Colossians 2 commentary

COLOSSIAS 2 COMMETARY
Written and edited by Glenn Pease
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.
1. Laodicea became lukewarm, and so we see even the prayers of the best of God's
men cannot always be answered as they hope, for people are free to disobey.
2. Struggling in prayer as he wrestled with God on their behalf, like Jacob did in the
O.T. Paul had great anxiety over his people-even for those he had never met. The
struggle of others on our behalf can be a key factor in our lives. It was for doctor
Robert Schuller. He was in the etherlands and experienced a servere brain
hemorage. A few months before this one of his Hour of Power employees named
Yope Post was in Amsterdam. He was on his way to the airport when he doubled
over with terrible chest pains. He knew he was having a heart attack, so he asked to
be taken to the nearest hospital. The doctors there sent him to a larger hospital
across town. The doctors there didn't know what was wrong either, so they sent
him to a third hospital, which in turn sent him to Free University Hospital. There
they learned that his problem was not life threatening. Yope Post was with Dr.
Schuller when he developed his problem. He insisted that they take him to Free
University Hospital even though it was quite a distance from his motel. He did not
want Dr. Schuller to be shuttled from one hospital to another like he was. Had he
not been there that is what would have happened and he would have suffered
permanent brain damage and possibly have died. He had to argue with the
ambulance driver. The driver said he was not allowed to do that, but was to take
him to the nearest hospital. Mr. Post said, I don't care what your allowed to do or
what it takes! He's going to Free University. It turned out that was the only place
within a hundred miles where the surgery that saved his life could have been
performed. His life was spared because another Christian struggled for him.
Paul knew some personally but others would be brought into the chuch since he was
there and so they would not have met him. Paul did not have to know a Christian to
have a concern for them.
3. BARES, 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. otes, 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:
(1) To some churches in the neighborhood formed since he was there; or.
(2) To strangers who had come in there since he was with them; or.
(3) To 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.
4. CLARKE, 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.
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.
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.
5. GILL, 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,
6. HERY, 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.
7. JAMISO, Col_2:1-23. His strivings in prayer for their steadfastness in Christ;
from whom he warns them not to be led away by false wisdom.
For — 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.”
them at Laodicea — 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.
not seen my face in the flesh — 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, Col_1:8, 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)
8. CALVI, 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.
8B. BI, Ministerial anxiety
This anxiety was occasioned by the subtle errors prevalent in Colossae. Error
cannot come into collision with truth without creating confusion of ideas, mental
distraction, and moral restlessness. This anxiety was—
I. Intense. The thought of the preceding verse is here expanded. The conflict refers
not so much to outward trial, etc., as to his fervent and importunate wrestling with
God. The error must have been serious to occasion this struggle; great souls are not
affected with trifles. People little know what their pastors pass through. A
knowledge of this anxiety, however, is often necessary to create a responsive
sympathy, and to teach the people the care they should have for their own salvation.
II. Disinterested. “As many as have not seen my face”—not only Colossians and
Laodiceans.
III. Had reference to the highest spiritual attainments of believers. Paul was
solicitous—
1. For the confirmation of their faith, “comforted,” i.e., encouraged, confirmed.
He knew how error disintegrated the heart’s confidence and produced trouble,
doubt, perplexity.
2. For their union in love. Without this no solid comfort. Error snaps the bond of
love and splits the Church into parties.
3. For their enrichment with the unspeakable wealth of the Divine mystery.
(1) This mystery is explained in the unique Person and endowments of
Christ.
(2) The believer is privileged to attain to a full knowledge of the Divine
mystery.
(3) This understanding is the true enrichment of the mind. “Unto all riches.”
This vast store is opposed to the poverty of the mind which has only a few
confused unconnected truths about the gospel. “Full assurance” means
unclouded perception and firm conviction. This is secured only by diligent
study and inner illumination of the Spirit. Every other kind of knowledge is
poor and unsatisfying.
IV. Prompted the apostle to faithfully warn the Church. Error is seductive. It is
needful to keep a vigilant outlook in regard to its enticing words. The most effectual

antidote to any heresy is the simple proclamation of the doctrine of Christ.
Lessons—
1. The true minister is anxious to promote the highest good of the people.
2. All truth finds its explanation and error its refutation in Christ, the source of
eternal wisdom.
3. False doctrine should be fearlessly and faithfully exposed. (G. Barlow.)
Paul’s striving for the Colossians
The strain of the apostle’s agony for the Colossian Church is here continued. ote
the consummate art with which he prepares the way for his warnings.
I. The conflict itself was that of the arena, and “great.”
1. o external conflict can be meant, for he could strike no blows for them; but
he could send them ammunition, and this Epistle has been a magazine and
arsenal ever since. But the real struggle was in his own heart. In that lonely
prison cell, and with burdens enough of his own, like some soldier left behind to
guard the base, his thoughts were in the field.
2. For all Christians, sympathy in the battle of God, which is being waged all
over the world, is a plain duty. Wheresoever our prison may be, we are bound to
take an eager share in the conflict by interest, such help as we can render, and
that intercession which may sway the fortunes of the field though the uplifted
hands grasp no weapons. The men who bear the brunt of the battle are not the
only combatants. In many a quiet home where wives and mothers sit there is an
agony as intense as in the battle. It was a law in Israel, “As his part is,” dec.
(1Sa_30:24). So all Christians who in heart and sympathy have taken part shall
be counted as combatants and crowned as victors.
II. Those for whom the conflict was endured. “As many as have not seen,” etc. The
Colossians might think that he cared less for them than for those communities he
had planted or watered. They had never felt the magnetism of his personal presence,
and were at a disadvantage from not having had the inspiration and direction of his
personal teaching. But Paul shows them that from this very fact they had a warmer
place in his heart. He was not so enslaved by sense that his love could not travel
beyond the limits of his eyesight.
III. The object in view.
1. That their hearts might be comforted.
(1) Heart, in Scripture, means thought as well as emotion.
(2) Comfort is more than consolation. The cloud that hung over the Church
was not about to break in sorrows needing consolation, but in practical
errors needing strength to resist. So Paul desires that they may be
encouraged not to quail, but to fight with good cheer. And what we want is
the brave spirit and the serene assurance of victory in our struggles. What

