of ordinances, which some were desirous of conforming to; or rather the ordinances and appointments of the Jewish fathers, the traditions of the elders, their constitutions and decrees, which are collected together, and make up their Misna, or oral law; and so the argument is from the one to the other, from the greater to the less, that if they were delivered by Christ from the burdensome rites of the ceremonial law, which were originally appointed by God, it must be great weakness in them to be subject to the ordinances of men; or both the institutions of the ceremonial law, and the decrees of the Jewish doctors about them, which were devised by them, and added to them, and imposed as necessary to be observed, may be intended; of which the apostle gives some particulars in Col 2:21.

Gill: Col 2:21 - -- Touch not, taste not, handle not. This the apostle says, not of himself, but in the person of the Jewish doctors; who urging the use of the ceremonial...

Touch not, taste not, handle not. This the apostle says, not of himself, but in the person of the Jewish doctors; who urging the use of the ceremonial law, to which they added decrees and constitutions of their own, said, "touch not" the dead body of any man, the bone of a man, or a grave, any man or woman in their uncleanness; not only their flesh, but the bed they lay on, or the seat they sat on; or any creature that was by the law unclean; of a Gentile, or any notorious sinner, or common man: hence the Pharisees used to wash themselves when they returned from market, lest they should have been by any means accidentally defiled by touching any thing unclean. There is a treatise in their Misna, called Oholot, which gives many rules, and is full of decrees about things מטמאים במגע, "that defile by touching". And so they likewise said, "taste not", neither the fat, nor the blood of any creature which might be eaten itself, nor swine's flesh, nor the flesh of any creature that chewed the cud, or divided the hoof; nor might the Nazarites taste wine, or strong drink, or vinegar made of either, or moist grapes, or even the kernels and husks; and if a man ate but the quantity of an olive of any of the above things, he was, according to the Jewish canons, to be cut off, or beaten x: and they also said, "handle not"; or, as the Syriac and Arabic read, "do not come near", or "draw not nigh", to a Gentile, to one of another nation, or any unclean person, to whom they forbid any near approach or conversation; or "handle not" any of the above things. Some think that these several rules have respect only to meats; as "touch not", that is, do not eat of things forbidden ever so little; nay, "taste not", do not let anything of them come within your lips; yea, "handle not", do not so much as touch them with your fingers. Others think that touch not regards abstinence from women; see 1Co 7:1; and respects the prohibition of marriage by some in those times; and "taste not", the forbearance of certain meats, at certain times, which God had not restrained any from; and "handle not", that is, make no use of, or enjoy your own goods, and so designs that voluntary poverty which some entered into under the direction of false teachers,

Gill: Col 2:22 - -- Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and deat...

Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and death on them that use them, and comply with them, in order to obtain righteousness and life; for instead of enjoying salvation through them, they were the cause of damnation to them. Or rather the meats not to be touched, tasted, or handled; these are in their own nature perishing things, and perish by being used; they are only of service to the body, and can be of none to the soul; the using of them cannot defile the man, nor an abstinence from them sanctify him, or commend him to God; they only relate to this present life, and will cease with it, and can have no manner of influence on the spiritual and eternal concerns of men: and besides, the ordinances concerning them are not of God, but are

after the commandments and doctrines of men; for so even the ceremonial law, being now abolished, though originally of God, yet the imposition of it, as necessary to salvation, was a commandment and doctrine of man's; and particularly the traditions of the elders, and the various rules and decrees, which the doctors among the Jews obliged men to regard, were human inventions and devices: and this is another reason the apostle makes use of to dissuade from any regard unto them; for whatever is of man, and not of God, in religious worship, ought to be rejected.

Gill: Col 2:23 - -- Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled חכמים, ...

Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled חכמים, "wise men"; and their scholars that received their traditions, and explained and enforced them on others, ×Ŗ×œ×ž×™×“×™ החכמים, "the disciples of the wise men": and they pretended, that these constitutions of theirs were "a hedge for the law", and for the honour of it, and to preserve it, and keep men from transgressing it; and this carried in it some appearance of wisdom: and their pretensions to it lay in the following things,

in will worship; being what was over and above that which was commanded by God, and so, like the freewill offerings under the law, must be acceptable to him; this was one of their colours, which had some show of wisdom, religion, and zeal:

and humility: in worshipping of angels, and not coming directly, and with boldness, to God or Christ; or rather in subjecting themselves to the yoke of the law, and submitting to the decrees of the fathers and doctors of the church, who were more wise, and learned, and knowing than they, and so had the appearance of prudence, gentleness, and goodness:

