Text -- Colossians 2:1-13 (NET)

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.

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 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 ).

Robertson: Col 2:1

Supply

huper as with huper humōn . 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 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 toutōn after huper . The form heorakan (perfect active indicative of horaō instead of the usual heōrakasin has two peculiarities o in Paul’ s Epistles (1Co 9:1) instead of ō (see note on Joh 1:18 for heōraken ) and ̇an by analogy in place of ̇asin , which short form is common in the papyri. See note on Luk 9:36 heōrakan .

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 .

Robertson: Col 2:2

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).

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 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 epignōsin ).

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

Robertson: Col 2:2

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 epignōsin 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 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 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.

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 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 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).

Robertson: Col 2:5

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 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. 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 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 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.

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 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 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.

Robertson: Col 2:7

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 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.

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."

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.

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 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. 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.

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 2:15; 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 3:10, 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 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 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 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 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 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 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 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.

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.T. only here and Rom 6:4, followed by associative instrumental case (autōi ). 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 hōi kai sunēgerthēte ). "In which baptism"(baptismati , he means). First aorist passive indicative of sunegeirō , 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 tēs pisteōs ).

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 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 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 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 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 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 person common as in Col 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.

Vincent: Col 2:1

I would that ye knew ( θέλω ὑμᾶς εἰδέναι )

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 , 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.

Vincent: Col 2:1

And for as many as ( καὶ ὅσοι )

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 ( παρακληθῶσιν )

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

Vincent: Col 2:2

Knit together ( συμβιβασθέντες )

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.

Vincent: Col 2:2

Of understanding ( συνέσεως )

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

Vincent: Col 2:2

To the acknowledgment ( εἰς ἐπίγνωσιν )

Wrong. Ἑπίγνωσις 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 Χριστοῦ 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 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.

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 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 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 confinement. See on Phi 1:13.

Vincent: Col 2:5

Steadfastness ( στερέωμα )

Only here in the New Testament. See on 1Pe 5:9. The kindred adjective στερεός solid , occurs 2Ti 2:19; Heb 5:12; 1Pe 5:9; and the verb στερεόω 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, " ἐστερέωσε 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 στερέωματι 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.

Vincent: Col 2:6

Christ Jesus the Lord ( τὸν Χριστόν Ἱησοῦν τὸν Κὑριον )

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 - ἐποικοδομούμενοι )

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 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 ( εὐχαριστίᾳ )

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. Εὐχαριστός thankful , εὐχαριστεῖν to give thanks , εὐχαριστία thanksgiving , are found only in Paul's writings.

Vincent: Col 2:8

Beware ( βλέπετε )

Lit., see to it .

Vincent: Col 2:8

Lest any man spoil you ( μὴ τὶς ἔσται ὑμᾶς ὁ συλαγωγῶν )

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 φιλοσοφίας 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. Φιλοσοφία , 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 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 ( στοιχεῖα )

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.

Vincent: Col 2:9

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. 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 ( σωματικῶς )

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 ἐστιν 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 ( ἐστε 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.

Vincent: Col 2:11

In the putting off ( ἐν τῇ ἀπεκδύσει )

Only here in the New Testament; and the kindred verb ἀπεκδύομαι to put off only Col 2:15 and Col 3:9. The verb ἐκδύομαι 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 σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς )

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 σῶμα 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 Χριστοῦ )

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 ( συνταφέντες )

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 βαπτίσματι or βαπτισμῷ )

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 .

Vincent: Col 2:12

Ye were raised with Him ( συνηγέρθητε )

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 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 παραπτῶμασιν ) 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 . Compare Eph 2:11.

Vincent: Col 2:13

He quickened together ( συνεζωοποίησεν )

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 ( χαρισάμενος 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.

Wesley: Col 2:1

Of care, desire, prayer.

Wesley: Col 2:1

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.

Wesley: Col 2:6

In the same faith, love, holiness.

Wesley: Col 2:7

As the vine.

Wesley: Col 2:7

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 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 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.

Wesley: Col 2:10

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. 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.

Wesley: Col 2:11

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.

Wesley: Col 2:11

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, 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 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 sin, the inbred corruption of your nature, your uncircumcised heart and affections.

Wesley: Col 2:13

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.

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 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 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 "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 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."

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 in Christ.

JFB: Col 2:2

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 "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."

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." 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 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 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).

JFB: Col 2:3

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 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).

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.

JFB: Col 2:5

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 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 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 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 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.

JFB: Col 2:7

"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.

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 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."

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 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, 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 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, 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, 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 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). 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.

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) 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.

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 (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 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) 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."

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 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).

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.

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 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 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; Eph 1:7).

JFB: Col 2:13

Greek, "all our trespasses."

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, 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 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 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

Clarke: Col 2:2

Being knit together in love - The word συμβιβασθεντων, or συμβιβασθεντες, 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, 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 - 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 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 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 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 συν ὑμιν ειμι

Χαιρων και βλεπων ὑμων την ταξιν, κ.τ.λ.

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 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 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, 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 συλαγωγων, from συλη, 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 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: Ὁι κατα Μωσην φιλοσοφουντες· "Those who embraced the philosophy of Moses;"Phil., De Nomin. Mutand. And the latter; Τρια παρα Ιουδαιοις ειδη φιλοσοφειται· "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 glossed by the scribes, Pharisees, and rabbins in general. We have often seen that העולם הזה haolam hazzeh , this world, of which του κοσμου 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 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 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, Θεοτης, 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 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 σωματικως 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 εστε 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).

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 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, 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 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

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 alone were uncircumcised.

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 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 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 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 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 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 — “Because I see. ” For and means for, as is customary among the Latins and Greeks. “Go 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.”

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 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, 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. 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; “Beware of philosophy, which is nothing else than vain deceit, ” 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 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 perfect in him. “As to God’s dwelling wholly in Christ, it is in order that we, having obtained him, may posses in him an entire perfection.” 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 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 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: “Why 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.” 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. “We are not only,” says he, “ingrafted into Christ’s death, but we also rise to newness of life:” 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 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, “ 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.” 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.

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 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 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 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.

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 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). "

Defender: Col 2:8

"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 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 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.""

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 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 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 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)."

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, or, care

at : Col 4:13, Col 4:15, Col 4:16; Rev 1:11, Rev 3:14-22

not : Col 2:5; Act 20:25, Act 20:38; 1Pe 1:8

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 2:1; 1Jo 4:12, 1Jo 4:13

all : Col 1:27

of the full : Isa 32:17; 1Th 1:5; Heb 6:11, Heb 10:22; 2Pe 1:10; 1Jo 3:19

understanding : Joh 6:69, Joh 17:3; Rom 16:25; 1Co 2:12; Eph 1:17-19, Eph 3:9, Eph 3:10; Phi 3:8; 2Pe 1:3, 2Pe 3:18

to the : Col 1:9; 1Jo 5:7

of the Father : Col 1:15-17; Isa 53:11; Jer 9:24; Mat 11:25, Mat 11:27; Luk 10:21, Luk 10:22; Joh 1:1-3 Joh 5:17, Joh 5:23, Joh 10:30, Joh 10:38, Joh 14:9-11, Joh 16:15, Joh 17:21-23; 1Ti 3:16

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; Pro 2:4; Mat 10:26; Eph 3:9; Rev 2:17

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 2:9-11; 1Ti 4:1, 1Ti 4:2; 2Ti 2:16, 2Ti 3:13; Tit 1:10,Tit 1:11; 1Pe 2:1-3; 1Jo 2:18, 1Jo 2:26, 1Jo 4:1; 2Jo 1:7; Rev 12:9, Rev 13:8; Rev 20:3, Rev 20:8

enticing : 1Co 2:4

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, 1Co 16:13; 1Th 3:8; Heb 3:14; Heb 6:19; 1Pe 5:9; 2Pe 3:17, 2Pe 3:18

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 2:5; Mic 4:2; Joh 14:6; 2Co 5:7; Gal 2:20; Eph 4:1, Eph 5:1, Eph 5:2; Phi 1:27; 1Th 4:1; 1Jo 2:6

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 : Mat 7:24, Mat 7:25; Luk 6:48; Joh 15:4, Joh 15:5; 1Co 3:9-15; Eph 2:20-22; 1Pe 2:4-6; Jud 1:20

stablished : Col 1:23; Rom 16:25; 1Co 15:58; 2Co 1:21; 2Th 2:17; 1Pe 5:10; 2Pe 3:17, 2Pe 3:18; Jud 1:24

with : Col 1:12, Col 1:13, Col 3:17; Eph 5:20; 1Th 5:18; Heb 13:15

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

philosophy : Act 17:18, Act 17:32; Rom 1:21, Rom 1:22; 1Co 1:19-23, 1Co 3:18, 1Co 3:19, 1Co 15:35, 1Co 15:36; 2Co 10:5 *Gr: 1Ti 6:20; 2Ti 2:17, 2Ti 2:18, 2Ti 3:13

after the tradition : Col 2:22; Mat 15:2-9; Mar 7:3-13; Gal 1:14; 1Pe 1:18

the rudiments : or, the elements, Col 2:20; Gal 4:3, Gal 4:9; Eph 2:2

after Christ : Eph 4:20

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 5:7, 1Jo 5:20

bodily : Luk 3:22; Joh 1:14, Joh 2:21

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; Rev 5:9-13

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 : Col 3:8, Col 3:9; Rom 6:6; Eph 4:22

by : Luk 2:21; 2Co 5:17; Gal 2:20, Gal 4:4, Gal 4:5; Eph 2:10-18

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, Rom 7:4; 1Co 15:20; Eph 1:20, Eph 2:4-6, Eph 5:14; 1Pe 4:1-3

the faith : Luk 17:5 *Gr: Joh 1:12, Joh 1:13, Joh 3:3-7; Act 14:27; Eph 1:19, Eph 2:8, Eph 3:7, Eph 3:17; Phi 1:29; Heb 12:2; Jam 1:16, Jam 1:17

who : Act 2:24; Rom 4:24; Heb 13:20,Heb 13:21

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 2:17, Jam 2:20,Jam 2:26

the uncircumcision : Eph 2:11

he : Psa 71:20, Psa 119:50; Joh 5:21, Joh 6:63; Rom 4:17, Rom 8:11; 1Co 15:36, 1Co 15:45; 2Co 3:6 *marg. 1Ti 6:13

having : Psa 32:1; Isa 1:18, Isa 55:7; Jer 31:34; Act 13:38, Act 13:39; 2Co 5:19; Heb 8:10-12; 1Jo 1:7-9, 1Jo 2:12

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 solicitude which he had had on their account.

What great conflict - Margin, fear, or care. The Greek word is "agony"- ἀγῶνα agōna . It is not, however, the word rendered "agony"in Luk 22:44 - ἀγωνία agōnia - 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 persecutions.

Being knit together in love - The same word which is used here ( συμβιβάζω sumbibazō ) 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 plērophoria ) 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 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, 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 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, 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 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 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 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 theotēs . The word is one that properly denotes the divine nature and perfections. Robinson, Lexicon. It occurs nowhere else in the New Testament.

Bodily - σωματικῶς sōmatikōs . This word also is found nowhere else in the New Testament, though the adjective bodily - σωματικὸς sōmatikos - 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 theotē - "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 theotēs ) "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 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 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 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 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.

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 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’ 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, 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 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 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 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 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, 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 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 (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 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. 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 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.

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 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)

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 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, prædam 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, 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)

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 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 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 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 חכמתא, "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 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 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, 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 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 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 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 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 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 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 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",

Commentary -- Verse Notes / Footnotes

NET Notes: Col 2:1

¹ tn Or “I want you to know how hard I am working for you…”

² tn Grk “as many as have not seen my face in the flesh.”

NET Notes: Col 2:2

¹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

² tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

³ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

⁴ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

NET Notes: Col 2:4

¹ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

² sn 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 against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

NET Notes: Col 2:5

¹ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

² tn Grk “rejoicing and seeing.”

³ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

NET Notes: Col 2:6

¹ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

² tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

NET Notes: Col 2:7

¹ tn Or “having been rooted.”

² sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

³ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

NET Notes: Col 2:8

¹ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

² tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

³ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

NET Notes: Col 2:9

¹ sn 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, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

NET Notes: Col 2:11

¹ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

² tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

³ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

⁴ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

NET Notes: Col 2:12

¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

NET Notes: Col 2:13

¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

² tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

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 flesh;

^{( 1 )} The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.

^{( a )} Me, present in body.

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 the acknowledgement of the mystery of God, and of the Father, and of Christ;

^{( 2 )} He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.

^{( b )} Whom, he never says.

^{( c )} Of that understanding, which brings forth a certain and undoubted persuasion in our minds.

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 corruptions of Christianity.

^{( e )} With a planned type of talk made to persuade.

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 in Christ.

^{( f )} The manner of your ecclesiastical discipline.

^{( g )} Doctrine.

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 world, ^{( 7 )} and not after Christ.

^{( 4 )} He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.

^{( i )} This is a word of war, and it is as much as to drive or carry away a spoil or booty. ^{( 5 )} The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations. ^{( 6 )} The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.

^{( k )} Principles and rules, with which God ruled his Church, as it were under a schoolmaster. ^{( 7 )} A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.

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 most perfect, and passes far above all things, so that whoever has him, requires nothing more.

^{( l )} By these words is shown a distinction of the natures.

^{( m )} This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.

^{( n )} These words declare that the perfect Godhead is in Christ.

^{( o )} The union of God and man, is substantial and essential.

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 circumcision of Christ:

^{( 9 )} Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.

^{( p )} These many words are used to show what the old man is, whom Paul in other places calls the body of sin.

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 raised him from the dead.

^{( 10 )} The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.

^{( q )} See (Rom 6:4).

^{( r )} So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.

^{( 11 )} One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.

^{( s )} Through faith which comes from God.

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 trespasses;

^{( 12 )} Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.

^{( 13 )} A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.

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, which are ended in Christ.

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 characteristic of Paul that he should here use three figures incongruous with each other to express the same idea, the figures of walking, being rooted, and built up. They, however, have in common that they all suggest an initial act by which we are brought into connection with Christ, and a subsequent process flowing from and following on it. Receiving Christ, being rooted in Him, being founded on Him, stand for the first; walking in Him, growing up from the root in Him, being built up on Him as foundation, stand for the second. Fully expressed then, the text would run, As ye have received Christ, so walk in Him; as ye have been rooted in Him, so grow up in Him; as ye have been founded on Him, so be builded up.' These three clauses present the one idea in slightly different forms. The first expresses Christian progress as the manifestation before the world of an inward possession, the exhibition in the outward life of a treasure hid in the heart. The second expresses the same pro-gross as the development by its own vital energy of the life of Christ in the soul. The third expresses the progress as the addition, by conscious efforts, of portion after portion to the character, which is manifestly incomplete until the headstone crowns the structure. We may then take the passage before us as exhibiting the principles of Christian progress.

I. The Origin Of All, Or How Christian Progress Begins.

These three figures, receiving, rooted, founded, all express a great deal more than merely accepting certain truths about Him. The acceptance of truths is the means by which we come to what is more than any belief of truths. We possess Christ when we believe with a true faith in Him. We are rooted in Him. His life flows into us. We draw nourishment from that soil. We are built on Him, and in our compact union find a real support to a life which is otherwise baseless and blown about like thistle-down by every breath. The union which all these metaphors presupposes is a vital connection; the possession which is the first step in the Christian life is a real possession.

There is no progress without that initial step. Our own experience tells us but too plainly and loudly that we need the impartation of a new life, and to be set on a new foundation, if we are ever to be anything else than failures and blots.

There is sure to be progress if the initial step has been taken. If Christ has been received, the life possessed will certainly manifest itself. It will go on to perfection. The union effected will work on through the whole character and nature. It is the beginning of all; it is only the beginning.

II. The Manner Of Christian Progress Or In What It Consists.

It consists in a more complete possession of Him, in a more constant approximation to Him, and a more entire appropriation of Him. Christian progress is not a growing up from Christ as starting-point, but into Christ as goal. All is contained in the first act by which He is first received; the remainder is but the working out of that. All our growth in knowledge and wisdom consists in our knowing what we have when we receive Christ. We grow in proportion as we learn to see in Him the centre of all truth, as the Revealer of God, as the Teacher of man, as the Interpreter of nature, as the meaning and end of history, as the Lord of life and death. Morals, politics, and philosophy flow from Him. His lips and His life and death proclaim all truth, human and divine.

As in wisdom so in character, all progress consists in coming closer to Jesus and receiving more and more of His many-sided grace. He is the pattern of all excellence, the living ideal of whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, virtue incarnate, praise embodied. He is the power by which we become gradually and growingly moulded into His likeness. Every part of our nature finds its best stimulus in Jesus for individuals and for societies. Christ and growth into Him is progress, and the only way by which men can be presented perfect, is that they shall be presented perfect in Christ,' whereunto every man must labour who would that his labour should not be in vain. That progress must follow the threefold direction in the text. There must first be the progressive manifestation in act and life of the Christ already possessed, As ye received Christ Jesus the Lord, so walk in Him.' There must also be the completer growth in the soul of the new life already received. As the leaf grows green and broad, so a Christlike character must grow not altogether by effort. And there must be a continual being builded up in Him by constant additions to the fabric of graces set on that foundation.

III. The Means, Or How It Is Accomplished.

The first words of our text tell us that Ye have received Christ Jesus as Lord,' and all depends on keeping the channels of communication open so that the reception may be continuous and progressive. We must live near and ever nearer to the Lord, and seek that our communion with Him may be strengthened. On the other hand, it is not only by the spontaneous development of the implanted life, but by conscious and continuous efforts which sometimes involve vigorous repression of the old self that progress is realised. The two metaphors of our text have to be united in our experience. Neither the effortless growth of the tree nor the toilsome work of the builder suffice to represent the whole truth. The two sides of deep and still communion, and of strenuous effort based on that communion, must be found in the experience of every Christian who has received Christ, and is advancing through the imperfect manifestations of earth to the perfect union with, and perfect assimilation to, the Lord.

To all men who are ready to despair of themselves, here is the way to realise the grandest hopes. Nothing is too great to be attained by one who, having received Christ Jesus as Lord, walks in Him, rooted and builded up in Him, a holy temple to the Lord.'

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 make confession with the mouth. Knowledge and faith make a soul rich. The stronger our faith, and the warmer our love, the more will our comfort be. The treasures of wisdom are hid, not from us, but for us, in Christ. These were hid from proud unbelievers, but displayed in the person and redemption of Christ. See the danger of enticing words; how many are ruined by the false disguises and fair appearances of evil principles and wicked practices! Be aware and afraid of those who would entice to any evil; for they aim to spoil you. All Christians have, in profession at least, received Jesus Christ the Lord, consented to him, and taken him for theirs. We cannot be built up in Christ, or grow in him, unless we are first rooted in him, or founded upon him. Being established in the faith, we must abound therein, and improve in it more and more. God justly withdraws this benefit from those who do not receive it with thanksgiving; and gratitude for his mercies is justly required by God.

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 confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all things necessary for salvation. By this one word " complete," is shown that we have in Christ whatever is required. " In him," not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.

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 apostle had never been at Colosse, and the church planted there was not of his planting; and yet he had as tender a care of it as if it had been the only people of his charge (Col 2:1): For I would that you knew what great conflict I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh. Observe, 1. Paul's care of the church was such as amounted to a conflict. He was in a sort of agony, and had a constant fear respecting what would become of them. Herein he was a follower of his Master, who was in an agony for us, and was heard in that he feared. (2.) We may keep up a communion by faith, hope, and holy love, even with those churches and fellow-christians of whom we have no personal knowledge, and with whom we have no conversation. We can think, and pray, and be concerned for one another, at the greatest distance; and those we never saw in the flesh we may hope to meet in heaven. But,

I. What was it that the apostle desired for them? That their hearts may be comforted, being knit together in love, etc., Col 2:2. It was their spiritual welfare about which he was solicitous. He does not say that they may be healthy, and merry, and rich, and great, and prosperous; but that their hearts may be comforted. Note, The prosperity of the soul is the best prosperity, and what we should be most solicitous about for ourselves and others. We have here a description of soul-prosperity.

1. When our knowledge grows to an understanding of the mystery of God, and of the Father, and of Christ, - when we come to have a more clear, distinct, methodical knowledge of the truth as it is in Jesus, then the soul prospers: To understand the mystery, either what was before concealed, but is now made known concerning the Father and Christ, or the mystery before mentioned, of calling the Gentiles into the Christian church, as the Father and Christ have revealed it in the gospel; and not barely to speak of it by rote, or as we have been taught it by our catechisms, but to be led into it, and enter into the meaning and design of it. This is what we should labour after, and then the soul prospers.

2. When our faith grows to a full assurance and bold acknowledgment of this mystery. (1.) To a full assurance, or a well-settled judgment, upon their proper evidence, of the great truths of the gospel, without doubting, or calling them in question, but embracing them with the highest satisfaction, as faithful sayings and worthy of all acceptation. (2.) When it comes to a free acknowledgment, and we not only believe with the heart, but are ready, when called to it, to make confession with our mouth, and are not ashamed of our Master and our holy religion, under the frowns and violence of their enemies. This is called the riches of the full assurance of understanding. Great knowledge and strong faith make a soul rich. This is being rich towards God, and rich in faith, and having the true riches, Luk 12:21; Luk 16:11; Jam 2:5.

3. It consists in the abundance of comfort in our souls: That their hearts might be comforted. The soul prospers when it is filled with joy and peace (Rom 15:13), and has a satisfaction within which all the troubles without cannot disturb, and is able to joy in the Lord when all other comforts fail, Hab 3:17, Hab 3:18.

4. The more intimate communion we have with our fellow-christians the more the soul prospers: Being knit together in love. Holy love knits the hearts of Christians one to another; and faith and love both contribute to our comfort. The stronger our faith is, and the warmer our love, the greater will our comfort be. Having occasion to mention Christ (Col 2:2), according to his usual way, he makes this remark to his honour (Col 2:3): In whom are hidden all the treasures of wisdom and knowledge. He had said (Col 1:19) that all fulness dwells in him: here he mentions particularly the treasures of wisdom and knowledge. There is a fulness of wisdom in him, as he has perfectly revealed the will of God to mankind. Observe, The treasures of wisdom are hidden not from us, but for us, in Christ. Those who would be wise and knowing must make application to Christ. We must spend upon the stock which is laid up for us in him, and draw from the treasures which are hidden in him. He is the wisdom of God, and is of God made unto us wisdom, etc., 1Co 1:24, 1Co 1:30.

II. His concern for them is repeated (Col 2:5): Though I am absent in the flesh, yet am I with you in the spirit, joying, and beholding your order, and the stedfastness of your faith in Christ. Observe, 1. We may be present in spirit with those churches and Christians from whom we are absent in body; for the communion of saints is a spiritual thing. Paul had heard concerning the Colossians that they were orderly and regular; and though he had never seen them, nor was present with them, he tells them he could easily think himself among them, and look with pleasure upon their good behaviour. 2. The order and stedfastness of Christians are matter of joy to ministers; they joy when they behold their order, their regular behaviour and stedfast adherence to the Christian doctrine. 3. The more stedfast our faith in Christ is, the better order there will be in our whole conversation; for we live and walk by faith, 2Co 5:7; Heb 10:38.

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 any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, 2Co 11:3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom 16:18. "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you." If sinners entice thee, consent thou not, Pro 1:10. Observe,

I. A sovereign antidote against seducers (Col 2:6, Col 2:7): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, etc. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to. - Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him - to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. - As you have been taught - "according to the rule of the Christian doctrine, in which you have been instructed."Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God's grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,

II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col 2:8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men's sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows,

1. That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ (Col 2:9): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands (Col 2:11), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom 2:29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, Joh 3:5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit 3:5. It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1Pe 3:21. And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom 6:6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, Col 2:10. That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second (Heb 8:7), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb 10:1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, 1Pe 3:22.

2. We have communion with Christ in his whole undertaking (Col 2:12): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.