have we to do with fear, seeing that One fights by our side who teaches our
hands to war?
2. The way to secure this is union in love.
(1) Love is the true bond which unites men, and therefore adds to the
strength of each. Little faggots bound together are strong. The solitary heart
is timid and weak, but many weaknesses brought together make a strength,
as slimly built houses in a row hold each other up. Loose grains of sand are
moved by a breath; compacted they are a rock against which the Atlantic
beats in vain. A real moral defence against even intellectual error is found in
the compaction of Christian love. A community so interlocked will throw off
many evils, as a Roman legion with linked shields roofed itself over against
missiles from the walls of a besieged city, or as the imbricated scales of a fish
keep it dry.
(2) But the love is not merely love to one another, but common love to Christ,
the bond of union and true strengthener of men’s hearts.
3. This compaction in love will lead to a wealth of certitude in the possession of
the truth. It tends to “all riches of the full assurance,” etc.
(1) In times of religious unsettlement Christian men are tempted to lower
their own tone, and to say “It is so” with less certainty, because so many are
saying “It is not so.” Some are so afraid of being thought narrow that they
seek the reputation of liberality by talking as if there were a film of doubt
over even the truths “most surely believed.” Few things are more needed now
than this full assurance.
(2) This wealth of conviction is attained by living in the love of God. If we
love we shall possess an experience which verifies the truth for us. Rich in the
possession of this confirmation of the gospel by the blessings it brings, and
which witness to their source as verdant banks do to the stream, we shall
have a right to oppose to many a doubt the full assurance born of love; and
while others are disputing whether there be any Lord, or living Christ, or
forgiveness, or providence, we shall know that they are ours because we have
felt the wealth and power they have brought into our lives.
4. This unity of love will lead to full knowledge of the mystery of God.
(1) That mystery has its stages. The revelation is finished, but our
apprehension of it may grow, and although we shall never outgrow it,
reflection and experience will explain and deepen it. Suppose a man could set
out from the great planet that moves in the outermost rim of our system, and
travel slowly inwards to the great central sun, how the disc would grow, and
the light and warmth increase with each million of miles, till what had
seemed a point filled the whole sky!
(2) The stages are infinite because in Him are all the treasures, etc. These
four words are all familiar on the lips of later Gnostics, and were no doubt in
the mouths of the false teachers. The apostle would claim for his Gospel all

which they falsely claimed for their dreams.
(a) All wisdom and knowledge are in Christ. He is the Light of men, and
all thought and truth of every sort came from Him who is the Eternal
Word. All other media of revelation have but uttered broken syllables.
Christ still pursues this work.
(b) In Christ, as in a great storehouse, lie all the riches of spiritual
wisdom, the massive ingots of solid gold, which when coined into creeds
and doctrines are the wealth of the Church.
(c) In Christ these treasures are hidden, but not as the heretic’s mysteries
from the vulgar crowd, but only from eyes that will not see them; hidden
that seeking souls may have the pleasure of seeking, and the rest of
finding; hidden as men store provisions in the Arctic regions, in order
that the bears may not find them, and shipwrecked sailors may.
Conclusion: Such thoughts have a special message for times of agitation.
We are surrounded by eager voices proclaiming profounder truths and
wisdom than the gospel gives us. In joyful antagonism Christian men
have to hold fast by the confidence that all Divine wisdom is laid up in
Christ. The new problems of each generation will find their answers in
Him. We need not cast aside the truth learned at our mothers’ knees; but
if we keep true to Christ and strive to widen our minds to the breadth of
that great message, it will grow as we gaze, even as the nightly heavens
expand to the eye which steadfastly looks into them and reveal violet
abysses, sown with sparkling points, each of which is a sun. (A. Maclaren,
D. D.)
Three wonderful things
I. A noble anxiety. Paul pictures here his eagerness as that of the racer and wrestler.
So far there is nothing very rare, for the spectacle of anxious men struggling with
keenest eagerness to gain some purpose of their own is common. But the elements of
nobleness here discovered in Paul are—
1. His anxiety for others. He says to the men of Colossae, “My conflict is for
you.” It is no self-centred life that Paul lives when he spends himself lavishly for
these early churches.
2. His anxiety for the absent. There is a counterfeit coin in current speech, “Out
of sight, out of mind.” It is a proverb coined in the mint of a very shallow and
selfish life. Such a spirit
(1) limits power,
(2) narrows character.
Whilst real care for the absent—
(1) Increases the power of the mind. It gets strong enough to wing its pinions
over oceans, and even to pierce other worlds.

(2) Cultivates spiritual habit. It delivers a man from being the creature of
sense.
3. His anxiety for those with whom he had no direct connection. He is caring for
a group of churches on the Lycus that he had not even visited. It was pure,
disinterested love. Wherein does the modern gospel of altruism excel this gospel
Paul believed and practised? and where has altruism the motives with which
Christianity pulsates, or the examples that Christianity can cite?
II. A blessed experience. Analyzing these verses we find signs—
1. Of personal comfort. The word “comfort” here, as in the word “Comforter,”
points to more than solace, it tells of encouragement and strengthening. What
better experience could he desire for the members of this young Church than
that their hearts should be comforted? But to that is added the blessing of social
security. Few expressions can describe a completer unity than this “knit
together.” It means an interweaving of sympathies, an interlinking of destinies;
and this is obtained by the highest and surest method “in love.”
3. Of firm conviction, “and all assurance.” There is much more than opinion,
there is conviction; and conviction of man’s noblest faculty, the understanding,
which is more than the reason alone. And this supreme conviction is, as to the
truth, of the supremest importance, viz., the acknowledgment of the open secret
about God.
III. An open secret. Paul did not mean by mystery an unknowable, mystical
something; but rather a truth once hidden but no longer concealed; a truth fully,
freely revealed. The self-revelation of Christ is the revelation of man, of duty, of
God, of heaven. In Him were stored away all the riches of truth and love for which
men cried. He is the exhaustless storehouse of God’s supplies for man’s higher
nature. He is the vast mine of thought, of sympathy, of grace; and only the
industrious who sink the shaft of inquiry, fellowship, faith, will know what the mine
contains. (U. R. Thomas.)
The full assurance of knowledge
The second Colossian prayer is the sequel of the first (Col_1:9-14), inasmuch as it
shows at once the end of all practical obedience and the ground of all practical
knowledge. The words that introduce it show it to be a supplement, and also that the
apostle’s request now deepens into a “great agony” which is akin to our Lord’s. The
matter of his supplication is expressed in the form of the end which its answer
would obtain, the full assurance of their understanding of Christ, the mystery of
God.
I. How this is to be obtained.
1. It is hardly possible to separate the “full assurance” from the process by
which it is reached. It is a branch, together with the “knitting together in love”
of the one common trunk, “the comfort of the heart.” This last root principle of
all religious establishment is the full work of the Paraclete, and the “heart” is the