and neglecting of the body; by fastings and watchings, whereby they seemed to be very religious and devout, holy and mortified persons, who kept under their bodies, subdued their unruly appetites, and fulfilled not the lusts of the flesh: but then this was only a show of wisdom and godliness; there was no truth nor reality in these things; they were only a mere form, an outside show, a mere pretence; there was no true devotion nor religion in them: and so

not in any honour; or to be had in any esteem; for if the rites of the ceremonial law itself were weak and beggarly elements, much more must these additions to it, and corruptions of it, be such; and at most only regarded things external, that were

to the satisfying, of the flesh; either the body, or the carnal mind, in which they were vainly pulled up: though some consider this last clause as explanative of the former, "neglecting of the body", or not sparing it, but afflicting it with austerities of life; depriving it of its proper right, what is necessary for it, not taking due care of it, so as to satisfy nature; whereby instead of honouring, they dishonoured it: for though the body is not to be pampered, and the lusts of it indulged, or luxury and intemperance to be encouraged; yet since the body is the work of God's hands, is the habitation of the soul, and by which it performs its offices, and is the purchase of Christ, the temple of the Holy Spirit, and will be raised a glorious body at the last day, it ought not to be neglected and dishonoured; but should have a sufficiency of food and clothing, whereby it may be comfortably and honourably nourished and supported.

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Commentary -- Verse Notes / Footnotes

NET Notes: Col 2:1 Grk “as many as have not seen my face in the flesh.”

NET Notes: Col 2:2 There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χρ&#...

NET Notes: Col 2:4 Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing agains...

NET Notes: Col 2:5 The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

NET Notes: Col 2:6 The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of s...

NET Notes: Col 2:7 The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a...

NET Notes: Col 2:8 The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμο...

NET Notes: Col 2:9 In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19...

NET Notes: Col 2:11 The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is paral...

NET Notes: Col 2:12 The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective...

NET Notes: Col 2:13 The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle...

NET Notes: Col 2:14 On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as ̶...

NET Notes: Col 2:15 The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are sever...

NET Notes: Col 2:17 The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality ...

NET Notes: Col 2:18 Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitiv...

NET Notes: Col 2:19 The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

NET Notes: Col 2:20 See the note on the phrase “elemental spirits” in 2:8.

NET Notes: Col 2:22 Grk “The commands and teachings of men.”

NET Notes: Col 2:23 The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) ...

Geneva Bible: Col 2:1 For I ( 1 ) would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my ( a ) face in the...

Geneva Bible: Col 2:2 ( 2 ) That ( b ) their hearts might be comforted, being knit together in love, and unto all riches of the ( c ) full assurance of understanding, to th...

Geneva Bible: Col 2:3 In whom are hid all the treasures of ( d ) wisdom and knowledge. ( d ) There is no true wisdom outside of Christ.

Geneva Bible: Col 2:4 ( 3 ) And this I say, lest any man should beguile you with ( e ) enticing words. ( 3 ) A passing over to the treatise following, against the corrupti...

Geneva Bible: Col 2:5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your ( f ) order, and the stedfastness of your ( g ) faith ...

Geneva Bible: Col 2:6 As ye have therefore ( h ) received Christ Jesus the Lord, [so] walk ye in him: ( h ) So then Christ does not depend upon men's traditions.

Geneva Bible: Col 2:8 ( 4 ) Beware lest any man ( i ) spoil you through philosophy and vain deceit, ( 5 ) after the tradition of men, ( 6 ) after the ( k ) rudiments of the...

Geneva Bible: Col 2:9 ( 8 ) For in ( l ) him ( m ) dwelleth ( n ) all the fulness of the Godhead ( o ) bodily. ( 8 ) A reason: because only Christ, being God and man, is m...

Geneva Bible: Col 2:11 ( 9 ) In whom also ye are circumcised with the circumcision made without hands, in putting off the ( p ) body of the sins of the flesh by the circumci...

Geneva Bible: Col 2:12 ( 10 ) ( q ) Buried with ( r ) him in baptism, ( 11 ) wherein also ye are risen with [him] through the faith of the operation of ( s ) God, who hath r...

Geneva Bible: Col 2:13 ( 12 ) And you, being dead in your sins ( 13 ) and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all tres...

Geneva Bible: Col 2:14 ( 14 ) Blotting out the ( t ) handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his c...