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 dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, Col 2:13. A state of sin is a state of spiritual death. Those who are in sin are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, he has not a spiritual power, till he has the divine life or a renewed nature. It is principally to be understood of the Gentile world, who lay in wickedness. They were dead in the uncircumcision of their flesh, being aliens to the covenant of promise, and without God in the world, Eph 2:11, Eph 2:12. By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature; and so it shows that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death; so sinners by the guilt of sin are under the sentence of the law and condemned already, Joh 3:18. And dead in state, by reason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Christ we, who were dead in sins, are quickened; that is, effectual provision is made for taking away the guilt of sin, and breaking the power and dominion of it. Quickened together with him - by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls.

II. Through him we have the remission of sin: Having forgiven you all trespasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death; for, as he died for our sins, so he rose again for our justification, Rom 4:25.

III. Whatever was in force against us is taken out of the way. He has obtained for us a legal discharge from the hand-writing of ordinances, which was against us (Col 2:14), which may be understood, 1. Of that obligation to punishment in which consists the guilt of sin. The curse of the law is the hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed is every one who continues not in every thing. This was a hand-writing which was against us, and contrary to us; for it threatened our eternal ruin. This was removed when he redeemed us from the curse of the law, being made a curse for us, Gal 3:13. He cancelled the obligation for all who repent and believe. "Upon me be the curse, my father."He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Christ, and by virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather, 2. It must be understood of the ceremonial law, the hand-writing of ordinances, the ceremonial institutions or the law of commandments contained in ordinances (Eph 2:15), which was a yoke to the Jews and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailed it to his cross; that is, disannulled the obligation of it, that all might see and be satisfied that it was no more binding. When the substance came, the shadows fled away. It is abolished (2Co 3:13), and that which decayeth and waxeth old is ready to vanish away, Heb 8:13. The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing or striking it through with a nail.

IV. He has obtained a glorious victory for us over the powers of darkness: And, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it, Col 2:15. As the curse of the law was against us, so the power of Satan was against us. He treated with God as the Judge, and redeemed us out of the hands of his justice by a price; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were conquered and disarmed by the dying Redeemer. The first promise pointed at this; the bruising of the heel of Christ in his sufferings was the breaking of the serpent's head, Gen 3:15. The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the devil's power, and conquered and disabled him, and made a show of them openly - exposed them to public shame, and made a show of them to angels and men. Never had the devil's kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer - alluding to the custom of a general's triumph, who returned victorious. - Triumphing over them in it; that is, either in his cross and by his death; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him.

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 never seen but whom he loved.

He associates the Laodicaeans with the Colossians, and speaks of all those who had never seen his face. He is thinking of the Christians in that group of three towns in the Lycus valley, Laodicaea, Hierapolis and Colosse and picturing them in his mind's eye.

The word he uses for struggle is a vivid word; it is agon (73), from which comes our own word agony. Paul is fighting a hard battle for his friends. We must remember that, when he wrote this letter, he was in prison in Rome, awaiting judgment and almost certain condemnation. What then was his struggle?

(i) It was a struggle in prayer. He must have longed to go to Colosse himself. He must have longed to face the false teachers and deal with their arguments and recall those who were straying from the truth. But he was in prison. There had come a time when there was nothing left to do but to pray; what he could not do himself, he must leave to God. So Paul wrestled in prayer for those whom he could not see. When time and distance and circumstance separate us from those whom we long to help, there is always one way left to help them and that is the way of prayer.

(ii) It may well be that there was another struggle going on in Paul's mind. He was a human being with all a man's natural problems. He was in prison, awaiting trial before Nero, and the issue was almost certainly death. It would have been easy to play the coward and abandon the truth for the sake of safety. Paul well knew that such a desertion would be disastrous in its consequences. If the young Churches knew that Paul had denied Christ, the heart would be taken from them and it would be the end of Christianity for many. His struggle was not for himself alone; it was also for those whose eyes were fixed upon him as their leader and father in the faith. We do well to remember that in any situation there are those who are watching us; and that our action will either confirm or destroy their faith. Our struggle is never for ourselves alone; always the honour of Christ is in our hands and the faith of others in our keeping.

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 be a Church of courageous hearts. Paul prays that their hearts may be encouraged. The word which he uses is parakalein (3870). Sometimes that word means to comfort, sometimes to exhort, but always at the back of it there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. One of the Greek historians uses it in a most interesting and suggestive way. There was a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakalein (3870) means here. It is Paul's prayer that the Church may be filled with that courage which can cope with any situation.

(ii) It should be a Church in which the members are knit together in love. Without love there is no real Church. Methods of Church government and ritual are not what matter. These things change from time to time and from place to place. The one mark which distinguishes a true Church is love for God and for the brethren. When love dies, the Church dies.

(iii) It should be a church equipped with every kind of wisdom. Paul here uses three words for wisdom.

(a) In Col 2:2he uses sunesis (4907), which the Revised Standard Version translates understandingly. We have already seen that sunesis (4907) is what we might call critical knowledge. it is the ability to assess any situation and decide what practical course of action is necessary within it. A real Church will have the practical knowledge of what to do whenever action is called for.

(b) He says that in Jesus are hid all the treasures of wisdom an knowledge. Wisdom is sophia (4678) and knowledge is gnosis (1108). These two words do not simply repeat each other; there is a difference between them. Gnosis (1108) is the power, almost intuitive and instinctive, to grasp the truth when we see it and hear it. But sophia (4678) is the power to confirm and to commend the truth with wise and intelligent argument, once it has been intuitively grasped. Gnosis (1108) is that by which a man grasps the truth; sophia (4678) is that by which a man is enabled to give a reason for the hope that is in him.

So, then, the real Church will have the clear-sighted wisdom which can act for the best in any given situation; the wisdom which can instinctively recognize and grasp the truth when it sees it; and the wisdom which can make the truth intelligible to the thinking mind, and persuasively commend it to others.

All this wisdom, says Paul, is hidden in Christ. The word he uses for hidden is apokruphos (614). His very use of that word is a blow aimed at the Gnostics. Apokruphos (614) means hidden from the common gaze, and therefore secret. We have seen that the Gnostics believed that a great mass of elaborate knowledge was necessary for salvation. That knowledge they set. down in their books which they called apokruphos (614) because they were barred to the ordinary man. By using this one word Paul is saying, "You Gnostics have your wisdom hidden from ordinary people; we too have our knowledge, but it is not hidden in unintelligible books; it is hidden in Christ and therefore open to all men everywhere." The truth of Christianity is not a secret which is hidden but a secret which is revealed.

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 words translates the Greek word pithanologia (4086). This was a word of the law-courts; it was the word used for the persuasive power of a lawyer's arguments, which could enable the criminal to escape his just punishment. The true Church should have such a grip of the truth that it is unmoved by seductive arguments.

(v) The true Church should have in it a soldier's discipline. As the Revised Standard Version has it, Paul is glad to hear of the order and of the firmness of the faith of the Colossians. These two words present a vivid picture, for they are both military words. The word translated order is taxis (5010), which means a rank or an ordered arrangement. The Church should be like an ordered army, with every man in his appointed place, ready and willing to obey the word of command. The word translated firmness is stereoma (4733), which means a solid bulwark, an immovable phalanx. It describes an army set out in an unbreakable square, solidly immovable against the shock of the enemy's charge. Within the Church there should be disciplined order and strong steadiness, like the order and steadiness of a trained and disciplined body of troops.

(vi) In the true Church life must be in Christ. Its members must walk in Christ; their whole lives must be lived in his conscious presence. They must be rooted and built in him. There are two pictures here. The word used for rooted is the word which would be used of a tree with its roots deep in the soil. The word used for built is the word which would be used of a house erected on a firm foundation. Just as the great tree is deep-rooted in the soil and draws its nourishment from it, so the Christian is rooted in Christ, the source of his life and strength. Just as the house stands fast because it is built on strong foundations, so the Christian life is resistant to any storm because it is founded on the strength of Christ. Christ is alike the source of the Christian's life and the foundation of his stability.

(vii) The true Church holds fast to the faith which it has received. It never forgets the teaching about Christ which it has been taught. This does not mean a frozen orthodoxy in which all adventure of thought is heresy. We have only to remember how in Colossians Paul strikes out new lines in his thinking about Jesus Christ to see how far that was from his intention. But it does mean that there are certain beliefs which remain the foundation and do not change. Paul might travel down new pathways of thought but he always began and ended with the unchanging and unchangeable truth that Jesus Christ is Lord.

(viii) The distinguishing mark of the true Church is an abounding and overflowing gratitude. Thanksgiving is the constant and characteristic note of the Christian life. As J. B. Lightfoot put it: "Thanksgiving is the end of all human conduct, whether observed in words or works." The one concern of the Christian is to tell in words and to show in life his gratitude for all that God has done for him in nature and in grace. Epictetus was not a Christian, but that little, old, lame slave who became one of the great moral teachers of paganism, wrote: "What else can I, a lame old man, do but sing hymns to God? If, indeed, I were a nightingale, I would be singing as a nightingale; if a swan, as a swan. But, as it is, I am a rational being, therefore I must be singing hymns of praise to God. This is my task; I do it, and will not desert this post, as long as it may be given me to fill it; and I exhort You to join with me in this same song." (Epictetus, Discourses 1. 1 6.21). The Christian will always praise God from whom all blessings flow.

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) and could be used of a slave-dealer carrying away the people of a conquered nation into slavery. To Paul it was an amazing and a tragic thing that men who had been liberated (Col 1:12-14), could contemplate submitting themselves to a new and disastrous slavery.

These men offer a philosophy which they declare is necessary in addition to the teaching of Christ and the words of the gospel.

(i) It is a philosophy which has been handed down by human tradition. The Gnostics were in the habit of claiming that their special teaching was teaching which had been told by word of mouth by Jesus, sometimes to Mary, sometimes to Matthew, and sometimes to Peter. They did, in fact, say that there were things which Jesus never told the crowd and communicated only to the chosen few. The charge Paul makes against these teachers is that their teaching is a human thing; it has no basis in Scripture. It is a product of the human mind; and not a message of the Word of God. To speak like this is not to drift into fundamentalism or submit to a tyranny of the written word, but to hold that no teaching can be Christian teaching which is at variance with the basic truths of Scripture and with the Word of God.

(ii) It is a philosophy which has to do with the elements of this world. This is a much-discussed phrase of which the meaning is still in doubt. The word for elements is stoicheia (4747), and stoicheia has two meanings.

(a) It means literally things which are set out in a row. It is, for instance, the word for a file of soldiers. But one of its commonest meanings is the letters of the alphabet, no doubt because they form a series which can be set out in a row. Because stoicheia (4747) can mean the letters of the alphabet, it can also very commonly mean elementary instruction in any subject. We still speak of learning the A B C of a subject, when we mean taking the first steps in it. It is possible that this is the meaning here. Paul may be saying, "These false teachers claim that they are giving you knowledge which is very advanced and very profound. In point of fact it is knowledge which is uninstructed and rudimentary because at the best it is knowledge of the human mind. The real knowledge, the real fullness of God, is in Jesus Christ. If you listen to these false teachers, so far from receiving deep spiritual knowledge, you are simply slipping back into rudimentary instruction which you should have left behind long ago."

(b) Stoicheia (4747) has a second meaning. It means the elemental spirits of the world, and especially the spirits of the stars and planets. There are still people today who take astrology seriously. They wear signs of the zodiac charms and read newspaper columns which tell what is forecast for them in the stars. But it is almost impossible for us to realize how dominated the ancient world was by the idea of the influence of the elemental spirits and the stars. Astrology was then, as someone has said, the queen of the sciences. Even men so great as Julius Caesar and Augustus, so cynical as Tiberius, so level-headed as Vespasian would take no step without consulting the stars. Alexander the Great believed implicitly in the influence of the stars. Men and women believed that their whole lives were fixed by them. If a man was born under a fortunate star all was well; if he was born under an unlucky star, he could not look for happiness; if any undertaking was to have a chance of success, the stars must be observed. Men were the slaves of the stars.