inner man in which the Spirit carries on His renewing work. Hence from this
common principle spring two developments—one of charity, the other of
knowledge—and these are united. The love of God strong in the heart of each,
the bond of perfectness, is as “brotherly love,” the bond of union in which all are
edified. Thus while carnal knowledge “puffeth up,” and makes a hollow
fellowship, love “buildeth up” both the individual and the community. They
have the riches of the knowledge of God imparted to them in the radiations of
Divine light through the Word, by the Spirit. These riches are the common
heritage of the sacred Treasury; but every one’s individual knowledge is His
own.
2. This “full assurance” is the clear, deep, unclouded confidence in the reality of
the objects of knowledge which the understanding grasps, excluding hesitation
and fortifying against error. This grace comes from the “comfort” of the Spirit,
through the diligent study of the mystery hid in Christ. St. Paul speaks of three
kinds of assurance.
(1) The full assurance of faith—the deeply wrought conviction of the reality,
and the possession of the present object.
(2) The assurance of hope—the full conviction of the reality of its objects as
our own in reservation.
(3) The full assurance of understanding is more general in its object,
including all the truths of the common salvation, of the unity, harmony, and
practical consequences of which the understanding is fully assured. So far as
the individual truths of this knowledge are embraced for salvation, the soul
exerts its faith in full assurance; so far as they belong to the future, its hope;
but so far as they are independent of present and future, and are the
possession of the mind and not of the experience, the soul delivers them to the
care of the understanding.
II. What it is is itself. The mystery of God which is Christ. This being the precise
sentence which St. Paul wrote, we are taught by him that the Person of Christ, God-man,
is the central and all-comprehending mystery.
1. The secret as it has been expounded in the previous chapter is impenetrable to
human intellect. It is the mystery of God, and He alone can understand it.
2. But it is shown forth in such a manner that we may have a full and distinct
knowledge, for this is the word, not acknowledgment. There is a difference
between penetrating a mystery and beholding and knowing it. In the richness of
its full assurance the understanding collects all the elements that go to the
conception of the Divine-human Person, and unites them in one supreme object
of knowledge, certitude, assurance.
3. Yet this object contains all other objects. In this are hid “all the treasures,”
etc. To the riches of full assurance correspond the riches of the truths of which it
is assured. All other intellectual treasures are of phenomena and time, and must
pass away. If the vast fabric of things be destroyed or reconstructed, all extant
physical science becomes obsolete. Bus the knowledge of Christ is always

becoming richer. As the individual grows daily in it, so also does the Church
behold more and more the development of “the manifold wisdom of God” in
Christ.
III. What it effects. The apostle’s reason for the prayer was his deep desire to defend
the Colossians against “oppositions of science,” etc. The full assurance of
understanding in the mystery of Christ would be their effectual safeguard. The
mind once raised to this region of cloudless certitude would not easily be seduced to
descend into the region of scepticism, where doubt chases doubt in never-ceasing
restlessness of caprice. Gnosticism under other names is still darkening the counsel
of the hypostatic union. Hence the necessity of this prayer to-day. (W. B. Pope, D. D.)
St. Paul’s conflict
As gardeners are not satisfied with sowing good seed, but also take care to eradicate
weeds, so in spiritual husbandry it is not enough to cast the Word into souls; the soil
must be cleansed of the pernicious weeds of error sown privily by an enemy’s hand,
or the Divine tillage will be marred. Hence St. Paul in chap. 1, having established
the truth, now defends it against heresy, and these verses are the entrance to the
controversy.
I. The conflict. What the apostle affirmed at the close of chap. 1. he here
particularizes. He means—
1. The solicitude which the consideration of the Churches drew upon him. For
though their faith and constancy afforded him satisfaction, the temptations
around them and their human weakness led to the apprehension that they might
be drawn from piety. Love is never without this, but the apostle’s was so great
that he felt as though he had suffered their afflictions himself (2Co_11:29, cf.
also verse 3).
2. But more, he comprises here all that he did to avert the danger.
(1) He was perpetually in prayer for them (2Th_1:2; Php_1:4; Col_1:9).
(2) To prayer he added action, and as he assails the enemy, he smartly
appeals to the faithful, admonishing and encouraging them to needful
firmness.
(3) The combat, however, did not terminate here. He often came to blows,
cheerfully suffering persecution. His very chain and prison were part of his
conflict, and hence he told them (Col_1:24) he suffered for them; because in
effect it was for maintaining the liberty of the Gentiles that he was suffering.
3. Admire the zeal and love of this holy man. He stood, as we may say, on the
scaffold, yet their danger troubled him more than his own, and neither prison
nor death was able to diminish his affection, or make him lay aside the least of
his cares.
4. Observe his prudence To dispose their hearts and gain authority for his
remonstrances, he sets before them his solicitudes for their salvation.

5. The apostle’s conflict is exemplary. Let ministers learn what they owe to their
flocks. Without this strife we cannot avoid the censure of the Supreme Pastor.
II. Its design. Paul fought to secure to them a treasure and to prevent the enemy
snatching it away. Therefore he shows that they were in danger of losing it. It
consisted of—
1. Comfort of heart which heresy necessarily disturbs, because it shakes the
truth and certainty of the evangelical doctrine on which it is founded. This
should make us jealous for the purity of the gospel. Food, however wholesome,
will kill if mingled with poison.
2. Union in love. Their seducers troubled that by sowing the seeds of doctrinal
division. This union is necessary to comfort, for what joy can there be in the
trouble of division?
3. The abounding of a full assurance of understanding. The order here is to be
noted. These three things are of such a nature that the first depends upon the
second, and the second upon the third.
(1) The knowledge of a Christian should be understanding, i.e., he should see
in the clearness of heavenly light the verities which God has revealed, not
that we are bound to comprehend them, which would be impossible; but we
are to know them as far as they are revealed. Here we see how far a blind
faith is from the knowledge of a believer. Paul would have the faithful
intelligent.
(2) “All riches of understanding.” Abundance of knowledge, so that we may
be ignorant of none of the mysteries of Divine truth. If we do not, how shall
we distinguish the voice of the shepherd from that of a stranger?
(3) “Assurance.” Though matters of faith are not laid open to the senses or
reason, yet the truth of them is so evident, that as soon as the clouds of
passion and prejudice are dispersed by the Spirit it shines into our hearts
and makes itself to be believed. Thus must it be known with certainty and not
with doubting (Eph_4:14). Whereby you see how false is the opinion of
Rome, which makes the belief of Christianity to depend on the testimony of
her prelates.
4. The apostle confines the Christian’s understanding within the bounds of its
true subject—the mystery of—
(1) The Father, because He is the author of the gospel, anal has manifested
Himself through it.
(2) Of Christ, for He has brought this doctrine from the bosom of the Father
and set it in our view; and He is the principal subject of it, without whose
teaching and merit we can have no true happiness.
Conclusion:
1. Paul’s desire teaches us our duty.
2. Urge not the vain excuse that you are not ministers, and therefore do not need