Geneva Bible: Col 2:15 [And] having spoiled ( u ) principalities and powers, he ( x ) made a shew of them openly, triumphing over them in ( y ) it. ( u ) Satan and his ange...

Geneva Bible: Col 2:16 ( 15 ) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]: ( 15 ) The con...

Geneva Bible: Col 2:17 Which are a shadow of things to come; but the ( z ) body [is] of Christ. ( z ) The body as a thing of substance and physical strength, he sets agains...

Geneva Bible: Col 2:18 ( 16 ) Let no man beguile you of your reward in a voluntary ( a ) humility and worshipping of angels, ( 17 ) intruding into those things which he hath...

Geneva Bible: Col 2:19 ( 19 ) And not holding the ( c ) Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with t...

Geneva Bible: Col 2:20 ( 20 ) Wherefore if ye be dead with Christ from the rudiments of the world, why, ( e ) as though living in the world, are ye subject to ordinances, (...

Geneva Bible: Col 2:21 ( 21 ) (Touch not; taste not; handle not; ( 21 ) An imitation of these superstitious men, rightly expressing their nature and use of speech.

Geneva Bible: Col 2:22 ( 22 ) Which all are to perish with the using;) ( 23 ) after the commandments and doctrines of men? ( 22 ) Another argument: the spiritual and inward...

Geneva Bible: Col 2:23 ( 24 ) Which things have indeed a shew of ( f ) wisdom in ( g ) will worship, and humility, and ( h ) neglecting of the body; not in any honour to the...

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Commentary -- Verse Range Notes

TSK Synopsis: Col 2:1-23 - --1 Paul still exhorts them to be constant in Christ;8 to beware of philosophy, and vain traditions;18 worshipping of angels;20 and legal ceremonies, wh...

Maclaren: Col 2:6-7 - --Christian Progress As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and builded up in Him.'--Col. 2:6-7 (R.V.). IT is character...

MHCC: Col 2:1-7 - --The soul prospers when we have clear knowledge of the truth as it is in Jesus. When we not only believe with the heart, but are ready, when called, to...

MHCC: Col 2:8-17 - --There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confi...

MHCC: Col 2:18-23 - --It looked like humility to apply to angels, as if men were conscious of their unworthiness to speak directly to God. But it is not warrantable; it is ...

Matthew Henry: Col 2:1-3 - -- We may observe here the great concern which Paul had for these Colossians and the other churches which he had not any personal knowledge of. The apo...

Matthew Henry: Col 2:4-12 - -- The apostle cautions the Colossians against deceivers (Col 2:4): And this I say lest any man beguile you with enticing words; and Col 2:8, Lest a...

Matthew Henry: Col 2:13-15 - -- The apostle here represents the privileges we Christians have above the Jews, which are very great. I. Christ's death is our life: And you, being d...

Matthew Henry: Col 2:16-23 - -- The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed ...

Barclay: Col 2:1 - --Here is a brief lifting of the curtain and a poignant glimpse into Paul's heart. He is going through a struggle for these Christians whom he had neve...

Barclay: Col 2:2-7 - --Here is Paul's prayer for the Church, and in it we distinguish the great marks which should distinguish a living and faithful Church. (i) It should b...

Barclay: Col 2:2-7 - --(iv) The true Church must have the power to resist seductive teaching. It must be such that men cannot beguile it with enticing words. Enticing word...

Barclay: Col 2:8-10 - --Paul begins by drawing a vivid picture of the false teachers. He speaks of anyone who will carry you off as his spoil. The word is sulagogein (4812)...

Barclay: Col 2:11-12 - --The false teachers were demanding that Gentile Christians should be circumcised for circumcision was the badge of God's chosen people. God, they arg...

Barclay: Col 2:13-15 - --Almost all great teachers have thought in pictures; and here Paul uses a series of vivid pictures to show what God in Christ has done for men. The i...

Barclay: Col 2:16-23 - --This passage has certain basic Gnostic ideas intertwined all through it. In it Paul is warning the Colossians not to adopt certain Gnostic practices,...

Constable: Col 2:1-23 - --III. WARNINGS AGAINST THE PHILOSOPHIES OF MEN ch. 2 "The believer who masters this chapter is not likely to be l...

Constable: Col 2:1-7 - --A. Exhortations to persevere in the truth 2:1-7 Paul exhorted his readers to continue to believe and pra...