There was one possibility of escape. If men knew the right pass-words and the right formulae, they might escape from this fatalistic influence of the stars; and a great part of the secret teaching of Gnosticism and of kindred faiths and philosophies was knowledge which claimed to give the devotee escape from the power of the stars; and in all probability that was what the false teachers of Colosse were offering. They were saying, "Jesus Christ is all very well, he can do much for you; but he cannot enable you to escape from your subjection to the stars. We alone have the secret knowledge which can enable you to do that." Paul, sufficiently the child of his age to believe in these elemental spirits, answers: "You need nothing but Christ to overcome any power in the universe; for in him is nothing less than the fullness of God and he is the head of every power and authority, for he created them."

The Gnostic teachers offered an additional philosophy; Paul insisted on the triumphant adequacy of Christ to overcome any power in any part of the universe. You cannot at one and the same time believe in the power of Christ and the influence of the stars.

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 argued, had said to Abraham, "This is my covenant, which you shall keep, between me and you, and your descendants after you; Every male among you shall be circumcised" (Gen 17:10).

All through the history of Israel there had been two views of circumcision. There was the view of those who said that in itself it was enough to put a man right with God. It did not matter whether an Israelite was a good man or a bad man; all that mattered was that he was an Israelite and that he had been circumcised.

But the great spiritual leaders of Israel and the great prophets took a very different view. They insisted that circumcision was only the outward mark of a man who was inwardly dedicated to God. They used the very word in an adventurous sense. They talked of uncircumcised lips (Exo 6:12), of a heart which was circumcised or uncircumcised (Lev 26:41; Eze 44:7, Eze 44:9; Deu 30:6); of the uncircumcised ear (Jer 6:10). To them being circumcised did not mean having a certain operation carried out on a man's flesh but having a change effected in his life. Circumcision was, indeed, the badge of a person dedicated to God; but the dedication lay not in the cutting of the flesh but in the excision from his life of everything which was against the will of God.

That was the answer of the prophets centuries before: and that was still Paul's answer to the false teachers. He said to them, "You demand circumcision; but you must remember that circumcision does not mean simply the removal of the foreskin from a man's body; it means the putting off of that whole part of his human nature which sets him at variance with God." Then he went on: "Any priest can circumcise a man's foreskin; only Christ can bring about that spiritual circumcision which means cutting away from a man's life everything which keeps him from being God's obedient child."

Paul goes further. For him this was not theory but fact. "That very act," he said, "has already happened to you in baptism." When we think of his view of baptism we must remember three things. In the early Church, as today in the mission field and even in the Church extension areas, men were coming straight out of heathenism into Christianity. They were knowingly and deliberately leaving one way of life for another; and making in the act of baptism a conscious decision. This was of course, before the days of infant baptism which did not and could not come until the Christian family had become a reality.

Baptism in the time of Paul was three things. It was adult baptism; it was instructed baptism; and, wherever possible, it was baptism by total immersion. Therefore the symbolism of baptism was manifest. As the waters closed over the man's head, it was as if he died; as he rose up again from the water, it was as if he rose to new life. Part of him was dead and gone for ever; he was a new man risen to a new life.

But, it must be noted, that symbolism could become a reality only under one condition. It could become real only when a man believed intensely in the life and death and resurrection of Jesus Christ. It could only happen when a man believed in the effective working of God which had raised Jesus Christ from the dead and could do the same for him. Baptism for the Christian was in truth a dying and a rising again, because he believed that Christ had died and risen again and that he was sharing the experience of his Lord.

"You speak about circumcision," said Paul. "The only true circumcision is when a man dies and rises with Christ in baptism, in such a way that it is not part of his body which is cut away but his whole sinful self which is destroyed, and he is filled with newness of life and the very holiness of God."

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 intention is to show that Christ has done all that can be done and all that need be done, and that there is no need to bring in any other intermediaries for the full salvation of men. There are three main pictures here.

(i) Men were dead in their sins. They had no more power than dead men either to overcome sin or to atone for it. Jesus Christ by his work has liberated men both from the power and from the consequences of sin. He has given them a life so new that it can only be said that he has raised them from the dead. Further, it was the old belief that only the Jews were dear to God, but this saving power of Christ has come even to the uncircumcised Gentile. The work of Christ is a work of power, because it put life into dead men; it is a work of grace, because it reached out to those who had no reason to expect the benefits of God.

(ii) But the picture becomes even more vivid. As the King James Version has it, Jesus Christ blotted out the handwriting of ordinances which was against us; as we have translated it, he wiped out the charge-list which set out all our self-admitted debts, a charge-list based on the ordinances of the law. There are two Greek words here on which the whole picture depends.

(a) The word for handwriting or charge-list is cheirographon (5498). It literally means an autograph; but its technical meaning--a meaning which everyone would understand--was a note of hand signed by a debtor acknowledging his indebtedness. It was almost exactly what we call an I.O.U. Men's sins had piled up a vast list of debts to God and it could be said that men definitely acknowledged that debt. More than once the Old Testament shows the children of Israel hearing and accepting the laws of God and calling down curses on themselves should they fail to keep them (Exo 24:3; Deu 27:14-26). In the New Testament we find the picture of the Gentiles as having, not the written law of God which the Jews had, but the unwritten law in their hearts and the voice of conscience speaking within (Rom 2:14-15). Men were in debt to God because of their sins and they knew it. There was a self-confessed indictment against them, a charge-list which, as it were, they themselves had signed and admitted as accurate.

(b) The word for wiping out is the Greek verb exaleiphein (1813). To understand that word is to understand the amazing mercy of God. The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it; it lay on the surface of the paper and did not, as modern ink usually does, bite into it. Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been. God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been; not a trace remained.

© Paul goes on. God took that indictment and nailed it to the Cross of Christ. It used to be said that in the ancient world when a law or an ordinance was cancelled, it was fastened to a board and a nail was driven clean through it. But it is doubtful if that was the case and if that is the picture here. Rather it is this--on the Cross of Christ the indictment that was against us was itself crucified. It was executed and put clean out of the way, so that it might never be seen again. Paul seems to have searched human activity to find a series of pictures which would show how completely God in his mercy destroyed the condemnation that was against us.

Here indeed is grace. And that new era of grace is further underlined in another rather obscure phrase. The charge-list had been based on the ordinances of the law. Before Christ came men were under law and they broke it because no man can perfectly keep it. But now law is banished and grace has come. Man is no longer a criminal who has broken the law and is at the mercy of God's judgment; he is a son who was lost and can now come home to be wrapped around with the grace of God.

(iii) One other great picture flashes on the screen of Paul's mind. Jesus has stripped the powers and authorities and made them his captives. As we have seen, the ancient world believed in all kinds of angels and in all kinds of elemental spirits. Many of these spirits were out to ruin men. It was they who were responsible for demon-possession and the like. They were hostile to men. Jesus conquered them for ever. He stripped them; the word used is the word for stripping the weapons and the armour from a defeated foe. Once and for all Jesus broke their power. He put them to open shame and led them captive in his triumphant train. The picture is that of the triumph of a Roman general. When a Roman general had won a really notable victory, he was allowed to march his victorious armies through the streets of Rome and behind him followed the kings and the leaders and the peoples he had vanquished. They were openly branded as his spoils. Paul thinks of Jesus as a conqueror enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of evil, beaten for ever, for every one to see.

In these vivid pictures Paul sets out the total adequacy of the work of Christ. Sin is forgiven and evil is conquered; what more is necessary? There is nothing that Gnostic knowledge and Gnostic intermediaries can do for men--Christ has done it all already.

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 led astray by some alluring and enticing new-and-improved brand of Christianity.'"⁹⁵

Constable: Col 2:1-7

A. Exhortations to persevere in the truth 2:1-7

Paul exhorted his readers to continue to believe and practice the truth of God's revelation. He did this to prevent their accepting the erroneous instruction of the false teachers who were seeking to turn them away from God's will.

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. His strivings (1:29) included specific struggles and conflicts for them. Laodicea was about 11 miles west of Colosse also in the Lycus Valley. Another town nearby was Hierapolis. Evidently the false teachers were promoting their views in that entire region. Paul felt concern for all the Christians under this influence including the Colossian and Laodicean believers. He may have meant that he was struggling in prayer for them.⁹⁶

"The Lycus Valley was not evangelized by Paul himself; it is plain from Colossians 2:1 that he was not personally acquainted with the churches there."⁹⁷

2:2-3 The "heart" includes everything in the inner man including the mind (cf. Prov. 23:7). The Christian's wealth is his or her thorough understanding of God's truth. The essence of God's revelation is Christ (cf. 1:27). The better a Christian understands God's true revelation concerning the person and work of Jesus Christ the better he or she will be able to recognize and refute false doctrine.

"Only a love which penetrates to the heart and wells up from the heart can sustain the sort of unity that Paul sought (see also . . . 1:4)."⁹⁸

God has revealed in Christ all that a person needs to know to establish a relationship with God. Thinking that the source of true spiritual wisdom is somewhere other than in Christ can produce terrible disorder in the Christian life. "Knowledge" is genuine understanding and "wisdom" genuine truth (cf. 1:9).

"The word apokruphoi (AV [and NASB], hidden') is emphatic by position, and in the light of this it is just possible that Paul may have in mind something similar to the mystery religions. In them the initiate, after a long period of training and instruction, was allowed to be present at a performance similar to a passion play. By means of the performance the initiate was to have an experience of identification with his god. The instruction given previously enabled the initiate to understand the play. To outsiders the ritual would have been a mystery."⁹⁹

2:4-5 Paul's description of the Colossian church pictures a company of well-disciplined soldiers standing at attention in straight lines. The Greek word stereoma, occurs only here in the New Testament and means "stability."

It ". . . points out that feature in the faith of the Colossians which specially commended it to the notice and eulogy of the apostle, to wit, its unyielding nature, or the stiffness of its adherence to its one object--Christ."¹⁰⁰

So far the believers were holding their position against the false teachers, but Paul feared that this condition might change. He did not want the false teachers to talk them into believing something false by deceptive arguments.

"The implication that Paul can actually see the state of affairs at Colossae (rejoicing and seeing your good order . . .') is, of course, intended more as an expression of what he would hope to see were it possible."¹⁰¹

"This final recall to faith forms an inclusio with 1:4 and thus brackets the whole of the intervening thanksgiving and personal statement as an exposition of that faith . . ."¹⁰²

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 heresy (vv 8-23) having summarized much of what has already been written in the epistle."¹⁰³

2:6 In particular, Paul encouraged his readers to continue following Christ in harmony with the sound teaching that had resulted in their conversion.¹⁰⁴ His point was not that as the Colossians had become Christians by faith in Christ they should continue to walk by faith. This is clear from Paul's word translated "received." It usually refers to the reception of truth through transmission (cf. 4:6; 1 Cor. 11:23; 15:1, 3; Gal. 1:9, 12). It is also clear from the expression "as you were instructed" (v. 7) and the context (vv. 4-5, 8).

"Christ Jesus the Lord" counteracts three false conceptions of the Savior. These are His deity ("Christ") that Judaism denied, His humanity ("Jesus") that Docetists denied, and His sovereignty ("Lord") that many varieties of false teaching denied.

"Since the basic sense of kurios ["lord"] is that of superior to inferior (master to slave; king to subject; god to worshiper), with formally acknowledged rights of the former to command or dispose of the latter (see also 3:22 and 4:1), all would have recognized that acceptance of Christ Jesus as Lord included within it submission of the believer to this Christ and unconditional readiness to act in obedience to him."¹⁰⁵

2:7 Four characteristics describe the healthy Christian in this verse. First, he or she stands firmly rooted as a tree, "born again." Second, he or she is being built up as a building (cf. 1 Pet. 2:2). Third, he or she is becoming increasingly stable in the faith. Fourth, he or she demonstrates the fruit of thankfulness constantly. Four participles in the Greek text describe these characteristics. The first is in the perfect tense indicating the initial reception of new life. The last three are in the present tense revealing the ways in which new life should continually express itself.

"The present passage may imply that those who lack a deep sense of thankfulness to God are especially vulnerable to doubt and spiritual delusion."¹⁰⁶

"A thankful spirit is a mark of Christian maturity. When a believer is abounding in thanksgiving, he is really making progress!"¹⁰⁷

"As in Rom. 1:16-17 and Gal. 1:11-12, these two verses provide a brief summary sentence of the main point to be made in the body of the letter, to serve as a heading to what follows . . ."¹⁰⁸

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 true revelation they had received and believed.