extensive knowledge. The Colossians were no more ministers than you. We are
all engaged in the same war and privates need arms as much as officers. (J.
Daille.)
9. EBC 1-3, PAUL’S STRIVIG FOR THE COLOSSIAS
We have seen that the closing portion of the previous chapter is almost exclusively
personal. In this context the same strain is continued, and two things are dwelt on:
the Apostle’s agony of anxiety for the Colossian Church, and the joy with which,
from his prison, he travelled in spirit across mountain and sea, and saw them in
their quiet valley, cleaving to the Lord. The former of these feelings is expressed in
the words now before us; the latter, in the following verses.
All this long outpouring of self-revelation is so natural and characteristic of Paul
that we need scarcely look for any purpose in it, and yet we may note with what
consummate art he thereby prepares the way for the warnings which follow. The
unveiling of his own throbbing heart was sure to work on the affections of his
readers and to incline them to listen. His profound emotion in thinking of the
preciousness of his message would help to make them feel how much was at stake,
and his unfaltering faith would give firmness to their less tenacious grasp of the
truth which, as they saw, he gripped with such force. Many truths may be taught
coolly, and some must be. But in religious matters, arguments wrought in frost are
powerless, and earnestness approaching to passion is the all-conquering force. A
teacher who is afraid to show his feelings, or who has no feelings to show, will never
gather many disciples.
So this revelation of the Apostle’s heart is relevant to the great purposes of the
whole letter-the warning against error, and the exhortation to steadfastness. In the
verses which we are now considering, we have the conflict which Paul was waging
set forth in three aspects: first, in itself; second, in regard to the persons for whom it
was waged; and, finally and principally, in regard to the object or purpose in view
therein. The first and second of these points may be dealt with briefly. The third will
require further consideration.
I. There is first the conflict, which he earnestly desired that the Colossian Christians
might know to be great. The word rendered in the Authorised Version conflict,
belongs to the same root as that which occurs in the last verse of the previous
chapter, and is there rendered striving. The Revised Version rightly indicates this
connection by its translation, but fails to give the construction as accurately as the
older translation does. What great strife I have would be nearer the Greek, and
more forcible than the somewhat feeble how greatly I strive, which the Revisers
have adopted. The conflict referred to is, of course, that of the arena, as so often in
Paul’s writings.
But how could he, in Rome, wage conflict on behalf of the Church at Colossae? o
external conflict can be meant. He could strike no blows on their behalf. What he
could do in that way he did, and he was now taking part in their battle by this letter.
If he could not fight by their side, he could send them ammunition, as he does in this

great Epistle, which was, no doubt, to the eager combatants for the truth at
Colossae, what it has been ever since, a magazine and arsenal in all their warfare.
But the real struggle was in his own heart. It meant anxiety, sympathy, an agony of
solicitude, a passion of intercession. What he says of Epaphras in this very Epistle
was true of himself. He was always striving in prayer for them. And by these
wrestlings of spirit he took his place among the combatants, though they were far
away, and though in outward seeming his life was untouched by any of the
difficulties and dangers which hemmed them in. In that lonely prison cell, remote
from their conflict, and with burdens enough of his own to carry, with his life in
peril, his heart yet turned to them and, like some soldier left behind to guard the
base while his comrades had gone forward to the fight, his ears listened for the
sound of battle, and his thoughts were in the field. His prison cell was like the focus
of some reverberating gallery in which every whisper spoken all round the
circumference was heard, and the heart that was held captive there was set
vibrating in all its chords by every sound from any of the Churches.
Let us learn the lesson, that, for all Christian people, sympathy in the battle for
God, which is being waged all over the world, is plain duty. For all Christian
teachers of every sort, an eager sympathy in the difficulties and struggles of those
whom they would try to teach is indispensable. We can never deal wisely with any
mind until we have entered into its peculiarities. We can never help a soul fighting
with errors and questionings until we have ourselves felt the pinch of the problems,
and have shown that soul that we know what it is to grope and stumble. o man is
ever able to lift a burden from another’s shoulders except on condition of bearing
the burden himself. If I stretch out my hand to some poor brother struggling in the
miry clay, he will not grasp it, and my well meant efforts will be vain, unless he can
see that I too have felt with him the horror of great darkness, and desire him to
share with me the benedictions of the light. Wheresoever our prison or our
workshop may be, howsoever Providence or circumstances- which is but a
heathenish word for the same thing-may separate us from active participation in
any battle for God, we are bound to take an eager share in it by sympathy, by
interest, by such help as we can render, and by that intercession which may sway
the fortunes of the field, though the uplifted hands grasp no weapons, and the spot
where we pray be far from the fight. It is not only the men who bear the brunt of the
battle in the high places of the field who are the combatants. In many a quiet home,
where their wives and mothers sit, with wistful faces waiting for the news from the
front, are an agony of anxiety, and as true a share in the struggle as amidst the
battery smoke and the gleaming bayonets. It was a law in Israel, As his Dart is that
goeth down to the battle, so shall his part be that abideth by the stuff. They shall
part alike. They were alike in recompense, because they were rightly regarded as
alike in service. So all Christians who have in heart and sympathy taken part in the
great battle shall be counted as combatants and crowned as victors, though they
themselves have struck no blows. He that receiveth a prophet in the name of a
prophet shall receive a prophet’s reward.
II. We notice the persons for whom this conflict was endured. They are the
Christians of Colossae, and their neighbours of Laodicea, and as many as have not
seen my face in the flesh. It may be a question whether the Colossians and

Laodiceans belong to those who have not seen his face in the flesh, but the most
natural view of the words is that the last clause introduces the whole class to which
the persons previously enumerated belong, and this conclusion is confirmed by the
silence of the Acts of the Apostles as to any visit of Paul’s to these Churches, and by
the language of the Epistle itself, which, in several places, refers to his knowledge of
the Colossian Church as derived from hearing of them, and never alludes to
personal intercourse. That being so, one can understand that its members might
easily think that he cared less for them than he did for the more fortunate
communities which he had himself planted or watered, and might have suspected
that the difficulties of the Church at Ephesus, for instance, lay nearer his heart than
theirs in their remote upland valley. o doubt, too, their feelings to him were less
warm than to Epaphras and to other teachers whom they had heard. They had
never felt the magnetism of his personal presence, and were at a disadvantage in
their struggle with the errors which were beginning to lift their snaky heads among
them, from not having had the inspiration and direction of his teaching.
It is beautiful to see how, here, Paul lays hold of that very fact which seemed to put
some film of separation between them, in order to make it the foundation of his
especial keenness of interest in them. Precisely because he had never looked them in
the eyes, they had a warmer place in his heart, and his solicitude for them was more
tender. He was not so enslaved by sense that his love could not travel beyond the
limits of his eyesight. He was the more anxious about them because they had not the
recollections of his teaching and of his presence to fall back upon.
III. But the most important part of this section is the Apostle’s statement of the
great subject of his solicitude, that which he anxiously longed that the Colossians
might attain. It is a prophecy, as well as a desire. It is a statement of the deepest
purpose of his letter to them, and being so, it is likewise a statement of the Divine
desire concerning each of us, and of the Divine design of the gospel. Here is set forth
what God would have all Christians to be, and, in Jesus Christ, has given them
ample means of being.
(1) The first element in the Apostle’s desire for them is that their hearts may be
comforted. Of course the Biblical use of the word heart is much wider than the
modern popular use of it. We mean by it, when we use it in ordinary talk, the
hypothetical seat of the emotions, and chiefly, the organ and throne of love; but
Scripture means by the word, the whole inward personality, including thought and
will as well as emotion. So we read of the thoughts and intents of the heart, and
the whole inward nature is called the hidden man of the heart.
And what does he desire for this inward man? That it may be comforted. That
word again has a wider signification in Biblical than in nineteenth-century English.
It is much more than consolation in trouble. The cloud that hung over the Colossian
Church was not about to break in sorrows which they would need consolation to
bear, but in doctrinal and practical errors which they would need strength to resist.
They were called to fight rather than to endure, and what they needed most was
courageous confidence. So Paul desires for them that their hearts should be
encouraged or strengthened, that they might not quail before the enemy, but go into
the fight with buoyancy, and be of good cheer.