Constable: Col 2:1-5 - --1. Paul's concern 2:1-5 2:1 Paul used an athletic metaphor to describe his anxieties and deep concerns for his readers and their neighbor Christians. ...

Constable: Col 2:6-7 - --2. Paul's exhortation 2:6-7 "Verses 6 and 7 occupy a pivotal position in the letter. They serve as the basis of Paul's interaction with the Colossian ...

Constable: Col 2:8-15 - --B. The true doctrine of Christ 2:8-15 Paul revealed what his readers enjoyed in Christ in this pericope to encourage them to remain faithful to the tr...

Constable: Col 2:16-23 - --C. The false doctrines of men 2:16-23 Having revealed what believers have in Christ, Paul next pointed out the errors of the false teachers more speci...

College: Col 2:1-23 - --COLOSSIANS 2 B. WARNING AGAINST BEING DECEIVED (2:1-5) 1 I want you to know how much I am struggling for you and for those at Laodicea, and for all ...

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Commentary -- Other

Critics Ask: Col 2:8 COLOSSIANS 2:8 —Does this verse mean Christians should not study philosophy? PROBLEM: Paul warned here, ā€œBeware lest anyone cheat you through...

Critics Ask: Col 2:16 COLOSSIANS 2:16 —Are Christians obligated to keep the Sabbath? (See comments on Ex. 20:8-11 and Matt. 5:17-18 .)   

Evidence: Col 2:9 Was Jesus God in human form? Some may ask how Jesus could be both God and man. It has been well said that when God, the Creator and Sustainer of the ...

Evidence: Col 2:16 Freedom from Sabbath-keeping Some today insist that Christians must keep the Sabbath day, that those who worship on the first day of the week (Sunday...

Evidence: Col 2:21 THE FUNCTION OF THE LAW Some may wonder whether using the Law in evangelism produces legalism. When the Law is used to show a sinner that sin is " ex...

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Introduction / Outline

Robertson: Colossians (Book Introduction) The Epistle to the Colossians From Rome a.d. 63 By Way of Introduction Genuineness The author claims to be Paul (Col_1:1) and there is no real...

JFB: Colossians (Book Introduction) The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in ref...

JFB: Colossians (Outline) ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYST...

TSK: Colossians (Book Introduction) Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to...

TSK: Colossians 2 (Chapter Introduction) Overview Col 2:1, Paul still exhorts them to be constant in Christ; Col 2:8, to beware of philosophy, and vain traditions; Col 2:18, worshipping o...

Poole: Colossians 2 (Chapter Introduction) CHAPTER 2

MHCC: Colossians (Book Introduction) This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent t...

MHCC: Colossians 2 (Chapter Introduction) (Col 2:1-7) The apostle expresses his love to, and joy in believers. (Col 2:8-17) He cautions against the errors of heathen philosophy; also against ...

Matthew Henry: Colossians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians Colosse was a considerable city of Phrygia, and probably not ...

Matthew Henry: Colossians 2 (Chapter Introduction) I. The apostle expresses concern for the Colossians (Col 2:1-3). II. He repeats it again (Col 2:5). III. He cautions them against false teachers ...

Barclay: Colossians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Colossians 2 (Chapter Introduction) Love's Struggle (Col_2:1) (I) The Marks Of The Faithful Church (Col_2:2-7) (Ii) The Marks Of The Faithful Church (Col_2:2-7 Continued) Additions ...

Constable: Colossians (Book Introduction) Introduction Historical background The city of Colosse lay in the beautiful Lycus Vall...

Constable: Colossians (Outline) Outline I. Introduction 1:1-14 A. Salutation 1:1-2 B. Thanksgiving 1:3-8...

Constable: Colossians Colossians Bibliography Abbott, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and...

Haydock: Colossians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE COLOSSIANS. INTRODUCTION. Colosse was a city of Phrygia, near Laodicea. It does not appear that ...

Gill: Colossians (Book Introduction) INTRODUCTION TO COLOSSIANS The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the la...

Gill: Colossians 2 (Chapter Introduction) INTRODUCTION TO COLOSSIANS 2 In this chapter the apostle expresses his great concern for the Colossians, and others he had never seen; exhorts them...

College: Colossians (Book Introduction) INTRODUCTION THE CITY Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its im...

College: Colossians (Outline) OUTLINE SALUTATION - 1:1-2 I. THANKSGIVING - 1:3-8 II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14 III. THE HYMN ABOUT CHRIST - 1:15-20 IV. ...

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