"The apostle now makes his most direct attack against the Colossian heresy.' The entire passage bristles with exegetical difficulties, and calls for closer attention to its wording and argument than any other part of the Epistle."¹⁰⁹

"2:8 functions as a heading and initial statement of the section's theme, in chiastic form:

8a polemical denunciation 16-23

8b in accordance with Christ 9-15"¹¹⁰

2:8 "Philosophy"--this is the only occurrence of the word in the New Testament--here does not refer to the study of basic questions concerning God, man, and the meaning of life. It refers to the speculations and ideas of false teachers not rooted in divine revelation. These ideas had come down by merely human tradition.

"Much depends on our semantics at this point. If by philosophy we mean the search for clarity and understanding regarding the whole of reality, then the Christian must in a sense philosophize. He must think clearly, and he must strive for a self-consistent view of life. In his quest, however, he must always submit to the guidance, limitation, and criticism of the light of divine revelation. On the other hand, if by philosophy we mean human speculation regarding man's basic questions without due respect for the revelation of God, then the Christian, no doubt, will accord this philosophy a greatly diminished relevance to his life and calling. . . .

"I seriously question the view that Paul, as Tertullian after him, is to be understood as condemning all study of philosophy [cf. 1 Cor. 15:1-58; Acts 17:22-30]. . . .

"I take the word, then, to be limited by the context; the Colossian philosophy is in mind, as well as any other, of course, which is not in harmony with divine revelation."¹¹¹

"Empty deception" describes "philosophy." This is clear from the fact that the two nouns are the objects of one preposition, "through" (Gr. dia), and there is no article before "empty deception." The idea is that the particular philosophy Paul had been warning his readers about was empty deception ("vain deceit," AV). These are not two separate dangers. This had come down to his readers as pagan tradition.

"Although the context of Col 2:8 probably has reference to a proto-gnostic type of philosophy at Colosse that had a disastrous mix of legalism, asceticism, and mysticism with Christianity, the implications of Paul's exhortation to beware of philosophy' are appropriately applied to other alien systems of thought that have invaded Christianity down through the centuries since then."¹¹²

". . . We cannot properly beware of philosophy unless we be aware of philosophy."¹¹³

The "elementary principles (Gr. stoicheia) of the world" probably refer to the religious practices the false teachers were promoting that were simply external and physical (v. 20; cf. Gal. 4:3, 9).¹¹⁴ These probably involved observance of the Law of Moses. Christ was neither the source nor the content of these teachings.

"The context makes it clear that these prohibitions refer to things that are ethically neutral, not to things that are inherently sinful. . . . Voluntary self-denial in matters of food can be a helpful spiritual exercise, and may on occasion be recommended by considerations of Christian charity; but what is deprecated here is a form of asceticism for asceticism's sake, cultivated as a religious obligation. . . .

"As has been said, the Colossian heresy was basically Jewish. Yet the straightforward Judaizing legalism of Galatians was not envisaged in Colossians. Instead it was a form of mysticism which tempted its adepts to look on themselves as a spiritual elite. . . .

"To look to movements within Judaism for the source of the Colossian heresy is a wiser procedure than to postulate direct influences from Iranian [Mesopotamian] or Greek culture."¹¹⁵

"It is best to recognize that both Jewish and Gentile elements were present in the Colossian heresy, many of which were generally shared by the populace in the highly charged world of the first century, especially in the syncretistic and Hellenistic mood of Achaia and western Asia Minor. Many of the elements developed into the Gnosticism of the second century but with far more elaborate philosophical-religious views than are found in Colossians. The most one can say of the error in Colossians is that it was a syncretism of Jewish, Gentile, and Christian features that diminished the all-sufficiency of Christ's salvation and His personal preeminence."¹¹⁶

2:9-10a "For" introduces another reason for abandoning the false teaching. What his readers had in Christ was completely adequate. He is the very essence of deity in whom this "fullness" permanently resides (in His present glorified state, cf. 1:19). The Greek word translated deity (theotetos) refers to the unique essence of God (cf. John 1:1). Divinity (theiotes, Rom. 1:20; Acts 17:25), on the other hand, refers to the divine quality of God, which other beings may share (cf. John 1:14).

This fullness was present in Christ's bodily form during His earthly ministry. He did not give up His deity when He became a man. It continues in His resurrected bodily form.¹¹⁷ As those in Christ we, too, partake of His fullness. We have no need that He does not supply.

"This statement crowns Paul's argument. Because Christ is fully God and really man, believers, in union with him, are made full' (ASV), that is, share in his fullness."¹¹⁸

2:10b-12 Christ is the head over all spirit beings ("rule and authority"). Christ's sufficiency is evident in three things that God has done for us in Him: spiritually circumcised us (vv. 11-12), forgiven our sins (vv. 13-14), and given us victory over the forces of evil (v. 15).

Our spiritual circumcision (v. 11) took place when God regenerated us (cf. Gal. 5:24). It involved Christ's cutting off the domination of our sinful nature (flesh), which slavery characterizes the unregenerate person (cf. Rom. 7:24-25). "Baptism" (v. 12) is Spirit baptism.

2:13-14 Unbelievers are sinners by nature ("uncircumcision of your flesh," i.e., sinful nature), and practice ("transgressions," i.e., violations of God's standards). Nevertheless, God has forgiven believers. He has cancelled our bill of debt. This is true whether as Jews we violated the Law of Moses (special revelation) or as Gentiles we violated the law of God written on our hearts (general revelation, Rom. 2:14-15).

The Greek term translated "cancelled out" (v. 14, exaleipsas) suggests the smearing of letters written on wax.¹¹⁹ Our certificate of debt was hostile to us in that it hounded us through a guilty conscience and scriptural warnings. Christ erased the debt, removed the certificate from between us and God, and God crucified the bill of debt with Christ on the cross. The final phrase in verse 14 may be an allusion to the superscription above Jesus' cross.

"What the metaphor says is that Jesus took the damning indictment and nailed it to His cross--presumably as an act of triumphant defiance in the face of those blackmailing powers that were holding it over men and women as a means of commanding their allegiance. If there is an analogy here, it may lie in the fact that Jesus' own accusation was fixed to His cross. Just as His own indictment was fastened there, says Paul, so he takes the indictment drawn up against his people and nails it to His cross. His victorious passion sets them free from their bankruptcy and bondage."¹²⁰

Christ really died as our substitute under the charge of the broken Mosaic Law, not under the supposed charge that He falsely claimed to be the King of the Jews.¹²¹

2:15 The disarming of the angelic rulers probably refers to Christ's defeat of the evil angelic powers by His death and resurrection.¹²² This seems better than His retiring a mediatorial function of the good angels such as their giving of the Law.¹²³

"Christ divested Himself at the cross of the evil powers which had struggled with Him so strongly throughout His ministry in attempts to force Him to abandon the pathway of the cross (cf. Luke 4:1-13; Matt. 16:22-23; Luke 22:53, etc.)."¹²⁴

The public display probably refers to Jesus' disgracing the powers of evil when He died on the cross by bearing the sin that was their claim and hold on human beings. Christ triumphed over Satan's hosts at the cross (cf. 2 Cor. 2:14). "It" seems better than "Him."

"It is more natural to view the principalities and powers here as the defeated foes, driven in front of the triumphal chariot as involuntary and impotent witnesses to their conqueror's superior might."¹²⁵

"The picture, quite familiar in the Roman world, is that of a triumphant general leading a parade of victory. . . . To the casual observer the cross appears to be only an instrument of death, the symbol of Christ's defeat; Paul represents it as Christ's chariot of victory."¹²⁶

This passage is another (cf. 1:15-20) that emphasizes the supremacy of Jesus Christ and accounts for the strong Christological flavor of this epistle.

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 who have not met me personally. ² My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, ³ in whom are hidden all the treasures of wisdom and knowledge. ⁴ I tell you this so that no one may deceive you by fine-sounding arguments. ⁵ For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is.

2:1 I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally.

Though he had not seen the Colossians or the Laodiceans, Paul did not wish this to be a disadvantage. So he describes his struggles for them. He uses the noun form ("how great a struggle I have") of the verb agτnizomai found in the previous verse. The struggle was no doubt the preaching of Christ, here especially as teaching, admonition (1:28), and encouragement toward fuller understanding (2:2). The battle against the threatened inroads of heresy could be part of the specific struggle here.

The reference to Laodicea may indicate that the heresy threatened them as well (cf. 4:13,16). "All who have not met me personally" might refer to others in the Lycus Valley (Hierapolis, 4:13?). If it is understood generally as "any one, anywhere" it would weaken the personal appeal of these words.

2:2 My purpose is that they may be encouraged in heart and united in love,

Paul continues to apply themes to his readers in specific ways which he has previously noted in a general way. "United in love" is a call to the virtue which binds "all together" (3:14) and which was inspired by God's love for them (3:12). Thus we see the contrast of the unitive love in Christ with the divisive effects of the false teaching. Another interpretation of "united" sees the word as referring to instructions. Then the reference would be to Paul's teaching method.

so that they may have the full riches of complete understanding,

"Understanding" (suvnesi" , synesis ) echoes the prayer of 1:9. This fullness (here plhroforiva , plηrophoria , "full assurance") had been addressed in 1:15-20, and awaits further amplification in 2:9-15. When this had been grasped, the emptiness of the heresy would be evident. This understanding would be personal, through being in relationship with Christ. Paul was certainly going beyond mere cognition here.

in order that they may know the mystery of God, namely, Christ,

The last of the verse is confusing in the original Greek. It is, literally, "the mystery of God, Christ." The NIV seems to catch the viewpoint most widely held and most closely conformed to the context. On "mystery" see the notes on 1:26.

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Christ is a treasury whence understanding derives its riches. "Hidden" (ajpovkrufoi , apokryphoi ) could not mean inaccessible, for then the text would be senseless, and would contradict 1:26. Rather, it refers to the place the treasures were stored. Others may claim to find the treasure elsewhere, but "all" indicates the futility of their quest. Any other so-called treasure was incomparable to Christ.

It has been observed that Paul uses typical Jewish terminology in this verse, as some feel was the case in 1:15-18. Thus it is suggested he may be confuting the Jewish element of the heresy (cf. vv. 16f) by using its own language.

2:4 I tell you this so that no one may deceive you

Paul comes at last to a direct warning. His foundation has been so well laid no reader would want to be beguiled. The strength of the appeal here can be appreciated by reviewing all that the letter has said previously about Christ. And the verses to come will make it stronger yet.

by fine-sounding arguments.

"Fine-sounding" (piqanologiva , pithanologia ) was a term used in philosophic discussions for arguments that lacked certainty. Weed suggests a meaning like the modern "fast talk." It had to do with persuasive speech, directed the wrong way. But it did sound good, which made it dangerous.

2:5 For though I am absent from you in body, I am present with you in spirit

Paul, away, knew danger lurked. Though he complimented them with the words "orderly" and "firm," it was never too early to warn about an impending problem. Indeed it would seem that the problem was in some way present but that the church had not yet been affected negatively. Their stability gave Paul good ground on which to rest his exhortations. Their case demonstrates that there is no better defense against heresy than a proper understanding of Christ, both in thought and action.

and delight to see how orderly you are and how firm your faith in Christ is.

"How orderly you are" is rendered "your morale" in the NRSV. In some usages "order" (tavxi" , taxis ) and "firmness" (sterevwma , sterηoma ) referred to military ranks lined up solidly before the enemy. It is debated whether Paul had this image in mind here. It does not affect the basic meaning of the passage, however.