Is there any greater blessing in view both of the conflict which Christianity has to
wage today, and of the difficulties and warfare of our own lives, than that brave
spirit which plunges into the struggle with the serene assurance that victory sits on
our helms and waits upon our swords, and knows that anything is possible rather
than defeat? That is the condition of overcoming - even our faith. The sad heart
tires in a mile, but the strong hopeful heart carries in its very strength the
prophecy of triumph.
Such a disposition is not altogether a matter of temperament, but may be cultivated,
and though, it may come easier to some of us than to others, it certainly ought to
belong to all who have God to trust to, and believe that the gospel is His truth. They
may well be strong who have Divine power ready to flood their hearts, who know
that everything works for their good, who can see, above the whirl of time and
change, one strong loving Hand which moves the wheels. What have we to do with
fear for ourselves, or wherefore should our hearts tremble for the ark of God,
seeing that One fights by our sides who will teach our hands to war and cover our
heads in the day of battle? Be of good courage, and He shall strengthen thine
heart.
(2) The way to secure such joyous confidence and strength is taught us here, for we
have next, Union in love, as part of the means for obtaining it-They being knit
together in love. The persons, not the hearts, are tobe thus united. Love is the true
bond which unites men-the bond of perfectness, as it is elsewhere called. That unity
in love would, of course, add to the strength of each. The old fable teaches us that
little fagots bound together are strong, and the tighter the rope is pulled, the
stronger they are. A solitary heart is timid and weak, but many weaknesses brought
together make strength, as slimly built houses in a row hold each other up, or dying
embers raked closer burst into flame. Loose grains of sand are light and moved by a
breath; compacted they are a rock against which the Atlantic beats in vain. So, a
Church, of which the members are bound together by that love which is the only
real bond of Church life, presents a front to threatening evils through which they
cannot break. A real moral defence against even intellectual error will be found in
such a close compaction in mutual Christian love. A community so interlocked will
throw off many evils, as a Roman legion with linked shields roofed itself over
against missiles from the wall of a besieged city, or the imbricated scales on a fish
keep it dry in the heart of the sea.
But we must go deeper than this in interpreting these words. The love which is to
knit Christian men together is not merely love to one another but is common love to
Jesus Christ. Such common love to Him is the true bond of union, and the true
strengthener of men’s hearts.
(3) This compaction in love will lead to a wealth of certitude in the possession of the
truth. Paul is so eagerly desirous for the Colossians union in love to each other and
all to God, because He knows that such union will materially contribute to their
assured and joyful possession of the truth. It tends, he thinks, unto all riches of the
full assurance of understanding, by which he means the wealth which consists in
the entire, unwavering certitude which takes possession of the understanding, the
confidence that it has the truth and the life in Jesus Christ. Such a joyful

steadfastness of conviction that I have grasped the truth is opposed to hesitating half
belief. It is attainable, as this context shows, by paths of moral discipline, and
amongst them, by seeking to realise our unity with our brethren, and not proudly
rejecting the common faith because it is common. Possessing that assurance, we
shall be rich and heart whole. Walking amid certainties we shall walk in paths of
peace, and reecho the triumphant assurance of the Apostle, to whom love had given
the key of knowledge:-we know that we are of God, and we know that the Son of
God is come, and hath given us an understanding, that we may know Him that is
true.
In all times of religious unsettlement, when an active propaganda of denial is going
on, Christian men are tempted to lower their own tone, and to say, It is so, with
somewhat less of certainty because so many are saying, It is not so. Little Rhoda
needs some courage to affirm constantly that it was even so, when apostles and
her masters keep assuring her that she has only seen a vision. In this day, many
professing Christians falter in the clear assured profession of their faith, and it does
not need a keen ear to catch an undertone of doubt making their voices tremulous.
Some even are so afraid of being thought narrow, that they seek for the
reputation of liberality by talking as if there were a film of doubt over even the
truths which used to be most surely believed. Much of the so-called faith of this
day is all honeycombed With secret misgivings, which have in many instances no
other intellectual basis than the consciousness of prevalent unbelief and a
secondhand acquaintance with its teachings. Few things are more needed among us
now than this full assurance and satisfaction of the understanding with the truth as
it is in Jesus. othing is more wretched than the slow paralysis creeping over faith,
the fading of what had been stars into darkness A tragedy is being wrought in many
minds which have had to exchange Christ’s Verily, verily, for a miserable
perhaps, and can no longer say I know, but only, I would fain believe, or at
the best, I incline to think still. On the other hand, the full assurance of the
understanding brings wealth. It breathes peace over the soul, and gives endless
riches in the truths which through it are made living and real.
This wealth of conviction is attained by living in the love of God. Of course, there is
an intellectual discipline which is also needed. But no intellectual process will lead to
an assured grasp of spiritual truth, unless it be accompanied by love. As soon may
we lay hold of truth with our hands, as of God in Christ with our understandings
alone. This is the constant teaching of Scripture-that, if we would know God and
have assurance of Him, we must love Him. In order to love human things, it is
necessary to know them. In order to know Divine things, it is necessary to love
them. When we are rooted and grounded in love, we shall be able to know- for
what we have most need to know and what the gospel has mainly tot each us is the
love, and unless the eye with which we look is love, how shall we know love? If we
love, we shall possess an experience which verifies the truth for us, will give us an
irrefragable demonstration which will bring certitude to ourselves, however little it
may avail to convince others. Rich in the possession of this confirmation of the
gospel by the blessings which have come to us from it, and which witness of their
source, as the stream that dots some barren plain with a line of green along its
course is revealed thereby, we shall have the right to oppose to many a doubt the full

assurance born of love, and while others are disputing whether there be any God, or
any living Christ, or any forgiveness of sins, or any guiding providence, we shall
know that they are, and are ours, because we have felt the power and wealth which
they have brought into our lives.
(4) This unity of love will lead to full knowledge of the mystery of God. Such seems
to be the connection of the next words, which may be literally read unto the full
knowledge of the mystery of God, and may be best regarded as a coordinate clause
with the preceding, depending like it on being knit together in love. So taken,
there is set forth a double issue of that compaction in love to God and one another,
namely, the calm assurance in the grasp of truth already possessed, and the more
mature and deeper insight into the deep things of God. The word for knowledge
here is the same as in Col_1:9, and here as there means a full knowledge. The
Colossians had known Christ at first, but the Apostle’s desire is that they may come
to a fuller knowledge, for the object to be known is infinite, and endless degrees in
the perception and possession of His power and grace are possible. In that fuller
knowledge they will not leave behind what they knew at first, but will find in it
deeper meaning, a larger wisdom, and a fuller truth.
Among the large number of readings of the following words, that adopted by the
Revised Version is to be preferred, and the translation which it gives is the most
natural and is in accordance with the previous thought in Col_1:27, where also the
mystery is explained to be Christ in you. A slight variation in the conception is
presented here. The mystery is Christ, not in you, but in Whom are hid all the
treasures of wisdom and knowledge. The great truth long hidden, now revealed, is
that the whole wealth of spiritual insight (knowledge), and of reasoning on the
truths thus apprehended so as to gain an ordered system of belief and a coherent
law of conduct (wisdom), is stored for us in Christ.
Such being in brief the connection and outline meaning of these great words, we
may touch upon the various principles embodied in them. We have seen, in
commenting upon a former part of the Epistle, the force of the great thought that
Christ in His relations to us is the mystery of God, and need not repeat what was
then said. But we may pause for a moment on the fact that the knowledge of that
mystery has its stages. The revelation of the mystery is complete. o further stages
are possible in that. But while the revelation is, in Paul’s estimate, finished, and the
long concealed truth now stands in full sunshine, our apprehension of it may grow,
and there is a mature knowledge possible. Some poor ignorant soul catches through
the gloom a glimpse of God manifested in the flesh, and bearing his sins. That soul
will never outgrow that knowledge, but as the years pass, life and reflection and
experience will help to explain and deepen it. God so loved the world that He gave
His only begotten Son-there is nothing beyond that truth. Grasped however
imperfectly, it brings light and peace. But as it is loved and lived by, it unfolds
undreamed of depths, and flashes with growing brightness. Suppose that a man
could set out from the great planet that moves on the outermost rim of our system,
and could travel slowly inwards towards the central sun, how the disc would grow,
and the light and warmth increase with each million of miles that he crossed, till
what had seemed a point filled the whole sky! Christian growth is into, not away
from, Christ, a penetrating deeper into the centre, and a drawing out into distinct

consciousness as a coherent system, all that was wrapped, as the leaves in their
brown sheath, in that first glimpse of Him which saves the soul.
These stages are infinite, because in Him are all the treasures of wisdom and
knowledge. These four words, treasures, wisdom, knowledge, hidden, are all
familiar on the lips of the latter Gnostics, and were so, no doubt, in the mouths of
the false teachers at Colossae. The Apostle would assert for his gospel all which they
falsely claimed for their dreams. As in several other places of this Epistle, he avails
himself of his antagonists’ special vocabulary, transferring its terms, from the
illusory phantoms which a false knowledge adorned with them, to the truth which
he had to preach. He puts special emphasis on the predicate hidden by throwing
it to the end of the sentence-a peculiarity which is reproduced with advantage in the
Revised Version.
All wisdom and knowledge are in Christ. He is the Light of men, and all thought
and truth of every sort come from. Him Who is the Eternal Word, the Incarnate
Wisdom. That Incarnate Word is the perfect Revelation of God, and by His one
completed life and death has declared the whole name of God to His brethren, of
which all other media of revelation have but uttered broken syllables. That
ascended Christ breathes wisdom and knowledge into all who love Him, and still
pursues, by giving us the Spirit of wisdom, His great work of revealing God to men,
according to His own word, which at once asserted the completeness of the
revelation made by His earthly life and promised the perpetual continuance of the
revelation from His heavenly seat: I have declared Thy name unto My brethren,
and will declare it.
In Christ, as in a great storehouse, lie all the riches of spiritual wisdom, the massive
ingots of solid gold which, when coined into creeds and doctrines, are the wealth of
the Church. All which we can know concerning God and man, concerning sin and
righteousness and duty, concerning another life, is in Him Who is the home and
deep mine where truth is stored.
In Christ these treasures are hidden, but not, as the heretics’ mysteries were
hidden, in order that they might be out of reach of the vulgar crowd. This mystery is
hidden indeed, but it is revealed. It is hidden only from the. eyes that will not see it.
It is hidden that seeking souls may have the joy of seeking and the rest of finding.
The very act of revealing is a hiding, as our Lord has said in His great thanksgiving
because these things are (by one and the same act) hid from the wise and prudent,
and revealed to babes. They are hid, as men store provisions in the Arctic regions,
in order that the bears may not find them and the shipwrecked sailors may.
Such thoughts have a special message for times of agitation such as the Colossian
Church was passing through, and such as we have to face. We too are surrounded
by eager confident voices, proclaiming profounder truths and a deeper wisdom than
the gospel gives us. In joyful antagonism to these, Christian men have to hold fast by
the confidence that all Divine wisdom is laid up in their Lord. We need not go to
others to learn new truth. The new problems of each generation to the end of time
will find their answers in Christ, and new issues of that old message which we have
heard from the beginning will continually be discerned. Let us not wonder if the
lessons which the earlier ages of the Church drew from that infinite storehouse fail

at many points to meet the eager questionings of today. or let us suppose that the
stars are quenched because the old books of astronomy are in some respects out of
date. We need not cast aside the truths that we learned at our mother’s knees. The
central fact of the universe and the perfect encyclopedia of all moral and spiritual
truth is Christ, the Incarnate Word, the Lamb slain, the ascended King. If we keep
true to Him and strive to widen our minds to the breadth of that great message, it
will grow as we gaze, even as the nightly heavens expand to the eye which
steadfastly looks into them, and reveal violet abysses sown with sparkling points,
each of which is a sun. Lord to whom shall we go? Thou hast the words of eternal
life.
The ordinary type of Christian life is contented with a superficial acquaintance with
Christ. Many understand no more of Him and of His gospel than they did when first
they learned to love Him. So completely has the very idea of a progressive
knowledge of Jesus Christ faded from the horizon of the average Christian that
edification, which ought to mean the progressive building up of the character
course by course, in new knowledge and grace, has come to mean little more than
the sense of comfort derived from the reiteration of old and familiar words which
fall on the ear with a pleasant murmur. There is sadly too little first hand and
growing knowledge of their Lord, among Christian people, too little belief that fresh
treasures may be found hidden in that field which, to each soul and each new
generation struggling with its own special forms of the burdens and problems that
press upon humanity, would be cheaply bought by selling all, but may be won at the
easier rate of earnest desire to possess them, and faithful adherence to Him in whom
they are stored for the world. The condition of growth for the branch is abiding in
the vine. If our hearts are knit together with Christ’s heart in that love which is the
parent of communion, both as delighted contemplation and as glad obedience, then
we shall daily dig deeper into the mine of wealth which is hid in Him that it may be
found, and draw forth an unfailing supply of things new and old.
2:2 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,
1. Paul's first goal was to be an encourager of Christians.
United in love. Saint Exupery said, Happiness! It is useless to seek it elsewhere