VI. RECEIVING CHRIST AS LORD (2:6-15)

A. CONTINUE IN CHRIST: DON'T BE DECEIVED! (2:6-8)

⁶ So then, just as you received Christ Jesus as Lord, continue to live in him, ⁷ rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

⁸ See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

2:6 So then, just as you received Christ Jesus as Lord, continue to live in him,

Verses 6 and 7 are transitional, catching up ideas Paul has set forth previously, preparatory to his climactic depiction of the blessedness of life in Christ and his assault on the heresy. On Christ and his relationship to men see 1:10,15-20,23 and 27. The reception of Christ may refer to Epaphras' original evangelistic work. The reference to the Lordship of Christ derives its impact from 1:15-20. "Continue to live," in imperative form (peripatei'te , peripateite , lit. "walk"), reaffirms "orderly" and "firm" of verse 5. How could the Colossians contemplate not living "in him," given all Paul had said?

2:7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

Four participles are used by Paul to support "continue to live." O'Brien points out that the first three are all passive, indicating what had been done for the Colossians and what they were to retain. The fourth (perisseuvonte" , perisseuontes , "overflowing") describes what they should continue to do. "Rooted" (ejrrizwmevnoi , errizτmenoi ) is perfect tense - a settled condition - while the next three are present - "now and continuing." "Rooted" is agricultural (cf. Eph 3:17). "Built up" (ejpoikodomou'menoi , epoikodomoumenoi ) is architectural (cf. 2 Cor 10:8; 1 Thess 5:11). "Strengthened" (bebaiouvmenoi , bebaioumenoi ) may be a legal term, indicating the guarantee of a contract (cf. 1 Cor 1:8). "The faith" is probably the Christian teaching which they had received, though some hold it to be one's personal faith. "Thankfulness" is the great motivator to Christian behavior, and is a theme often noted in Colossians (1:3,12; 3:15,16,17; and 4:2).

2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition

From 2:8 to 3:4 Paul addresses the heresy directly, presenting it in strong contrast to what Christ has done for men. There is no indication the false teachers wished to abandon Christ. For them it was "Christ and . . . ." So Paul demonstrates there could be no "Christ and . . . ," but just "Christ only!"

In this section there are 15 words found only here in the New Testament (of 34 such words in Colossians). There are 21 words in this section that are used less than 5 times in the New Testament (of 64 such words in Colossians). Thus the vocabulary of these verses is not typical of Paul's writings. This may be because he was employing the language of the false teachers to turn it against them in refutation.

Sulagwgevw (sylagτgeτ , "carry off"; NIV "take captive"), one of these unique words, warns them not to be led off as a looter might carry off booty. The "deceivers" of verse 4 are the "looters" here. "Philosophy," though only in this form in the New Testament, was a term widely used in the ancient world, by both Greeks and Jews. It had no inherently bad connotation, and may have been a word used to describe the heresy. Paul modified it by "hollow" and "deceptive," words carrying a powerful condemnation, especially in combination with the other language of this verse. "Tradition" (paravdosi" , paradosis , "giving over") implied something handed down from the past, and often gave an air of respect and authority to its contents. So it was "tradition" (heretical) versus "tradition" (Christian). Paul dubbed the one "human" to carry his point. It was really man's word against God's gospel.

and the basic principles of this world rather than on Christ.

The most troublesome interpretative problem here is determining the meaning of "basic principles" (stoicei'a , stoicheia ). The root meaning of the word was "that which is found in a series." In some usages it referred to "earth, wind, fire and water." It also described the letters of the alphabet, in order; or the principles on which all else was built; or the basic elements of which the world was made. Thus as a reference to basic elements the term could have one of a variety of meanings. The word is also found in Colossians 2:20, and elsewhere in the New Testament in Galatians 4:3, 9; Hebrews 5:12; 2 Peter 3:10,12, but none of the New Testament usages gives a completely clear meaning applicable to this text.

What does stoicheia mean here? O'Brien lists three major lines of interpretation. A first sees stoicheia as principles of religious instruction in the world prior to Christ, as if the heretics were returning to an immature stage of religion. A second considers the meaning to be the elements of the visible material world, and would argue the heresy tried to bind adherents to things of this world. The third, and most widely accepted view today, sees stoicheia as personal spiritual beings who would control access to God (in the heresy). They would be the same as the "powers and authorities" of 2:10,15. In some way, then, the attempt was made to relate to these powers. It is objected that this view does not parallel "human tradition." One study (Wink) has argued that no case of this meaning for the term can be clearly documented before the third century A.D. However this does not prove the term could not have been used that way earlier.

The problem is a puzzling one. Paul was probably quoting the false teachers here. Whatever they meant, Paul's "of this world" with the earlier "human" makes their case a pitiful rival to Christ, as the following verses will powerfully demonstrate.

B. "IN CHRIST" (2:9-12)

⁹ For in Christ all the fullness of the Deity lives in bodily form, ¹⁰ and you have been given fullness in Christ, who is the head over every power and authority. ¹¹ In him you were also circumcised, in the putting off of the sinful nature, ^a not with a circumcision done by the hands of men but with the circumcision done by Christ, ¹² having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

^a 11 Or the flesh

2:9 For in Christ all the fullness of the Deity lives in bodily form,

The heretics did not attack faith in Christ, but failed to recognize the real meaning and implications of that faith. This Paul now sets forth. This verse repeats the Christ hymn (1:19) with the addition of "bodily." "In Christ" is literally "in him." "Fullness" (plhvrwma , plηrτma ) can mean that Christ was God in every sense save for the necessary bounds of human limitation. Melick says "Jesus is every bit God." Or, in this context it may primarily indicate the complete working of God to bring salvation. "Deity" is from a Greek term (qeovth" , theotηs ) only here in the New Testament, and indicates the very nature of God.

The problematic part of this verse concerns the meaning of "dwells bodily." Many conjectures have been offered. We believe it refers to the incarnation. Since "dwells" is in the present tense it indicates the risen Christ is still the fullness of deity as savior, as he was upon earth. The significance of the incarnation continues.

Since Christ is the fullness, then the benefits of God's saving grace are to be found nowhere else. The next verse moves on to this point.

2:10 and you have been given fullness in Christ,

In a remarkable parallel the fullness motif continues. Christians have fullness in Christ. The meaning would need to be understood in a way appropriate to the situation and need, since it obviously could not be fullness in exactly the same sense as with Christ. "Fullness" here would certainly mean forgiveness, life, and victory over any hostile powers, as verses 13-15 indicate. It no doubt means even more than that, quite beyond human comprehension (cf. John 1:16). Fullness once again underlines the all-sufficiency of Christ.

who is the head over every power and authority.

On power and authority see 1:16f and 2:15. As Christ was head of the church (1:18), he is head of all entities. He will determine their destiny, and ultimately they cannot resist his headship.

2:11 In him you were also circumcised,

Fullness is described by a number of terms in verses 11-13. In traveling from fullness to baptism Paul passed through circumcision. Why this image? Some suggest the heretics had a circumcision requirement (cf. other aspects of Judaism in v. 16). This was unlikely since Paul said nothing about it, compared to letters like Galatians where his concern was raised so high.

in the putting off of the sinful nature,

As the NIV understands the passage the removal of sin by Christ is compared to the removal of the male foreskin in circumcision. Perhaps an intermediate parallel would be the removal of the garments at baptism. Then in the baptismal burial there would be the death to sin, followed by the resurrection to new life. Baptism was the instrument of sin's removal, though certainly the immersion in water, per se , did not save. Paul gave a spiritual sense to circumcision also in Romans 2:28 and Philippians 3:3. This usage has Old Testament antecedents (Deuteronomy 10:16; 30:6; Jeremiah 4:4). Circumcision implies a divine ordinance (Gen 17:9-14) and the "new" circumcision indicates a new stage in God's dealing with men. The covenant sign for Israel, newly interpreted, has now become appropriate as a covenant sign for all men. Yet we should not push Paul's words beyond his intent. The fact that circumcision was administered to infants cannot be taken to argue for infant baptism. That would introduce a conclusion beyond the intent of the Apostle's argument. Not only does the verse describe the removal of sin, it is an indirect exhortation to live a life free of sin. Further, the circumcision image may say that this was the way the body of flesh was put off, rather than by asceticism.

not with a circumcision done by the hands of men but with the circumcision done by Christ,

An alternative, and we believe less likely, interpretation has been offered. Christ is the subject and the circumcision was his circumcision. This view relies partly on a parallel with 1:22, and indicates Christ's death as well. "Putting off the sinful nature" which in the NIV is an interpretive translation, is given the literal meaning of putting off "the flesh." This is taken to refer to the death of Christ. On this view, then, verse 12 completes the progression through burial and resurrection. Objectors point out that this is a bizarre way of referring to Christ's death, contrasted to the clarity of 1:22, and that there is no specific reference to Christ's death as in 1:22 ("Christ's" in the NIV is "his" in Greek). Also the language would seem to diminish the importance of the resurrection, since Christ was still in his body then. Further, the thrust of these verses was blessings to Christians.

We can sum the context as follows. In Christ is God's fullness bodily. In the church, Christ's body, Christians find fullness. This fullness involves putting off the body of flesh (sin).

2:12 having been buried with him in baptism and raised with him through your faith

In Romans 6:1-4 (the only other passage using language similar to this) baptism is specifically connected with death. Here death is not mentioned, but is clearly implied by "buried," since only corpses are buried. But the greater stress in this verse is on resurrection. Though the final resurrection of the body was to come (3:4), there is no contradiction here to that. The two fit smoothly into the one system, if the nature of each is known. Between the two stands the call to faithful service which fills the New Testament, and the danger of apostasy (cf. 1 Cor 10:1-13).

in the power of God, who raised him from the dead.

Normally the power of God refers to that which is given by God to the Christian. Here it is what the Christian believes, but probably also implies the further power of God that characterized Christian experience. It would be a risk to volunteer to die unless there were hope of resurrection. Note the paradox here with verse 10 - "fullness." In Christ is fullness in death.

This text is pivotal in the book. Throughout readers are called to a deeper understanding and practice of the commitment they have made to Christ. It is clear that they all had been baptized, and that it was at that point the transition from death to life was made. This is not to imply water or works salvation, nor to discount faith, but to say that this act, symbolic of what happened to Christ, was a "rite of passage" from the old life to the new. As one author has noted, in baptism God chose to make something happen. Otherwise Paul's words make no sense. Baptism is like the neck of the hourglass, through which the sand must pass to go from one end to the other.

C. DEATH TO LIFE (2:13-15)

¹³ When you were dead in your sins and in the uncircumcision of your sinful nature, ^a God made you alive with Christ. He forgave us all our sins, ¹⁴ having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. ¹⁵ And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. ^b

^a 13 Or your flesh ^b 15 Or them in him

2:13 When you were dead in your sins and in the uncircumcision of your sinful nature,

Paul describes their pre-baptism life, and repeats the images of the two previous verses. Death (by implication) with Christ (from v. 12) delivers from death in sin. In other words, death is inevitable, but one could choose one's death (in sin or to sin). "Uncircumcised" picks up verse 11. Here it seems to have two senses; as Gentiles, and as unredeemed persons, with the latter the more significant. The Greek term rendered "sins" (paraptwvmata , paraptτmata ) is not the usual word (it literally means "false step") but there seems no difference in significance.

God made you alive with Christ.

Dead men cannot bring themselves to life, nor could those dead in sin achieve their own forgiveness. The "sheer grace" of God pictured here is an effective counter to any requirements the false teachers suggested were necessary for salvation. Forgiveness is finally specified in the last part of the verse, though implied throughout the paragraph.

He forgave us all our sins,

Because of the style of verses 13c-15, with the large number of uncharacteristically Pauline words, some think they may be a confession of faith from the life of the church which Paul has employed here to suit his purposes.

2:14 having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross.

God has taken away sin by Jesus' death on the cross. Both the debt and the document recording it were destroyed. Note how Paul emphasizes this with "canceled," "take it away," and "nailed." Thus we have obliteration, deportation and nailing, which may bear some relation to the charges against Christ, or to Jesus' body itself as it was nailed to the cross. But what is the meaning of "written code" and "regulations" which Paul (perhaps from a church confession) used here? And why did Paul choose this way of making his point? It may have been a specific refutation dealing with the Jewish regulations of verse 16, as well as with the "regulations" of verse 20.

"Written code" comes from a word (ceirovgrafon , cheirographon ) meaning, literally, "handwriting." It meant a document designating an obligation. The idea of a divine accounting of man's debts was familiar to the Judaism of the day. To what did it refer? We consider the most likely view to be any code of conduct under which a man stood, but which he could not keep. For the Jew this would be the Law of Moses (Gal 3:10,12). For Gentiles it would be the moral law, however understood (cf. Rom 2:12-15). The code of conduct, not perfectly obeyed, would have penalties. Ultimately the failure would be failure to obey God. Thus one was locked into condemnation, save for grace (v. 13, and cf. Gal 3:24f; Rom 3:21ff). Now Christians were free from the condemnation of the document, though not free from responsibility (cf. 3:1-4).

2:15 And having disarmed the powers and authorities, he made a public spectacle of them,

Another consequence or blessing of Christ's death and resurrection was making the "powers and authorities" into a "spectacle." Paul had already asserted that they owed their origin to Christ (1:16) and that he was their head (2:10).

Two interpretive problems occur here, concerning first, the subject of the verse, and second, the meaning of the word translated "disarmed" (from ajpekduvw , apekduτ ). Is God or Christ the subject here? The natural sense seems to be God, going back to verse 13, "God made you alive." God, then, disarmed and humiliated the powers and authorities, but did it through Christ.

triumphing over them by the cross.

The view that Christ was the subject is interwoven with the meaning of "disarmed." Those arguing this position say the subject changed to Christ in verse 14. The verb "disarmed" is in the middle voice, picturing the subject acting on or for himself. Thus it is held that Christ divested himself of the "powers" by his death, and the last part of the verse is translated "in him" to support this. "By the cross" of the NIV is an interpretive translation of the Greek, which can be rendered "in it," and legitimately refer to the cross.

The view that Christ is the subject goes against the natural sense of the passage. The middle voice can also be translated as active. Further there is no indication that Christ had to divest himself of the powers and authorities, though one might see them as having the power to cause his death.

However understood, the powers that led Jesus to death were vanquished by their very deed and the subsequent resurrection. Now, humiliated and powerless, they were publicly displayed as victims. The image is of the captives in a triumphal return procession of soldiers.

VII. WARNINGS AGAINST THE HERESY (2:16-23)

A. DON'T LOSE THE PRIZE! (2:16-19)

¹⁶ Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. ¹⁷ These are a shadow of the things that were to come; the reality, however, is found in Christ. ¹⁸ Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. ¹⁹ He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

2:16 Therefore do not let anyone judge you by what you eat or drink,

The "philosophy" of 2:8 is now described, though to the modern reader much still remains unclear. The Colossians could no doubt "fill in the gaps" by their understanding of their local situation. It is difficult to meld the elements described in verses 16-23 into a coherent whole. It would seem there was no intent to deny Christ, but rather to "add" to faith in him. The best antidote to this, as Paul has so powerfully demonstrated to this point, was to truly understand Christ and his work. We cannot fully know just what specific perception the false teachers had of Christ.

Paul tells the Colossians not to worry about judgment or disqualification (v. 18) from the heretics, who would judge by the "basic principles" of verse 20 (see discussion on 2:8). To submit to the regulations would be to submit to the wrong powers.

It is assumed that the heretics forbade food and drink, and required the observance of holy days. These items appear at first to be aspects of Judaism, and one might suspect the same problem that plagued the Galatian churches - the attempt to bind the Law of Moses on Gentiles. "Drink," however, creates a problem, since there were no Jewish prohibitions at this point (Lev 10:9; 11:34,36 and Num 6:3 were special cases). Thus some have suggested these were non-Jewish ascetic regulations (cf. vv. 21,23), perhaps practiced to prepare for divine revelation (worship of angels - v. 18?) or for some other reason. Lohse notes, for example, that ancients could abstain from meat to achieve purity. Cf. also 1 Timothy 4:3.

or with regard to a religious festival, a New Moon celebration or a Sabbath day.

The festivals, celebrations and sabbaths (v. 17) seem to refer to annual, monthly and weekly Jewish observances. Paul does not condemn their observance per se , but does argue against them as prompted by the stoicei'a ( stoicheia , v. 20) and as items necessary for salvation. He makes this clear in verse 17. It appears from the present verse that a strange mixture of Jewish and pagan elements characterized the "philosophy" Paul was combatting. One provocative view suggests that the heretics held that supernatural powers stood behind the seasonal changes which the festivals, etc., celebrated. However, it is hard to think Paul would be silent about it if that were the case.

2:17 These are a shadow of the things that were to come; the reality, however, is found in Christ.

"Shadow" depicts a transitory thing, but it did relate to what would come. Thus it would seem that the holy days, at least, were Jewish (cf. Heb 8:5, 10:1). But the old foretold the new. "Reality" translates sw'ma (sτma ), the usual word for body. But the sτma was Christ himself. It is possible both Paul and the heretics agreed the items of verse 16 were shadows. They would differ, presumably, regarding the identity of the "reality."

2:18 Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize.

In a difficult section of the book this verse is the most difficult. A comparison of English translations indicates something of the problems. And even when the Greek has been translated the question of its meaning remains. In our discussion we rely heavily on O'Brien, who in turn discusses the view of Francis in detail (F.O. Francis, "Humility and Angelic Worship in 2:18," in Conflict at Colossae ).

The verse opens in Greek with Paul's warning about disqualification. It would appear the heretics maintained an air of superiority toward others (humility notwithstanding). But to follow their practices would keep one from the prize, as the NIV renders it. However, "for the prize" is not in the Greek, so the NIV again translates interpretively. In following Christ there could be no disqualification, since he embodied total reality. Another way of seeing this verse would be to translate "condemn" or "judge" (as in v. 16) instead of "disqualify," with the sense that the heretics condemned those who did not share in their practices.

The expression "false humility" is actually only the word for "humility" (tapeinofrosuvnh , tapeinophrosynη ), and is the same term that describes a virtue in 3:12. Given the context, and "puffs up" later in the verse, "false" may be an appropriate addition, and the idea is found in other translations than the NIV. It could describe the zeal and submissiveness with which the adherents practiced the heretical activities. Another possibility is suggested by Francis, who cites parallels to instances where the term indicated fasts and other sorts of self-denial (as in v. 21) which were believed to enhance visions of "heavenly mysteries." This view does make a logical connection with verses 20-23.

"Worship of angels" is generally understood as the praise directed to beings less than God. But Francis suggests the Greek is to be understood as the worship which angels themselves performed (subjective genitive) and he supports this from Jewish (nonbiblical) literature. The meaning, then, would be an exalted experience in which the practitioners would either observe or participate in the angelic worship of God. This would be some type of visionary experience.

Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.

The next expression in Greek is the most difficult in the verse. The NIV has "goes into great detail about what he has seen," and the NRSV has "dwelling on visions." The literal translation is "which he has seen upon entering," and the problematic word is that translated "entering." The word ejmbateuvw (embateuτ ) can be rendered "to set foot upon," "enter," "come into possession of," or "enter into a subject" (with the idea of investigation). Numerous interpretations of the meaning have been offered. Dibelius understood it as paralleling the rites of the mystery religions, but this view lacks corroborative evidence from elsewhere in Colossians. Others think it refers to investigating what was seen in a vision. Francis thinks the "seen" was the mental vision of the angels worshiping God, and that the "entering" was the worshipers coming into the heavenly realm and the worship taking place there through that vision. Despite the difficulties the verse refers to a mystical, esoteric spiritual experience, probably available only to a few, which doubtless made those who experienced it convinced they were of a higher level of relationship to God. To them salvation through Christ was not enough. They had to be saved by this mysterious "more."

Whatever their estimates of themselves and their experiences, Paul delivered a telling blow when he told them they were puffed up with idle notions, and that their mental state, rather than being deeply in tune with things divine, was really "unspiritual." The Greek tou' nooÉ" th'" sarkov" (tou noφs tηs sarkos ) is literally "mind of the flesh," and a fleshly mind often refers to that which is opposed to God (cf. Rom 8:5f). They may have felt themselves exalted and "super-spiritual." In reality they were most conceited and unspiritual. What a devastating judgment, the more so when considered over against their self-estimate!

2:19 He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

Perhaps one could argue that the additional activities described in verses 16-18 did not destroy discipleship to Christ. Paul dispelled that notion. It was an "either/or," not a "both/ and." In describing Christ as Head, source of unity and nourishment and avenue of divinely produced growth, Paul painted, by contrast, a miserable picture of the heretics. They had no relation to Christ, despite any claims they may have made. They had no divine source of nourishment ("supported"; from ejpicorhgevw , epichorηgeτ , "supply/furnish") or unity ("held together"; from sumbibavzw , symbibazτ , the same verb as "united" in 2:2). They were spiritually starved, despite their claims, and divisive. Since they were cut off from nourishment, they did not have the possibility of growth. They were stunted, and whatever they might have considered growth was not growth at all. These "puffed up" people were pathetic creatures indeed, claiming burgeoning health when actually suffering starvation.

B. SHUN WORLDLY RULES! (2:20-23)

²⁰ Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: ²¹"Do not handle! Do not taste! Do not touch!"? ²² These are all destined to perish with use, because they are based on human commands and teachings. ²³ Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

2:20 Since you died with Christ to the basic principles of this world,

Not only had the heretics lost connection with the head, those truly in Christ had died to such "basic principles." Death with Christ was accomplished in baptism (v. 12, and cf. Rom 6:1-4). The heretics were not living out the consequences of their baptism. On "basic principles" cf. the discussion at 2:8. The understanding of this text depends on how the term is interpreted; whether it means spiritual powers or the elements of worldly life apart from Christ. If the latter, Paul may have meant that the appearance of spiritual excellence in the heresy was really a disguised form of the old life, before Christ. Perhaps this was because human will and desire were placed ahead of submission of Christ.

why, as though you still belonged to it, do you submit to its rules:

"Rules" (a form of dogmativzw , dogmatizτ ) is from the Greek root translated "regulations" in verse 14. Though not involving immoral behavior, they did involve an implicit denial that Christ's sacrifice was sufficient for salvation.

2:21 "Do not handle! Do not taste! Do not touch!"?

The NIV places these three absolute prohibitions in quotation marks, implying, correctly we think, that Paul was quoting the false teachers. These rules probably had to do with eating and drinking, as in verse 16, though it is hard to see the exact meaning of not handling or touching. Some scholars suggest a progression in the terms here, from the broadest to the narrowest meaning. ("Don't do this . . . don't even do this.") This attractive suggestion is difficult to support from the Greek, however. Some suppose there may have been subregulations under these headings. Salvation to the heretics was related to physical contact and diet. As indicated in the notes at verse 16, these prohibitions may have been intended to make possible the experience described in verse 18.

2:22 These are all destined to perish with use, because they are based on human commands and teachings.

Two criticisms are made by Paul in this verse. The first was the perishability of the material things which the heretics gave such importance, and the second was that the rules were of human origin, not divine. One's relation to God did not depend on whether one used or abstained from food and drink. Elsewhere Paul said no food was unclean in itself (Rom 14:14; 1 Cor 8:8; 10:25f; 1 Tim 4:3). The heretics rested their spiritual welfare on a material, not a spiritual, foundation. Material things were as important to them in one way as greed was to sinners in another way. In both cases the material world dictated their actions (cf. Titus 1:13-15).

2:23 Such regulations indeed

"Such regulations" is added in the NIV. This verse is very difficult in the Greek, which leads to quite opposite translations. The NIV indicates the heretical practices were valueless to restrain "sensual indulgence." Others suggest a reading which would indicate that all these things did was to gratify the flesh. In neither case is the translation smooth. Theologically both possibilities are true. External prohibitions alone did not produce godliness - it was a matter of the heart. On the other hand a religion concerned with taboos could also have the effect of indicating that all that mattered was dealing with fleshly appetites. In both cases the inner dimension of the faith would be ignored (contrast "set your hearts" in 3:1).