than in the warmth of human relations. Encouraged and loving Christians is the
goal of Paul, and these kinds of Christians are those who grow in their knowledge
and understanding. Your attitude helps your mind be open to truth.
2 Parker says, Love never gives way. Men can be very hot about their opinions,
extremely pedantic, and can claim very much in the name of infallibility without a
distinct avowel of Papacy; but only love can stand all weather, go through all the
seasons blithely and hopefully, find flowers in the deserts, and pools among the
rocks.Take away love from the Church, and you destroy the Church. What is it,
then, that we love in one another? As Christians, it is the Christ within one another
that we love. There is plenty of criticism in the world, pedantic, selfish, hostile,
bitter, clamorous criticism. There is nothing so easy as to find fault; the veriest fool
may take high prizes in that art. Some men, unfortunately, are cursed with a
disposition which makes everything as sour as itself. The point is the Christian is
to resist all that is negative in relation to one another and show love even if his or
her feelings pull in the other direction.
3. Barcaly writes, The word which he uses for encourage is parakalein. Sometimes
that word means to comfort, sometimes it means 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 gallantry. One of the greek historians uses this word in a most
interesting and suggesting way. There was a Greek regiment which had lost heart,
lost courage, which was utterly dejected. The general sent a leader to talk to that
regiment, and he talked to it to such purpose that courage was reborn, and a body
of dispirited men became a body of men fit again for heroic action. That is what
parakalein means here. It is Pauls prayer that church may be filled with that
courage which can cope heroically with any situation.
4. MYSTERY- Morgan writes, That he desired this, shows us that the true
Christian sense a mystery is not something which cannot be known. It is something
which man is unable to discover or explain; but it is something which may be
disclosed to him, and which therefore he may know. And that is perhaps Paul's
ultimate word about Clhrist. The last word has never yet been spoken about Him.
There is nothing more wonderful than the persistence and ever-increasing
discussion of all sorts and conditions of thinking men concerning the Person of our
Lord. The subject is never exhausted; it never becomes out of date. Again and again
men feel that they have formulated a Christology, only to find that some others have
seen other facts not included in their system. And so He moves on, the Enigma of
ages, the inclusive Word, Whose ultimate secret is not expressed, the very mystery of
God.
5. BARES, 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 (σσσσυυυυμμμμββββιιιιββββάάάάζζζζωωωω
ssssuuuummmmbbbbiiiibbbbaaaazzzzōōōō) 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 (ππππλλλληηηηρρρροοοοφφφφοοοορρρρίίίία ppppllllēēēērrrroooopppphhhhoooorrrriiiiaaaa)
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 κκκκαααα kkkkaaaaiiii
(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.
6. CLARKE, That their hearts might be comforted - That they might have
continual happiness in God, having constant affiance in him.
Being knit together in love - The word σσσσυυυυμμμμββββιιιιββββαααασσσσθθθθεεεεννννττττωωωωνννν, or σσσσυυυυμμμμββββιιιιββββαααασσσσθθθθεεεεννννττττεεεεςςςς,
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.
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.
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.
7. GILL, 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.
8. HAWKER 1-3, (1) For I 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 face in
the flesh; (2) That their hearts might be comforted, being knit together in
love, and unto all riches of the full assurance of understanding, to the
acknowledgement of the mystery of God, and of the Father, and of Christ;
(3) In whom are hid all the treasures of wisdom and knowledge.
The opening of this Chapter gives a very lovely representation of Paul’s
mind. He had never seen the Church of the Colossi ans. But what of that?
They were Christ’s flock, and Paul loved them for it. Reader! is it not so to us
with Christ himself? You and I have never seen Christ in the flesh. But can
we not say with one of old concerning him, whom having not seen we love;
in whom, though now we see him not, yet believing, we rejoice with joy
unspeakable, and full of glory, 1Pe_1:8.
Observe how gloriously the mystery of the Holy Three in One, spoken of,
and known, and enjoyed, when the souls of God’s people are knit together in
love. And observe, how blessedly CHRIST in his fulness is described: In
whom are hid all the treasures (page 17) of wisdom and knowledge. Then,
Reader! if it be so, (as that it most assuredly is,) it is of no use to seek either
for wisdom or knowledge elsewhere. But for the encouragement of all that
seek after Christ, be their circumstances ever so poor or wretched, they are
sure to find. Yea, Jesus, under his well-known character of Wisdom, is
represented as not waiting to be sought for, but himself coming to invite
every wretchedly, ignorant sinner, whom God the Spirit hath caused to see
his want and misery, to come and buy wisdom of him, without money, and
without price, Isa_55:1. And those treasures being said to be hidden, doth
not mean hidden by way of concealment, but by way of safety and security.
They are, indeed, hidden from the wise and prudent; that is, the wise in
their own eyes, and the prudent in their own conceit; but they are revealed
unto babes. For so Jesus thanked his Father, Mat_11:25. And if the Reader
will turn to the book of the Proverbs, he will find Christ, as Wisdom, crying
aloud, and calling upon his people to come and find a fulness of wisdom and
knowledge. I love them (saith he) that love me, and them that seek me early
shall find me, I will cause them that love me to inherit substance, and I will
fill their treasures, see Pr 8 throughout.
9. HENRY, 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.
10. JAMISON, 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.

being — Translate as Greek in oldest manuscripts, “They being knit
together.”
in love — 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.
unto — the object and end of their being “knit together.”
all riches — 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,” etc., not only this, but “all
the riches of,” etc., implies how he desires to impress them with the
momentous importance of the subject in hand.
to — Translate “unto.”
acknowledgment — 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, Col_1:10; see on
Phi_1:9).
of God, and of the Father and of Christ — 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.”
11. CALVIN, 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. (1 Corinthians 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. (1 John 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.
12. PULPIT COMM. That their hearts may be encouraged (Colossians 4:8; Ephesians
6:22; 1 Thessalonians 3:2; 1 Thessalonians 4:18; 2 Thessalonians 2:17; 2 Corinthians
13:11). For the mischief at work at Colossae was at once unsettling (Colossians 2:6,
Colossians 2:7; Colossians 1:23) and discouraging (Colossians 1:23; Colossians 2:18;
Colossians 3:15) in its effects, παρακαλω , a favourite word of St. Paul's, means to
address, exhort, then more specially to encourage, comfort, (2 Corinthians 1:4),
to beseech (Ephesians 4:1; 2 Corinthians 6:1),or to instruct (Titus 1:9). The heart, in
Biblical language, is not the seat of feeling only, but stands for the whole inner man, as
the vital centre of his personality. While they are (literally, they having been) drawn
together in love, and into all (the) riches of the full assurance of the understanding, unto
(or, into) (full) knowledge of the mystery of God, (even) Christ (Colossians 2:19;
Colossians 1:9; Colossians 3:10, Colossians 3:14; Colossians 4:12; Ephesians 1:17,
Ephesians 1:18; Ephesians 3:17-19; Ephesians 4:2, Ephesians 4:3, Ephesians 4:15,
Ephesians 4:16; Philippians 1:9; Philippians 2:2; 1 Corinthians 1:10; 2 Corinthians

13:11). In the best Greek copies drawn together is nominative masculine, agreeing with
they, the logical subject implied in their hearts (feminine). συμβιβάζω has the same
sense in Colossians 2:19 and Ephesians 4:16; in 1 Corinthians 2:16 it is quoted from the
LXX in another sense; and it has a variety of meanings in the Acts. Drawn together
expresses the double sense which accrues to the verb in combination with the two
prepositions in and into: united in love, Christians are prepared to be led into all
the wealth of Divine knowledge. This combination of love and knowledge appears in
all St. Paul's letters of this period (comp. Ephesians 4:12-16; Philippians 1:9; and
contrast 1 Corinthians 8:1-3; 1 Corinthians 13:1, 1 Corinthians 13:2, 1 Corinthians 13:8-
13). The riches of the full assurance, etc., and the knowledge of the mystery are the
counterpart of the riches of the glory of the mystery, of Colossians 1:27; the fulness of
conviction and completeness of knowledge attainable by the Christian correspond to the
full and satisfying character of the revelation he receives in Christ (comp. Ephesians
1:17-19). (On understanding, see note, Colossians 1:9.) Full assurance, or
conviction ( πληροφορία), is a word belonging to St. Luke and St. Paul (with the
Epistle to the Hebrews) in the New Testament (not found in classical Greek), and
denotes radically a bringing to fall measure or maturity. Combined with
understanding, it denotes the ripe, intelligent persuasion of one who enters into the
whole wealth of the truth as it is in Jesus (comp. Colossians 4:12, R.V.; also Romans
4:21 and Romans 14:5, for corresponding verb). In this inward assurance, as in a
fortress, the Colossians were to entrench themselves against the attacks of error
(Colossians 1:9; Colossians 3:15, and notes). ει ς ε πίγνωσιν is either in explanatory
apposition to the previous clause, or rather donors the further purpose for which this
wealth of conviction is to be sought: knowledge of the Divine mystery, knowledge of
Christ—this is the supreme end, ever leading on and upward, for the pursuit of which
all strengthening of heart and understanding are given (Colossians 3:10; Ephesians 3:16-
19; Philippians 3:10). The Revisers have corrected the erroneous acknowledgment by
their paraphrastic rendering, that they may know. (On ε πίγνωσις (comp. γνω σις, verse
3), see note, Colossians 1:6.) The object of this knowledge is the great manifested
mystery of God, namely Christ (Colossians 1:27). We confidently accept here the Revised
reading, that of nearly all recent textual critics, which omits the words found in the
Received Text between God and Christ. There are extant eleven distinct variations of
this reading, and that of the Textus Receptus is, to all appearance, the latest and worst;
the passage is altogether an instructive lesson on textual criticism. The words thus
read have been interpreted mystery of the God Christ (the Latin Hilary, and a few
moderns); of the God of Christ (Meyer, quoting Ephesians 1:17; John 20:17; Matthew
27:46);—both interpretations grammatically correct, but unsuitable here, even if in
harmony with Pauline usage elsewhere. Alford omits of Christ altogether, distrusting
the textual evidence. Meyer objects to the rendering we have followed (that of Ellicott,
Lightfoot, Revisers), that the apostle, if this be his meaning, has expressed himself
ambiguously; but comp. Colossians 1:27 (see note); also 1 Timothy 3:16, The mystery,
who was manifested in flesh.
2:3 in whom are hidden all the treasures of
wisdom and knowledge.

1. Barclay writes, By using this one word Paul is saying, You Gnostics have your
wisdom, shut off, hidden, barred from ordinary people; ....We too have our
knowledge; but that knowledge of ours is not hidden in unintelligible books; it is
hidden in Christ; and therefore it is open to all men everywhere. The truth of
Christianity is not a secret which is hidden; it is a secret which is revealed.
The Gnostics claimed some secret wisdom, but Paul says there is nothing hidden
that is not found in Christ. If you are looking for hidden wisdom, do not go
anywhere else, for in Him all the treasures are hidden, but can be found. Secret
societies always pretend there is something only those who belong to them can
possess, but the fact is anything worth possessing can be found in Christ. If you are
looking for the thrill of discovey, look no further then Christ, for it is all there in
Him.
The test of any group is where do they put Jesus. If he is not the primany sounce of
wisdom and knowledge you know you are dealing with a false group of deceivers.
Jesus is our Spiritual Encyclopedia. In Him is all the knowledge that we need to
know God's will. It is not what you know, but who you know that really matters. All
the knowledge in the world divorced from Jesus Christ is of no ultimate value.
Hidden means that there is a need for research to find all that is in Christ. It is not
right on the surface, but calls for study. The place to go treasure hunting is in
Christ. You can dig and dig and never get to the bottom of the load of gold and
precious truth. It is folly to go off and dig where the gnostics and Judaisers say to
dig for whatever is there is already in Christ. Christian education covers all that
anyone needs to know for the good life, for all is in Christ.
2. Ray Stedman writes, Why do people grow bored? I believe boredom comes as a result of looking
to something outside yourself to keep you excited. We blame our boredom on everything else.
There's nothing to do, is a frequent complaint of children, as though it were somebody else's fault.
But boredom is really our problem. There is something wrong in us. There is no inner resource from
which we can draw.Boredom comes when we find ourselves demanding satisfaction from some
instrument or activity, or even some person, outside ourselves. It indicates there is a real lack within
us. The letter to the Colossians is actually dealing with the problem of boredom, of apathy, and lack
of vitality. Life had no zest, no zing and delight for these Colossian Christians. That is why the
apostle Paul seeks in this letter to reveal the true secret of a turned-onlife: it is the discovery of a
Person who can live within us. As we have already seen, that is the great mystery, Christ in you, the
hope of glory. Christians who have discovered this---not merely in an intellectual sense, but
have begun to live on that basis day byday---are very seldom bored. To them,everything is
exciting. Even difficulties and trials are regarded as adventures and they look forward to how the
Lord will work them out. They may feel a sense of risk, perhaps even danger, but they also have a
senseof excitement and anticipation as they look for God to act. This is why the Scriptures often
refer to the word riches.Paul frequently makes mention of the riches of the gospel. In one place
he says his greatest joy was to declare the unsearchable riches of Christ.The gospels make
frequent mention of treasures. Jesus talked aboutlaying up treasures in heaven. We have
within our bodies, Paul says in Second Corinthians, a treasure in earthen vessels, that it may be
evident that the power is not from us but fromGod. That inner treasure is what makes the

Colossians 2 commentary

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