Another issue of interpretation is determining which language quoted the heretics and which was Paul's. Though not affecting the overall meaning of the verse, knowing this would assist in knowing when the language was straightforward, and when it had an implied criticism.

have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body,

The "appearance of wisdom" echoes "fine sounding" of verse four. Here the translation is an interpretation of the literal "which is a word having wisdom." The NIV assumes these words were a criticism, not a quotation of the heretics. All treasures of wisdom are found in Christ (2:3). "Self-imposed worship" is translated differently in various versions. It is literally "will worship" (ejqeloqrhskiva , ethelothrηskia ). It has been suggested this was the term used by the devotees of the heresy to indicate their free choice of the cult. Other meanings are also possible. "False" is interpolated, as in verse 18, since the Greek has only the word rendered "humility" (tapeinofrosuvnh , tapeinophrosynη ). "Harsh treatment" probably refers to the prohibitions of verses 16 and 21, and may indicate other ascetic practices not enumerated by Paul.

but they lack any value in restraining sensual indulgence.

The last of the verse is literally "not in a certain value toward satisfying the flesh." Because it is unclear it has led some (as NIV) to indicate the regulations were ineffectual; and others argue it means that the heresy only served to gratify the flesh.

As an alternative, making the heresy pale by comparison, Paul offers 3:1-4.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Col 2:8

COLOSSIANS 2:8 —Does this verse mean Christians should not study philosophy?

PROBLEM: Paul warned here, “Beware lest anyone cheat you through philosophy and empty deceit.” Does this mean that Christians should not study philosophy? If so, then why did God give us a mind and command us to think ( Matt. 22:37 ) and reason ( 1 Peter 3:15 )?

SOLUTION: First of all, the Bible is no more against philosophy than it is against religion. It is not against philosophy, but against vain philosophy, which Paul calls “empty deceit” (v. 8 ). Likewise, the Bible is not opposed to religion, but only against vain religion (cf. James 1:26-27 ).

Further, Paul is not speaking about philosophy in general, but about aparticular philosophy, usually understood as an early form of Gnosticism. This is indicated by his use of the definite article (in Greek), which should be translated “thephilosophy” or “this philosophy.” So Paul was referring to this particular gnostic-like philosophy that had invaded the church in Colosse and involved legalism, mysticism, and asceticism (cf. Col. 2 ) and not to all philosophy.

What is more, Paul himself was well trained in the philosophies of his day, even quoting them from time to time (cf. Acts 17:28 ; Titus 1:12 ). Paul successfully “reasoned” with the philosophers on Mars Hill, even winning some to Christ ( Acts 17:17 , 34 ). Elsewhere he said a bishop should be able “to exhort and convict those who contradict” ( Titus 1:9 ) and that he was “appointed for defense of the Gospel” ( Phil. 1:17 ). Peter exhorted believers to “always be ready to give a defense to everyone who asks you a reason for the hope that is in you” ( 1 Peter 3:15 ). Indeed, Jesus said the great command is to love the Lord “with all your mind” ( Matt. 22:37 ).

Finally, God places no premium on ignorance. In fact, He knows we cannot “beware of philosophy” unless we are aware of it. No one would go to a doctor who did not study sickness. But, herein lies the danger. The Christian should approach the false philosophies of the world the way a medical researcher approaches the AIDS virus. The scientist should study them objectively and carefully to find out what is wrong with them, but not subjectively and personally so that he or she catches the “disease.”   

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 universe, became a man, He didn’t cease to be God. He created a body, and then filled that body as a hand fills a glove ( Heb 10:5 ). See 1Ti 3:16 .

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 doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

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 reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Outline)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

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 have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

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 of angels; Col 2:20, and legal ceremonies, which are ended in Christ.

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 to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

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 Jewish traditions, and rites which had been fulfilled in Christ.

(Col 2:18-23) Against worshipping angels; and against legal ordinances.

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 far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

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 among the Jews (Col 2:4, Col 2:6, Col 2:7), and against the Gentile philosophy (Col 2:8-12). IV. He represents the privileges of Christians (Col 2:13-15). And, V. Concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels (Col 2:16-23).

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 letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

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 To Christ (Col_2:8-23)

2:8-23 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world, and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism, and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. God made you alive with him, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins, and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame, and, through the Cross, led them captive in his triumphal train. Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from whom the whole body, supplied and held together by the joints and muscles, increases with the increase which only God can give. If you died with Christ to the elements of this world, why do you continue to submit yourselves to their rules and regulations, as if you were still living in a world without God? "Handle not! Taste not! Touch not!" are their slogans. These are rules which are humanly taught and humanly imposed, and they are rules which deal with things which are destined for decay as soon as they are used. These things have a reputation for wisdom, with their self-imposed devotion and their flaunting humility and their stern treatment of the body, but they have no kind of value in remedying the indulgence of sinful human nature.

There can be no doubt that for us this is one of the most difficult passages Paul ever wrote. For those who heard or read it for the first time it would be crystal clear. The trouble is that it is packed from beginning to end with allusions to the false teaching which was threatening to wreck the Colossian Church. We do not know precisely what that teaching was. Therefore the allusions are obscure and we can only guess. But every sentence and every phrase would go straight home to the minds and the hearts of the Colossians. It is so difficult that we propose to treat it in a slightly different way from our usual practice. We have set it out as a whole, in what is more of a paraphrase than a translation. We will take out its leading ideas, for it is possible to see the main lines of the false teaching which was troubling Colosse; and then, after we have looked at it as a whole, we shall examine it in more detail in shorter sections. One thing clear is that the false teacher swished the Colossians to accept what can only be called additions to Christ. They were teaching that Jesus Christ himself is not sufficient; that he was not unique; that he was one among many manifestations of God; and that it was necessary to know and to serve other divine powers in addition to him. We can distinguish five additions to Christ which these false teachers wished to make. (i) They wished to teach men an additional philosophy (Col_2:8). As they saw it, the simple truth preached by Jesus and preserved in the gospel was not enough. It had to be filled out by an elaborate system of pseudo-philosophical thought which was far too difficult for the simple and which only the intellectual could understand. (ii) They wished men to accept a system of astrology (Col_2:8). As we shall see, there is a doubt about the meaning but we think it most likely that the elements of the world were the elemental spirits of the universe, especially of the stars and the planets. It was the teaching of these false teachers that men were still under these influences and needed a special knowledge, beyond that which Jesus could give, to be liberated from them. (iii) They wished to impose circumcision on Christians (Col_2:11). Faith was not enough; circumcision had to be added. A badge in the flesh was to take the place of, or at least be an addition to, an attitude of the heart. (iv) They wished to lay down ascetic, rules and regulations (Col_2:16; Col_2:20-23). They wished to introduce all kinds of rules and regulations about what a man might eat and drink and about what days he must observe as festivals and fasts. All the old Jewish regulations--and more--were to be brought back. (v) They wished to introduce the worship of angels (Col_2:18). They were teaching that Jesus was only one of many intermediaries between God and man and that all these intermediaries must receive their worship. It can be seen that here there is a mixture of Gnosticism and Judaism. The intellectual knowledge and the astrology come direct from Gnosticism; the asceticism and the rules and regulations from Judaism. What happened was this. We have seen that the Gnostics believed that all kinds of special knowledge, beyond the gospel, was needed for salvation. There were Jews who joined forces with the Gnostics and declared that the special knowledge required was none other than the knowledge which Judaism could give. This explains why the teaching of the Colossians' false teachers combined the beliefs of Gnosticism with the practices of Judaism. The one thing certain is that the false teachers taught that Jesus Christ and his teaching and work were not in themselves sufficient for salvation. Let us now take the passage section by section.

Traditions And The Stars (Col_2:8-10)

The Real And The Unreal Circumcision (Col_2:11-12)

Triumphant Forgiveness (Col_2:13-15)

Retrogression (Col_2:16-23)

Constable: Colossians (Book Introduction)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Outline)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

Bibliography

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Barrett, Michael P. V. "Complete in Christ." Biblical Viewpoint 13:1 (April 1979):27-32.

Baugh, Steven M. "The Poetic Form of Col. 1:15-20." Westminster Theological Journal 47:2 (Fall 1985):227-44.

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Bedale, Stephen. "The Meaning of kephale in the Pauline Epistles." Journal of Theological Studies NS5 (1954):211-15.

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Bock, Darrell L. "The New Man' as Community in Colossians and Ephesians." In Integrity of Heart, Skillfulness of Hands, pp. 157-67. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Bruce, F. F. "Colossian Problems." Bibliotheca Sacra 141:561 (January-March 1984):3-15; 562 (April-June 1984):99-111; 563 (July-September 1984):195-208; 564 (October-December 1984):291-302.

_____. Commentary on the Epistle to the Colossians in Commentary on the Epistles to the Ephesians and to the Colossians by E. K. Simpson and F. F. Bruce. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

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Carson, Herbert M. The Epistles of Paul to the Colossians and Philemon. Tyndale New Testament Commentaries series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

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Dean, David A. "A Study of the Enthronement of Christ in Acts 2 and 3." Th.M. thesis, Dallas Theological Seminary, 1992.

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_____. "Colossians." In Bible Knowledge Commentary: New Testament, pp. 667-86. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

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_____. "Colossians 1:15-20: Pre-Pauline or Pauline?" Journal of the Evangelical Theological Society 26:2 (June 1983):167-79.

_____. "Cosmic Christology and Col 1:15-20." Journal of the Evangelical Theological Society 37:2 (June 1994):235-46.

_____. "Recent Research on Col 1:15-20 (1980-1990)." Grace Theological Journal 12:1 (1992):51-67.

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_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

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_____. "The Doctrine of Christ in Colossians." Bibliotheca Sacra 149:594 (April-June 1992):180-92.

_____. "The Doctrine of Salvation in Colossians." Biblitheca Sacra 151:603 (July-September 1994):325-38.

_____. "Heresies in the Colossian Church." Bibliotheca Sacra 149:593 (January-March 1992):45-59.

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Copyright 2003 by Thomas L. Constable

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 St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

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 large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

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 to constancy in the faith of Christ; warns them of false teachers, and their tenets; takes notice of various blessings and privileges they had by Christ, and cautions against several superstitions and corruptions, which were obtaining among the churches of Christ: in Col 2:1 the apostle declares the conflict he had for the persons he writes to, and for others, though they had never seen him, which he was desirous they might be acquainted with; partly for the comfort of their hearts, their cement in love, and the improvement of their knowledge of divine things, the treasures of which are in Christ, Col 2:2, and partly that they might not be deceived by the enticing words of the false teachers, Col 2:4, and should his absence and distance from them be objected to his professed concern and affection for them, he answers, that notwithstanding that, he was present with them in spirit, and had a discerning of their faith and order, and the steadfastness thereof, with pleasure, Col 2:5, wherefore he exhorts them to perseverance in the faith of Christ, and to an abounding: in it, Col 2:6, and to take heed of being hurt by the vain philosophy and traditions of the Jews, but to keep close to Christ, and the truths of his Gospel, seeing all fulness is in him, and they were full in him, who is over all, and superior to all, and therefore had no need to have recourse unto, and hearken to any other, Col 2:9, nor did they need any Jewish ordinances, particularly circumcision, since they were partakers of another and better circumcision in Christ; and besides, were buried in baptism with him; and even though they had been dead in sin, and in their fleshly uncircumcision, yet they were alive, quickened with Christ, and had the forgiveness of all their sins for his sake; who had freed them from the ceremonial law, and had rid them of all their former lords and masters, and had brought them into the liberty of the Gospel, Col 2:11, wherefore he concludes, by way of exhortation and advice, first with respect to Jewish ceremonies, not to suffer them to be imposed upon them, or to regard the censures of men for the non-observance of them, since these were but shadows, of which Christ is the substance, Col 2:16, and next with respect to the worship of angels, under a notion of humility, some were for introducing; who are described as bold intruders, vain, proud, and conceited persons, and as not holding the head Christ, to whom the body the church is joined, and by whom it is nourished and increased, Col 2:18, and seeing now they that are Christ's are dead with him to the ceremonial law, and that dead to them, the apostle argues that they should not be subject to the ordinances, commands, and doctrines of men; some of which he instances in, as if they were still under the rudiments of the world; and the rather, since these things had no true wisdom in them, only a show of it, and were no other than will worship and superstition, and lay in a negligence of the body, and were dishonourable and unsatisfying, Col 2:20.

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 importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

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. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV