- 1. COLOSSIAS 2 COMMETARYWritten and edited by Glenn Pease2:1. I
want you to know how much I amstruggling for you and for those at
Laodicea, andfor all who have not met me personally.1. Laodicea
became lukewarm, and so we see even the prayers of the best of
God'smen 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 theO.T. Paul had great anxiety over
his people-even for those he had never met. Thestruggle of others
on our behalf can be a key factor in our lives. It was for
doctorRobert Schuller. He was in the etherlands and experienced a
servere brainhemorage. A few months before this one of his Hour of
Power employees namedYope Post was in Amsterdam. He was on his way
to the airport when he doubledover with terrible chest pains. He
knew he was having a heart attack, so he asked tobe taken to the
nearest hospital. The doctors there sent him to a larger
hospitalacross town. The doctors there didn't know what was wrong
either, so they senthim to a third hospital, which in turn sent him
to Free University Hospital. Therethey 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
FreeUniversity Hospital even though it was quite a distance from
his motel. He did notwant Dr. Schuller to be shuttled from one
hospital to another like he was. Had henot been there that is what
would have happened and he would have sufferedpermanent brain
damage and possibly have died. He had to argue with theambulance
driver. The driver said he was not allowed to do that, but was to
takehim to the nearest hospital. Mr. Post said, I don't care what
your allowed to do orwhat it takes! He's going to Free University.
It turned out that was the only placewithin a hundred miles where
the surgery that saved his life could have beenperformed. His life
was spared because another Christian struggled for him.Paul knew
some personally but others would be brought into the chuch since he
wasthere and so they would not have met him. Paul did not have to
know a Christian tohave a concern for them.3. BARES, For I would
that ye knew - I wish you knew or fully understood. Hesupposes that
this would deeply affect them if they understood the solicitude
whichhe had had on their account.What great conflict - Margin,
fear, or care. The Greek word is agony - agna. It is not, however,
the word rendered agony in Luk_22:44 - agnia- though that is
derived from this. The word is rendered conflict in Phi_1:30;
2. contention, 1Th_2:2; fight, 1Ti_6:12; 2Ti_4:7; and race,
Heb_12:1. It properlyrefers to the combats, contests, struggles,
efforts at the public games; the toil andconflict to obtain a
victory. It refers here to the anxious care, the mental conflict,
theearnest solicitude which he had in their behalf, in view of the
dangers to which theywere exposed from Judaizing Christians and
Pagan philosophy. This mentalstruggle resembled that which the
combatants had at the public games; compare the1Co_9:25, note, 27,
note. And for them at Laodicea For Christians there, who
wereexposed to similar danger. Laodicea was the capital of Phrygia,
in Asia Minor, and alittle south of Colossae. See Introduction,
Section 1. 6. otes, Col_4:16. There was achurch early planted there
- the lukewarm church mentioned in Rev_3:14. Beingin 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, andthat 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 thatregion. He had, doubtless, a general
solicitude for all Christians, but his remarkhere has reference to
those in the neighborhood of the church at Colossae, or in
thatchurch. On the question which has been raised, whether this
proves that the apostlePaul had never been at Colossae or Laodicea,
see Introduction, Section 2, 4. Thispassage does not seem to me to
prove that he had not been there. It may mean thathe had great
solicitude for those Christians there whom he knew, and for all
othersthere, 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 hadno personal
acquaintance. For all these he would feel the same solicitude, for
theywere all exposed to the same danger. To see ones face in the
flesh, is a Hebraism,meaning to become personally acquainted with
him.4. CLARKE, What great conflict - The word , which we here
renderconflict, 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 of the
preceding verse gave the apostle occasion to use the word 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. Itwas
originally called Diospolis, or the city of Jupiter, and afterwards
Rhoas; butobtained the name of Laodicea from Laodice, the wife of
Antiochus. It is now calledLadik. It was formerly celebrated for
its commerce, and the fine black wool of itssheep. Colosse, or the
city of the Colossians, lay between it and Hierapolis.
ThisHierapolis was also a town of Phrygia, famous for its hot
baths: it is now calledBambukholasi.As many as have not seen my
face in the flesh - From this it has been conjecturedthat St. Paul
had never been at either Colosse or Laodicea, and this, from the
letterof the text, appears probable; and yet, his having passed
more than once throughthis country, preaching and strengthening the
Churches, renders it very 3. improbable. It is, therefore, most
likely that we should understand the apostle asspeaking
collectively; that he had the most earnest concern, not only for
the welfareof those Churches with which he was acquainted, such as
Colosse and Laodicea, butalso 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 isoccasioned by what he had said
in Col_1:29, that he laboured and strove accordingto the energy of
divine power in him, to present every man perfect in Christ;
andlest these Colossians should think that these labours and
strivings of his were onlyfor all and every of those persons among
whom he was, and to whom he personallypreached, he would have them
know, observe, and assure themselves, that the greatconflict,
strife, and agony, in which he was engaged, was for them also; by
which hemeans, his fervent prayers and wrestlings with God, the
conflicts he had in his ownmind, with his own spirit, about the
good of the churches of Christ, the care ofwhich 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, strivingand earnestly contending for the faith of the
Gospel, giving no place to them, no, notfor an hour, defending
truth, refuting error, and fighting the good fight of faith,
bypreaching, writing, and disputing; likewise the various
persecutions, greatafflictions, and hardships he met with from men,
for the sake of the Gospel; add toall this, the frequent battles he
had with the enemy of souls, his wrestlings againstprincipalities
and powers, the many temptations of Satan with which he
wasattacked, to draw him off from the service of Christ, to weaken
his hands, andhinder his success in it; all which he endured and
went through with a greatness ofmind, 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
theseColossians,and for them at Laodicea; the saints of that place,
the church of Christ which wasthere; and is the rather mentioned,
because near to Colosse: it was a famous city bythe 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 isordered to be read to them also, they being
infested with false teachers, and in thesame situation and
circumstances as the Colossians were; and though the apostlewas
unknown to both of them, having never been at either place, yet was
heartilyconcerned for each of their welfare, and he strove for them
as he did for others; oneof 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 inChrist, and believers in him;
such as had never heard him preach, nor had anypersonal knowledge
of him, and conversation with him, which tend to knit thehearts of
Christians more firmly together; yet his heart was towards them,
helaboured for them, by praying for them, writing to them,
suffering all things fortheir sakes, for the confirmation of them,
and of the Gospel of Christ. Christian loveand care, and the
benefit of the labours and sufferings of Gospel ministers, extend
4. and reach to persons that never saw them,6. HERY, We may observe
here the great concern which Paul had for theseColossians and the
other churches which he had not any personal knowledge of.
Theapostle had never been at Colosse, and the church planted there
was not of hisplanting; and yet he had as tender a care of it as if
it had been the only people of hischarge (Col_2:1): For I would
that you knew what great conflict I have for you, andfor 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 ofagony, and had a constant fear
respecting what would become of them. Herein hewas a follower of
his Master, who was in an agony for us, and was heard in that
hefeared. (2.) We may keep up a communion by faith, hope, and holy
love, even withthose churches and fellow-christians of whom we have
no personal knowledge, andwith whom we have no conversation. We can
think, and pray, and be concerned forone another, at the greatest
distance; and those we never saw in the flesh we mayhope 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 asGreek, 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 theColossians (compare Col_4:16). This danger was probably the
cause of his writingto Laodicea, as well as to Colosse.not seen my
face in the flesh including those in Hierapolis (Col_4:13).
Paulconsidered himself a debtor to all the Gentiles (Rom_1:14). His
face andpresence 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 makeup for the
loss of his bodily presence among them. Though absent in the flesh,
I amwith 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 weknow 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 indanger of his life; and that he may express
the more emphatically the intensity of hisaffection and concern, he
calls it a conflict. I do not find fault with the rendering
ofErasmus anxiety; but, at the same time, the force of the Greek
word is to benoticed, for is made use of to denote contention. By
the same proof he confirmshis statement, that his ministry is
directed to them; for whence springs so anxious aconcern as to
their welfare, but from this, that the Apostle of the Gentiles was
underobligation to embrace in his affection and concern even those
who were unknown to 5. him? As, however, there is commonly no love
between those who are unknown toeach 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
theservants of God a sight different from that of the flesh, which
excites love. As it isalmost universally agreed that the First
Epistle to Timothy was written fromLaodicea, some, on this account,
assign to Galatia that Laodicea of which Paulmakes 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, aswill be noticed in its proper place.8B. BI,
Ministerial anxietyThis anxiety was occasioned by the subtle errors
prevalent in Colossae. Errorcannot come into collision with truth
without creating confusion of ideas, mentaldistraction, and moral
restlessness. This anxiety wasI. Intense. The thought of the
preceding verse is here expanded. The conflict refersnot so much to
outward trial, etc., as to his fervent and importunate wrestling
withGod. The error must have been serious to occasion this
struggle; great souls are notaffected with trifles. People little
know what their pastors pass through. Aknowledge of this anxiety,
however, is often necessary to create a responsivesympathy, and to
teach the people the care they should have for their own
salvation.II. Disinterested. As many as have not seen my facenot
only Colossians andLaodiceans.III. Had reference to the highest
spiritual attainments of believers. Paul wassolicitous1. For the
confirmation of their faith, comforted, i.e., encouraged,
confirmed.He knew how error disintegrated the hearts confidence and
produced trouble,doubt, perplexity.2. For their union in love.
Without this no solid comfort. Error snaps the bond oflove 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 ofChrist.(2) The
believer is privileged to attain to a full knowledge of the
Divinemystery.(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 fewconfused unconnected truths about the
gospel. Full assurance meansunclouded perception and firm
conviction. This is secured only by diligentstudy and inner
illumination of the Spirit. Every other kind of knowledge ispoor
and unsatisfying.IV. Prompted the apostle to faithfully warn the
Church. Error is seductive. It isneedful to keep a vigilant outlook
in regard to its enticing words. The most effectual 6. antidote to
any heresy is the simple proclamation of the doctrine of
Christ.Lessons1. 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 ofeternal wisdom.3.
False doctrine should be fearlessly and faithfully exposed. (G.
Barlow.)Pauls striving for the ColossiansThe strain of the apostles
agony for the Colossian Church is here continued. otethe 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; buthe could send
them ammunition, and this Epistle has been a magazine andarsenal
ever since. But the real struggle was in his own heart. In that
lonelyprison cell, and with burdens enough of his own, like some
soldier left behind toguard the base, his thoughts were in the
field.2. For all Christians, sympathy in the battle of God, which
is being waged allover the world, is a plain duty. Wheresoever our
prison may be, we are bound totake an eager share in the conflict
by interest, such help as we can render, andthat intercession which
may sway the fortunes of the field though the upliftedhands grasp
no weapons. The men who bear the brunt of the battle are not
theonly combatants. In many a quiet home where wives and mothers
sit there is anagony 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 shallbe counted as combatants
and crowned as victors.II. Those for whom the conflict was endured.
As many as have not seen, etc. TheColossians might think that he
cared less for them than for those communities hehad 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 hispersonal teaching. But Paul shows
them that from this very fact they had a warmerplace in his heart.
He was not so enslaved by sense that his love could not
travelbeyond 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 Churchwas not about to break in
sorrows needing consolation, but in practicalerrors needing
strength to resist. So Paul desires that they may beencouraged not
to quail, but to fight with good cheer. And what we want isthe
brave spirit and the serene assurance of victory in our struggles.
What 7. have we to do with fear, seeing that One fights by our side
who teaches ourhands 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 thestrength of each. Little faggots bound together are strong.
The solitary heartis 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 aremoved by a breath; compacted they
are a rock against which the Atlanticbeats in vain. A real moral
defence against even intellectual error is found inthe compaction
of Christian love. A community so interlocked will throw offmany
evils, as a Roman legion with linked shields roofed itself over
againstmissiles from the walls of a besieged city, or as the
imbricated scales of a fishkeep 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 mens hearts.3. This compaction in
love will lead to a wealth of certitude in the possession ofthe
truth. It tends to all riches of the full assurance, etc.(1) In
times of religious unsettlement Christian men are tempted to
lowertheir own tone, and to say It is so with less certainty,
because so many aresaying It is not so. Some are so afraid of being
thought narrow that theyseek the reputation of liberality by
talking as if there were a film of doubtover even the truths most
surely believed. Few things are more needed nowthan this full
assurance.(2) This wealth of conviction is attained by living in
the love of God. If welove we shall possess an experience which
verifies the truth for us. Rich in thepossession of this
confirmation of the gospel by the blessings it brings, andwhich
witness to their source as verdant banks do to the stream, we
shallhave a right to oppose to many a doubt the full assurance born
of love; andwhile others are disputing whether there be any Lord,
or living Christ, orforgiveness, or providence, we shall know that
they are ours because we havefelt 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 ourapprehension of it may grow, and
although we shall never outgrow it,reflection and experience will
explain and deepen it. Suppose a man could setout from the great
planet that moves in the outermost rim of our system, andtravel
slowly inwards to the great central sun, how the disc would grow,
andthe light and warmth increase with each million of miles, till
what hadseemed a point filled the whole sky!(2) The stages are
infinite because in Him are all the treasures, etc. Thesefour words
are all familiar on the lips of later Gnostics, and were no doubt
inthe mouths of the false teachers. The apostle would claim for his
Gospel all 8. which they falsely claimed for their dreams.(a) All
wisdom and knowledge are in Christ. He is the Light of men, andall
thought and truth of every sort came from Him who is the
EternalWord. 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 spiritualwisdom, the
massive ingots of solid gold, which when coined into creedsand
doctrines are the wealth of the Church.(c) In Christ these
treasures are hidden, but not as the heretics mysteriesfrom the
vulgar crowd, but only from eyes that will not see them; hiddenthat
seeking souls may have the pleasure of seeking, and the rest
offinding; hidden as men store provisions in the Arctic regions, in
orderthat 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 andwisdom than the gospel gives us. In joyful antagonism
Christian menhave to hold fast by the confidence that all Divine
wisdom is laid up inChrist. The new problems of each generation
will find their answers inHim. We need not cast aside the truth
learned at our mothers knees; butif we keep true to Christ and
strive to widen our minds to the breadth ofthat great message, it
will grow as we gaze, even as the nightly heavensexpand to the eye
which steadfastly looks into them and reveal violetabysses, sown
with sparkling points, each of which is a sun. (A. Maclaren,D.
D.)Three wonderful thingsI. 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 withkeenest
eagerness to gain some purpose of their own is common. But the
elements ofnobleness here discovered in Paul are1. His anxiety for
others. He says to the men of Colossae, My conflict is foryou. It
is no self-centred life that Paul lives when he spends himself
lavishly forthese early churches.2. His anxiety for the absent.
There is a counterfeit coin in current speech, Outof sight, out of
mind. It is a proverb coined in the mint of a very shallow
andselfish 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 pinionsover oceans, and
even to pierce other worlds. 9. (2) Cultivates spiritual habit. It
delivers a man from being the creature ofsense.3. His anxiety for
those with whom he had no direct connection. He is caring fora
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 gospelPaul believed and practised? and where has
altruism the motives with whichChristianity pulsates, or the
examples that Christianity can cite?II. A blessed experience.
Analyzing these verses we find signs1. Of personal comfort. The
word comfort here, as in the word Comforter,points to more than
solace, it tells of encouragement and strengthening. Whatbetter
experience could he desire for the members of this young Church
thanthat their hearts should be comforted? But to that is added the
blessing of socialsecurity. Few expressions can describe a
completer unity than this knittogether. 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 mans noblest faculty, the understanding,which is
more than the reason alone. And this supreme conviction is, as to
thetruth, of the supremest importance, viz., the acknowledgment of
the open secretabout God.III. An open secret. Paul did not mean by
mystery an unknowable, mysticalsomething; 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, ofGod,
of heaven. In Him were stored away all the riches of truth and love
for whichmen cried. He is the exhaustless storehouse of Gods
supplies for mans highernature. He is the vast mine of thought, of
sympathy, of grace; and only theindustrious who sink the shaft of
inquiry, fellowship, faith, will know what the minecontains. (U. R.
Thomas.)The full assurance of knowledgeThe second Colossian prayer
is the sequel of the first (Col_1:9-14), inasmuch as itshows at
once the end of all practical obedience and the ground of all
practicalknowledge. The words that introduce it show it to be a
supplement, and also that theapostles request now deepens into a
great agony which is akin to our Lords. Thematter of his
supplication is expressed in the form of the end which its
answerwould obtain, the full assurance of their understanding of
Christ, the mystery ofGod.I. How this is to be obtained.1. It is
hardly possible to separate the full assurance from the process
bywhich it is reached. It is a branch, together with the knitting
together in loveof the one common trunk, the comfort of the heart.
This last root principle ofall religious establishment is the full
work of the Paraclete, and the heart is the 10. inner man in which
the Spirit carries on His renewing work. Hence from thiscommon
principle spring two developmentsone of charity, the other
ofknowledgeand 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 areedified. Thus while carnal knowledge
puffeth up, and makes a hollowfellowship, love buildeth up both the
individual and the community. Theyhave the riches of the knowledge
of God imparted to them in the radiations ofDivine light through
the Word, by the Spirit. These riches are the commonheritage of the
sacred Treasury; but every ones individual knowledge is Hisown.2.
This full assurance is the clear, deep, unclouded confidence in the
reality ofthe objects of knowledge which the understanding grasps,
excluding hesitationand 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 threekinds of
assurance.(1) The full assurance of faiththe deeply wrought
conviction of the reality,and the possession of the present
object.(2) The assurance of hopethe full conviction of the reality
of its objects asour 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, andpractical
consequences of which the understanding is fully assured. So far
asthe individual truths of this knowledge are embraced for
salvation, the soulexerts 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 thepossession of the
mind and not of the experience, the soul delivers them to thecare
of the understanding.II. What it is is itself. The mystery of God
which is Christ. This being the precisesentence 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 tohuman
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 distinctknowledge, for this is the word, not
acknowledgment. There is a differencebetween penetrating a mystery
and beholding and knowing it. In the richness ofits full assurance
the understanding collects all the elements that go to
theconception of the Divine-human Person, and unites them in one
supreme objectof 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 itis assured. All other intellectual treasures are of
phenomena and time, and mustpass away. If the vast fabric of things
be destroyed or reconstructed, all extantphysical science becomes
obsolete. Bus the knowledge of Christ is always 11. becoming
richer. As the individual grows daily in it, so also does the
Churchbehold more and more the development of the manifold wisdom
of God inChrist.III. What it effects. The apostles reason for the
prayer was his deep desire to defendthe Colossians against
oppositions of science, etc. The full assurance ofunderstanding in
the mystery of Christ would be their effectual safeguard. Themind
once raised to this region of cloudless certitude would not easily
be seduced todescend into the region of scepticism, where doubt
chases doubt in never-ceasingrestlessness of caprice. Gnosticism
under other names is still darkening the counselof the hypostatic
union. Hence the necessity of this prayer to-day. (W. B. Pope, D.
D.)St. Pauls conflictAs gardeners are not satisfied with sowing
good seed, but also take care to eradicateweeds, so in spiritual
husbandry it is not enough to cast the Word into souls; the
soilmust be cleansed of the pernicious weeds of error sown privily
by an enemys hand,or the Divine tillage will be marred. Hence St.
Paul in chap. 1, having establishedthe truth, now defends it
against heresy, and these verses are the entrance to
thecontroversy.I. The conflict. What the apostle affirmed at the
close of chap. 1. he hereparticularizes. He means1. The solicitude
which the consideration of the Churches drew upon him. Forthough
their faith and constancy afforded him satisfaction, the
temptationsaround them and their human weakness led to the
apprehension that they mightbe drawn from piety. Love is never
without this, but the apostles was so greatthat 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 smartlyappeals to the faithful, admonishing and
encouraging them to needfulfirmness.(3) The combat, however, did
not terminate here. He often came to blows,cheerfully suffering
persecution. His very chain and prison were part of hisconflict,
and hence he told them (Col_1:24) he suffered for them; because
ineffect 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 thescaffold, yet their danger troubled him
more than his own, and neither prisonnor death was able to diminish
his affection, or make him lay aside the least ofhis cares.4.
Observe his prudence To dispose their hearts and gain authority for
hisremonstrances, he sets before them his solicitudes for their
salvation. 12. 5. The apostles conflict is exemplary. Let ministers
learn what they owe to theirflocks. 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 enemysnatching it
away. Therefore he shows that they were in danger of losing it.
Itconsisted of1. Comfort of heart which heresy necessarily
disturbs, because it shakes thetruth and certainty of the
evangelical doctrine on which it is founded. Thisshould 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 doctrinaldivision. This union
is necessary to comfort, for what joy can there be in thetrouble of
division?3. The abounding of a full assurance of understanding. The
order here is to benoted. These three things are of such a nature
that the first depends upon thesecond, and the second upon the
third.(1) The knowledge of a Christian should be understanding,
i.e., he should seein the clearness of heavenly light the verities
which God has revealed, notthat we are bound to comprehend them,
which would be impossible; but weare to know them as far as they
are revealed. Here we see how far a blindfaith is from the
knowledge of a believer. Paul would have the
faithfulintelligent.(2) All riches of understanding. Abundance of
knowledge, so that we maybe ignorant of none of the mysteries of
Divine truth. If we do not, how shallwe distinguish the voice of
the shepherd from that of a stranger?(3) Assurance. Though matters
of faith are not laid open to the senses orreason, yet the truth of
them is so evident, that as soon as the clouds ofpassion and
prejudice are dispersed by the Spirit it shines into our heartsand
makes itself to be believed. Thus must it be known with certainty
and notwith doubting (Eph_4:14). Whereby you see how false is the
opinion ofRome, which makes the belief of Christianity to depend on
the testimony ofher prelates.4. The apostle confines the Christians
understanding within the bounds of itstrue subjectthe mystery of(1)
The Father, because He is the author of the gospel, anal has
manifestedHimself through it.(2) Of Christ, for He has brought this
doctrine from the bosom of the Fatherand set it in our view; and He
is the principal subject of it, without whoseteaching and merit we
can have no true happiness.Conclusion:1. Pauls desire teaches us
our duty.2. Urge not the vain excuse that you are not ministers,
and therefore do not need 13. extensive knowledge. The Colossians
were no more ministers than you. We areall engaged in the same war
and privates need arms as much as officers. (J.Daille.)9. EBC 1-3,
PAULS STRIVIG FOR THE COLOSSIASWe have seen that the closing
portion of the previous chapter is almost exclusivelypersonal. In
this context the same strain is continued, and two things are dwelt
on:the Apostles 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 intheir quiet valley, cleaving to
the Lord. The former of these feelings is expressed inthe words now
before us; the latter, in the following verses.All this long
outpouring of self-revelation is so natural and characteristic of
Paulthat we need scarcely look for any purpose in it, and yet we
may note with whatconsummate art he thereby prepares the way for
the warnings which follow. Theunveiling of his own throbbing heart
was sure to work on the affections of hisreaders and to incline
them to listen. His profound emotion in thinking of thepreciousness
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 thetruth which, as they saw, he gripped with
such force. Many truths may be taughtcoolly, and some must be. But
in religious matters, arguments wrought in frost arepowerless, and
earnestness approaching to passion is the all-conquering force.
Ateacher who is afraid to show his feelings, or who has no feelings
to show, will nevergather many disciples.So this revelation of the
Apostles heart is relevant to the great purposes of thewhole
letter-the warning against error, and the exhortation to
steadfastness. In theverses which we are now considering, we have
the conflict which Paul was wagingset forth in three aspects:
first, in itself; second, in regard to the persons for whom itwas
waged; and, finally and principally, in regard to the object or
purpose in viewtherein. The first and second of these points may be
dealt with briefly. The third willrequire further consideration.I.
There is first the conflict, which he earnestly desired that the
Colossian Christiansmight 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 previouschapter, and is there
rendered striving. The Revised Version rightly indicates
thisconnection by its translation, but fails to give the
construction as accurately as theolder translation does. What great
strife I have would be nearer the Greek, andmore forcible than the
somewhat feeble how greatly I strive, which the Revisershave
adopted. The conflict referred to is, of course, that of the arena,
as so often inPauls writings.But how could he, in Rome, wage
conflict on behalf of the Church at Colossae? oexternal conflict
can be meant. He could strike no blows on their behalf. What
hecould 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 14. great Epistle, which
was, no doubt, to the eager combatants for the truth atColossae,
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 ofsolicitude, a passion of
intercession. What he says of Epaphras in this very Epistlewas true
of himself. He was always striving in prayer for them. And by
thesewrestlings of spirit he took his place among the combatants,
though they were faraway, and though in outward seeming his life
was untouched by any of thedifficulties and dangers which hemmed
them in. In that lonely prison cell, remotefrom their conflict, and
with burdens enough of his own to carry, with his life inperil, his
heart yet turned to them and, like some soldier left behind to
guard thebase while his comrades had gone forward to the fight, his
ears listened for thesound of battle, and his thoughts were in the
field. His prison cell was like the focusof some reverberating
gallery in which every whisper spoken all round thecircumference
was heard, and the heart that was held captive there was
setvibrating 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 forGod, which is being waged all over the
world, is plain duty. For all Christianteachers of every sort, an
eager sympathy in the difficulties and struggles of thosewhom they
would try to teach is indispensable. We can never deal wisely with
anymind until we have entered into its peculiarities. We can never
help a soul fightingwith 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 isever able to
lift a burden from anothers shoulders except on condition of
bearingthe burden himself. If I stretch out my hand to some poor
brother struggling in themiry clay, he will not grasp it, and my
well meant efforts will be vain, unless he cansee that I too have
felt with him the horror of great darkness, and desire him toshare
with me the benedictions of the light. Wheresoever our prison or
ourworkshop may be, howsoever Providence or circumstances- which is
but aheathenish word for the same thing-may separate us from active
participation inany battle for God, we are bound to take an eager
share in it by sympathy, byinterest, by such help as we can render,
and by that intercession which may swaythe fortunes of the field,
though the uplifted hands grasp no weapons, and the spotwhere we
pray be far from the fight. It is not only the men who bear the
brunt of thebattle 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 thefront, are an agony
of anxiety, and as true a share in the struggle as amidst
thebattery smoke and the gleaming bayonets. It was a law in Israel,
As his Dart is thatgoeth down to the battle, so shall his part be
that abideth by the stuff. They shallpart alike. They were alike in
recompense, because they were rightly regarded asalike in service.
So all Christians who have in heart and sympathy taken part in
thegreat battle shall be counted as combatants and crowned as
victors, though theythemselves have struck no blows. He that
receiveth a prophet in the name of aprophet shall receive a
prophets reward.II. We notice the persons for whom this conflict
was endured. They are theChristians of Colossae, and their
neighbours of Laodicea, and as many as have notseen my face in the
flesh. It may be a question whether the Colossians and 15.
Laodiceans belong to those who have not seen his face in the flesh,
but the mostnatural view of the words is that the last clause
introduces the whole class to whichthe persons previously
enumerated belong, and this conclusion is confirmed by thesilence
of the Acts of the Apostles as to any visit of Pauls to these
Churches, and bythe language of the Epistle itself, which, in
several places, refers to his knowledge ofthe Colossian Church as
derived from hearing of them, and never alludes topersonal
intercourse. That being so, one can understand that its members
mighteasily think that he cared less for them than he did for the
more fortunatecommunities which he had himself planted or watered,
and might have suspectedthat the difficulties of the Church at
Ephesus, for instance, lay nearer his heart thantheirs in their
remote upland valley. o doubt, too, their feelings to him were
lesswarm than to Epaphras and to other teachers whom they had
heard. They hadnever felt the magnetism of his personal presence,
and were at a disadvantage intheir struggle with the errors which
were beginning to lift their snaky heads amongthem, 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
putsome film of separation between them, in order to make it the
foundation of hisespecial keenness of interest in them. Precisely
because he had never looked them inthe eyes, they had a warmer
place in his heart, and his solicitude for them was moretender. He
was not so enslaved by sense that his love could not travel beyond
thelimits of his eyesight. He was the more anxious about them
because they had not therecollections of his teaching and of his
presence to fall back upon.III. But the most important part of this
section is the Apostles statement of thegreat subject of his
solicitude, that which he anxiously longed that the Colossiansmight
attain. It is a prophecy, as well as a desire. It is a statement of
the deepestpurpose of his letter to them, and being so, it is
likewise a statement of the Divinedesire concerning each of us, and
of the Divine design of the gospel. Here is set forthwhat God would
have all Christians to be, and, in Jesus Christ, has given
themample means of being.(1) The first element in the Apostles
desire for them is that their hearts may becomforted. Of course the
Biblical use of the word heart is much wider than themodern popular
use of it. We mean by it, when we use it in ordinary talk,
thehypothetical seat of the emotions, and chiefly, the organ and
throne of love; butScripture means by the word, the whole inward
personality, including thought andwill as well as emotion. So we
read of the thoughts and intents of the heart, andthe 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. Thatword
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 ColossianChurch was not about
to break in sorrows which they would need consolation tobear, 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 wascourageous confidence. So Paul desires for them
that their hearts should beencouraged or strengthened, that they
might not quail before the enemy, but go intothe fight with
buoyancy, and be of good cheer. 16. Is there any greater blessing
in view both of the conflict which Christianity has towage today,
and of the difficulties and warfare of our own lives, than that
bravespirit which plunges into the struggle with the serene
assurance that victory sits onour helms and waits upon our swords,
and knows that anything is possible ratherthan defeat? That is the
condition of overcoming - even our faith. The sad hearttires in a
mile, but the strong hopeful heart carries in its very strength
theprophecy 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
tobelong to all who have God to trust to, and believe that the
gospel is His truth. Theymay well be strong who have Divine power
ready to flood their hearts, who knowthat everything works for
their good, who can see, above the whirl of time andchange, one
strong loving Hand which moves the wheels. What have we to do
withfear 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 ourheads in the day of battle? Be of
good courage, and He shall strengthen thineheart.(2) The way to
secure such joyous confidence and strength is taught us here, for
wehave next, Union in love, as part of the means for obtaining
it-They being knittogether in love. The persons, not the hearts,
are tobe thus united. Love is the truebond which unites men-the
bond of perfectness, as it is elsewhere called. That unityin love
would, of course, add to the strength of each. The old fable
teaches us thatlittle fagots bound together are strong, and the
tighter the rope is pulled, thestronger they are. A solitary heart
is timid and weak, but many weaknesses broughttogether make
strength, as slimly built houses in a row hold each other up, or
dyingembers raked closer burst into flame. Loose grains of sand are
light and moved by abreath; compacted they are a rock against which
the Atlantic beats in vain. So, aChurch, of which the members are
bound together by that love which is the onlyreal bond of Church
life, presents a front to threatening evils through which
theycannot break. A real moral defence against even intellectual
error will be found insuch a close compaction in mutual Christian
love. A community so interlocked willthrow off many evils, as a
Roman legion with linked shields roofed itself overagainst missiles
from the wall of a besieged city, or the imbricated scales on a
fishkeep it dry in the heart of the sea.But we must go deeper than
this in interpreting these words. The love which is toknit
Christian men together is not merely love to one another but is
common love toJesus Christ. Such common love to Him is the true
bond of union, and the truestrengthener of mens hearts.(3) This
compaction in love will lead to a wealth of certitude in the
possession of thetruth. Paul is so eagerly desirous for the
Colossians union in love to each other andall to God, because He
knows that such union will materially contribute to theirassured
and joyful possession of the truth. It tends, he thinks, unto all
riches of thefull assurance of understanding, by which he means the
wealth which consists inthe entire, unwavering certitude which
takes possession of the understanding, theconfidence that it has
the truth and the life in Jesus Christ. Such a joyful 17.
steadfastness of conviction that I have grasped the truth is
opposed to hesitating halfbelief. It is attainable, as this context
shows, by paths of moral discipline, andamongst them, by seeking to
realise our unity with our brethren, and not proudlyrejecting the
common faith because it is common. Possessing that assurance,
weshall be rich and heart whole. Walking amid certainties we shall
walk in paths ofpeace, and reecho the triumphant assurance of the
Apostle, to whom love had giventhe key of knowledge:-we know that
we are of God, and we know that the Son ofGod is come, and hath
given us an understanding, that we may know Him that istrue.In all
times of religious unsettlement, when an active propaganda of
denial is goingon, Christian men are tempted to lower their own
tone, and to say, It is so, withsomewhat less of certainty because
so many are saying, It is not so. Little Rhodaneeds some courage to
affirm constantly that it was even so, when apostles andher masters
keep assuring her that she has only seen a vision. In this day,
manyprofessing Christians falter in the clear assured profession of
their faith, and it doesnot 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 thereputation of
liberality by talking as if there were a film of doubt over even
thetruths which used to be most surely believed. Much of the
so-called faith of thisday is all honeycombed With secret
misgivings, which have in many instances noother intellectual basis
than the consciousness of prevalent unbelief and asecondhand
acquaintance with its teachings. Few things are more needed among
usnow than this full assurance and satisfaction of the
understanding with the truth asit 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
manyminds which have had to exchange Christs Verily, verily, for a
miserableperhaps, and can no longer say I know, but only, I would
fain believe, or atthe best, I incline to think still. On the other
hand, the full assurance of theunderstanding brings wealth. It
breathes peace over the soul, and gives endlessriches 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 isan
intellectual discipline which is also needed. But no intellectual
process will lead toan assured grasp of spiritual truth, unless it
be accompanied by love. As soon maywe lay hold of truth with our
hands, as of God in Christ with our understandingsalone. This is
the constant teaching of Scripture-that, if we would know God
andhave assurance of Him, we must love Him. In order to love human
things, it isnecessary to know them. In order to know Divine
things, it is necessary to lovethem. When we are rooted and
grounded in love, we shall be able to know- forwhat we have most
need to know and what the gospel has mainly tot each us is thelove,
and unless the eye with which we look is love, how shall we know
love? If welove, we shall possess an experience which verifies the
truth for us, will give us anirrefragable demonstration which will
bring certitude to ourselves, however little itmay avail to
convince others. Rich in the possession of this confirmation of
thegospel by the blessings which have come to us from it, and which
witness of theirsource, as the stream that dots some barren plain
with a line of green along itscourse is revealed thereby, we shall
have the right to oppose to many a doubt the full 18. assurance
born of love, and while others are disputing whether there be any
God, orany living Christ, or any forgiveness of sins, or any
guiding providence, we shallknow that they are, and are ours,
because we have felt the power and wealth whichthey have brought
into our lives.(4) This unity of love will lead to full knowledge
of the mystery of God. Such seemsto be the connection of the next
words, which may be literally read unto the fullknowledge of the
mystery of God, and may be best regarded as a coordinate clausewith
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 moremature and deeper insight into
the deep things of God. The word for knowledgehere is the same as
in Col_1:9, and here as there means a full knowledge. TheColossians
had known Christ at first, but the Apostles desire is that they may
cometo a fuller knowledge, for the object to be known is infinite,
and endless degrees inthe perception and possession of His power
and grace are possible. In that fullerknowledge they will not leave
behind what they knew at first, but will find in itdeeper meaning,
a larger wisdom, and a fuller truth.Among the large number of
readings of the following words, that adopted by theRevised Version
is to be preferred, and the translation which it gives is the
mostnatural and is in accordance with the previous thought in
Col_1:27, where also themystery is explained to be Christ in you. A
slight variation in the conception ispresented here. The mystery is
Christ, not in you, but in Whom are hid all thetreasures of wisdom
and knowledge. The great truth long hidden, now revealed, isthat
the whole wealth of spiritual insight (knowledge), and of reasoning
on thetruths thus apprehended so as to gain an ordered system of
belief and a coherentlaw of conduct (wisdom), is stored for us in
Christ.Such being in brief the connection and outline meaning of
these great words, wemay touch upon the various principles embodied
in them. We have seen, incommenting upon a former part of the
Epistle, the force of the great thought thatChrist in His relations
to us is the mystery of God, and need not repeat what wasthen said.
But we may pause for a moment on the fact that the knowledge of
thatmystery has its stages. The revelation of the mystery is
complete. o further stagesare possible in that. But while the
revelation is, in Pauls estimate, finished, and thelong 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 throughthe gloom a glimpse of God manifested in the
flesh, and bearing his sins. That soulwill never outgrow that
knowledge, but as the years pass, life and reflection andexperience
will help to explain and deepen it. God so loved the world that He
gaveHis only begotten Son-there is nothing beyond that truth.
Grasped howeverimperfectly, it brings light and peace. But as it is
loved and lived by, it unfoldsundreamed of depths, and flashes with
growing brightness. Suppose that a mancould 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, tillwhat had seemed a point filled the whole sky!
Christian growth is into, not awayfrom, Christ, a penetrating
deeper into the centre, and a drawing out into distinct 19.
consciousness as a coherent system, all that was wrapped, as the
leaves in theirbrown sheath, in that first glimpse of Him which
saves the soul.These stages are infinite, because in Him are all
the treasures of wisdom andknowledge. These four words, treasures,
wisdom, knowledge, hidden, are allfamiliar on the lips of the
latter Gnostics, and were so, no doubt, in the mouths ofthe false
teachers at Colossae. The Apostle would assert for his gospel all
which theyfalsely claimed for their dreams. As in several other
places of this Epistle, he availshimself of his antagonists special
vocabulary, transferring its terms, from theillusory phantoms which
a false knowledge adorned with them, to the truth whichhe had to
preach. He puts special emphasis on the predicate hidden by
throwingit to the end of the sentence-a peculiarity which is
reproduced with advantage in theRevised Version.All wisdom and
knowledge are in Christ. He is the Light of men, and all thoughtand
truth of every sort come from. Him Who is the Eternal Word, the
IncarnateWisdom. That Incarnate Word is the perfect Revelation of
God, and by His onecompleted life and death has declared the whole
name of God to His brethren, ofwhich all other media of revelation
have but uttered broken syllables. Thatascended Christ breathes
wisdom and knowledge into all who love Him, and stillpursues, 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 therevelation made by His earthly life and promised
the perpetual continuance of therevelation 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 massiveingots of solid gold which, when coined into
creeds and doctrines, are the wealth ofthe Church. All which we can
know concerning God and man, concerning sin andrighteousness and
duty, concerning another life, is in Him Who is the home anddeep
mine where truth is stored.In Christ these treasures are hidden,
but not, as the heretics mysteries werehidden, in order that they
might be out of reach of the vulgar crowd. This mystery ishidden
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 thanksgivingbecause 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 ColossianChurch
was passing through, and such as we have to face. We too are
surroundedby eager confident voices, proclaiming profounder truths
and a deeper wisdom thanthe gospel gives us. In joyful antagonism
to these, Christian men have to hold fast bythe confidence that all
Divine wisdom is laid up in their Lord. We need not go toothers to
learn new truth. The new problems of each generation to the end of
timewill find their answers in Christ, and new issues of that old
message which we haveheard from the beginning will continually be
discerned. Let us not wonder if thelessons which the earlier ages
of the Church drew from that infinite storehouse fail 20. at many
points to meet the eager questionings of today. or let us suppose
that thestars are quenched because the old books of astronomy are
in some respects out ofdate. We need not cast aside the truths that
we learned at our mothers knees. Thecentral fact of the universe
and the perfect encyclopedia of all moral and spiritualtruth is
Christ, the Incarnate Word, the Lamb slain, the ascended King. If
we keeptrue to Him and strive to widen our minds to the breadth of
that great message, itwill grow as we gaze, even as the nightly
heavens expand to the eye whichsteadfastly 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
eternallife.The ordinary type of Christian life is contented with a
superficial acquaintance withChrist. Many understand no more of Him
and of His gospel than they did when firstthey learned to love Him.
So completely has the very idea of a progressiveknowledge of Jesus
Christ faded from the horizon of the average Christian
thatedification, which ought to mean the progressive building up of
the charactercourse by course, in new knowledge and grace, has come
to mean little more thanthe sense of comfort derived from the
reiteration of old and familiar words whichfall on the ear with a
pleasant murmur. There is sadly too little first hand andgrowing
knowledge of their Lord, among Christian people, too little belief
that freshtreasures may be found hidden in that field which, to
each soul and each newgeneration struggling with its own special
forms of the burdens and problems thatpress upon humanity, would be
cheaply bought by selling all, but may be won at theeasier rate of
earnest desire to possess them, and faithful adherence to Him in
whomthey are stored for the world. The condition of growth for the
branch is abiding inthe vine. If our hearts are knit together with
Christs heart in that love which is theparent of communion, both as
delighted contemplation and as glad obedience, thenwe shall daily
dig deeper into the mine of wealth which is hid in Him that it may
befound, and draw forth an unfailing supply of things new and
old.2:2 My purpose is that they may be encouragedin heart and
united in love, so that they may havethe full riches of complete
understanding, in orderthat 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 21. than in the warmth of human
relations. Encouraged and loving Christians is thegoal of Paul, and
these kinds of Christians are those who grow in their knowledgeand
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 adistinct avowel of Papacy; but only love can
stand all weather, go through all theseasons blithely and
hopefully, find flowers in the deserts, and pools among
therocks.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 anotherthat 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 foolmay take high prizes in that art. Some
men, unfortunately, are cursed with adisposition which makes
everything as sour as itself. The point is the Christian isto
resist all that is negative in relation to one another and show
love even if his orher feelings pull in the other direction.3.
Barcaly writes, The word which he uses for encourage is parakalein.
Sometimesthat word means to comfort, sometimes it means to exhort,
but always at the back ofit there is the idea of enabling a person
to meet some difficult situation withconfidence and gallantry. One
of the greek historians uses this word in a mostinteresting 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 thatregiment, and he talked to it to such purpose
that courage was reborn, and a bodyof dispirited men became a body
of men fit again for heroic action. That is whatparakalein means
here. It is Pauls prayer that church may be filled with thatcourage
which can cope heroically with any situation.4. MYSTERY- Morgan
writes, That he desired this, shows us that the trueChristian sense
a mystery is not something which cannot be known. It is
somethingwhich man is unable to discover or explain; but it is
something which may bedisclosed to him, and which therefore he may
know. And that is perhaps Paul'sultimate word about Clhrist. The
last word has never yet been spoken about Him.There is nothing more
wonderful than the persistence and ever-increasingdiscussion of all
sorts and conditions of thinking men concerning the Person of
ourLord. The subject is never exhausted; it never becomes out of
date. Again and againmen feel that they have formulated a
Christology, only to find that some others haveseen other facts not
included in their system. And so He moves on, the Enigma ofages,
the inclusive Word, Whose ultimate secret is not expressed, the
very mystery ofGod.5. BARES, That their hearts might be comforted -
Like all other Christiansin the times of the apostles, they were
doubtless exposed to trials andpersecutions.Being knit together in
love - The same word which is used here
(ssssuuuummmmbbbbiiiibbbbaaaazzzz) occurs in Eph_4:16, and is
rendered compacted; see the notes at 22. that place. In Act_9:22,
it is rendered proving; Act_16:10, assuredlygathering; 1Co_2:16,
instruct; and here, and in Col_2:19, knit together. Itmeans,
properly, to make to come together, and hence, refers to a
firmunion, as where the heart of Christians are one. Here it means
that the wayof comforting each other was by solid Christian
friendship, and that themeans 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 theapostle Paul, see the notes at
Rom_2:4. There is a great energy ofexpression here. The meaning is,
that the thing referred to - the fullunderstanding of the mystery
of religion - was an invaluable possession,like abundant wealth.
This passage also shows the object for which theyshould be united.
It should be in order that they might obtain thisinestimable
wealth. If they were divided in affections, and split up
intofactions, they could not hope to secure it.Of the full
assurance of understanding - This word (
ppppllllrrrroooopppphhhhoooorrrriiiiaaaa)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 haveentire conviction of the truth of the Christian
doctrines.To the acknowledgment - So as fully and openly to
acknowledge or confessthis 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 hadbefore been concealed or
hidden, but which was now revealed in the gospel.It does not mean
that there was any thing unintelligible orincomprehensible
respecting this doctrine when it; was made known. Thatmight be as
clear as any other truth.Of God - Of God as he actually subsists.
This does not mean that the merefact of the existence of God was a
mystery, or a truth which had beenconcealed, for that was not true.
But the sense plainly is, that there weretruths now made known in
the gospel to mankind, about the mode of thedivine existence, which
had not before been disclosed; and this mysteryhe wished them to
retain, or fully acknowledge. The mystery, or thehitherto
unrevealed truth, related to the fact that God subsisted in
morepersons than one, as Father, and as Christ.And of the Father -
Or, rather, even of the Father; for so the word kkkkaaaaiiii(and)
is often used. The apostle does not mean that he wished them
toacknowledge the hitherto unrevealed truth respecting God and
anotherbeing called the Father; but respecting God as the Father,
or of Godas Father and as Christ.And of Christ - As a person of the
Godhead. What the apostle wished themto acknowledge was, the full
revelation now made known respecting theessential 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 usuallycommences.
It should be said, however, that there is great variety of 23.
reading in the mss. on this whole clause, and that many critics
(seeRosenmuller) regard it as spurious. I do not see evidence that
it is notgenuine; and the strain of exhortation of the apostle
seems to me to demandit.6. CLARKE, That their hearts might be
comforted - That they might havecontinual happiness in God, having
constant affiance in him.Being knit together in love - The word ,
or ,which is the true reading, but both of equal import here,
signifies beingunited, as the beams or the timbers of a building,
by mortices and pins. Thevisible Church of Christ cannot be in
union with God unless it have unity initself, and without love this
unity is impossible.Unto all riches of the full assurance of
understanding - That is, that theymight have the most indubitable
certainty of the truth of Christianity, oftheir own salvation, and
of the general design of God to admit the Gentilesinto his Church.
This is the grand mystery of God, which was now laid openby the
preaching of the Gospel.And of the Father, and of Christ - These
words are variously written indifferent 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 - ofthe
God Christ - of God and Christ - of God the Father of Christ - of
God theFather, and our Lord Christ - of God and the Father of
Christ - of God theFather, in Christ - of the God Christ Jesus,
Father and Lord, etc., etc., etc.This great variety of versions
leaves the strongest presumption that thewords in question are
glosses which have crept into the text, and are of noauthority.
Griesbach has left them out of the text.7. GILL, That their hearts
might be comforted,.... Here follow the reasonswhy the apostle had
so great a conflict, on account of the above persons, andwhy he was
so desirous they should know it; one is, the consolation of
theirhearts. The hearts of God's people often need comfort, by
reason ofindwelling sin, the temptations of Satan, the hidings of
God's face, andafflictive providences; and by reason of false
teachers, who greatly troublethem, unsettle their minds, weaken
their faith, and fill them with doubtsand perplexities, and which
was the case with these churches: now thebusiness of Gospel
ministers is to comfort such; this is the commission theyare sent
with; the doctrines of the Gospel are calculated for this
verypurpose, such as full redemption, free justification, complete
pardon of sin,peace and reconciliation; and the bent of their
ministry is to comfortdistressed minds, upon what account soever;
and it must be a comfort tothese churches, when they found that
they were regarded by so great anapostle; and it might tend to
confirm them in the doctrine they had receivedat first, and deliver
them from the scruples the false apostles had injectedinto their
minds, and so administer comfort to them, when they perceivedthat
the apostle approved of the Gospel they had heard and embraced,
andrejected the notions of the false teachers:being knit together
in love: as the members of an human body are, by jointsand bands;
as love is the bond of union between God and his people, Christ 24.
and his members, so between saints and saints; it is the cement
that joinsand keeps them together, and which edifies and builds
them up, andwhereby they increase with the increase of God; it
makes them to be of oneheart and one soul; it renders their
communion with one anothercomfortable and delightful, and
strengthens them against the commonenemy, who is for dividing, and
so destroying; and is what is the joy ofGospel ministers, and what
they labour at and strive for, and which isanother reason of the
apostle's conflict:and unto all riches of the full assurance of
understanding; that is, spiritualknowledge and understanding, or
the understanding of spiritual things; forthe understanding of
things natural and civil is not designed; nor a merenotional
knowledge of spiritual things, which persons may have, and yet
notcharity, or love, with which this is here joined; and such an
one also, whichis sure and certain: for as there is such a thing as
the assurance of faith, andthe assurance of hope, so likewise of
understanding of the Gospel, and thetruths of it; concerning which
there ought to be no doubt, being to bereceived upon the credit of
a divine testimony: moreover, such a knowledgeand 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; towhatever relates to the person and grace of
Christ; to all the things of theSpirit of God; to all the blessings
and promises of the covenant of grace; tothe riches both of grace
and glory, to the things of time and eternity, andwhich is more
clearly explained by the following clause:to the acknowledgment of
the mystery of God, and of the Father, and ofChrist; that is, to a
greater and more perfect knowledge, approbation, andconfession of
the Gospel, which he had in the preceding chapter called
themystery; see Col_1:26, and here the mystery of God, which he is
both theauthor 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 matterof it; not as the God of nature and
providence, which the works of bothdeclare; but as the God of all
grace, as God in Christ, which is the peculiardiscovery of the
Gospel: and of him as the Father of Christ, which is
notdiscoverable by the light of nature, nor known by natural
reason, but is apoint of divine revelation; and of him as the
Father of his people byadoption; and of all his grace, in election
to grace and glory; inpredestination to sonship, and in the council
and covenant of grace; in thescheme of salvation and redemption; in
the mission of his Son, and the giftof him as a Saviour and
Redeemer. The copulative and before theFather, is left out in the
Vulgate Latin, Syriac, and Arabic versions, whichread the mystery
of God the Father; and with it, it may be rendered, as itsometimes
is, God, even the Father: though the word God may beconsidered
essentially, and as after distinguished into two of the persons
ofthe 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 secondperson, who is equally God with the Father; and
the Spirit, who, though notmentioned, is not excluded from this
adorable mystery: and which is themystery of Christ, he being both
the efficient cause and the subject matterof it; it treats of his
deity and personality; of his offices, as Mediator, 25. prophet,
priest, and King; of his incarnation and redemption; of his
grace,righteousness, sacrifice, and satisfaction; of justification
by him, pardonthrough him, and acceptance in him.8. HAWKER 1-3, (1)
For I would that ye knew what great conflict I have foryou, and for
them at Laodicea, and for as many as have not seen my face inthe
flesh; (2) That their hearts might be comforted, being knit
together inlove, and unto all riches of the full assurance of
understanding, to theacknowledgement 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 Paulsmind. He had never seen the Church of
the Colossi ans. But what of that?They were Christs flock, and Paul
loved them for it. Reader! is it not so to uswith Christ himself?
You and I have never seen Christ in the flesh. But canwe 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
joyunspeakable, 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 Gods people are knit together inlove.
And observe, how blessedly CHRIST in his fulness is described:
Inwhom 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 eitherfor wisdom or knowledge elsewhere. But for the
encouragement of all thatseek after Christ, be their circumstances
ever so poor or wretched, they aresure to find. Yea, Jesus, under
his well-known character of Wisdom, isrepresented as not waiting to
be sought for, but himself coming to inviteevery wretchedly,
ignorant sinner, whom God the Spirit hath caused to seehis want and
misery, to come and buy wisdom of him, without money, andwithout
price, Isa_55:1. And those treasures being said to be hidden,
dothnot 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 intheir own eyes, and the prudent in their own
conceit; but they are revealedunto babes. For so Jesus thanked his
Father, Mat_11:25. And if the Readerwill turn to the book of the
Proverbs, he will find Christ, as Wisdom, cryingaloud, and calling
upon his people to come and find a fulness of wisdom andknowledge.
I love them (saith he) that love me, and them that seek me
earlyshall find me, I will cause them that love me to inherit
substance, and I willfill their treasures, see Pr 8 throughout.9.
HENRY, What was it that the apostle desired for them? That their
heartsmay be comforted, being knit together in love, etc., Col_2:2.
It was theirspiritual welfare about which he was solicitous. He
does not say that theymay be healthy, and merry, and rich, and
great, and prosperous; but thattheir hearts may be comforted. Note,
The prosperity of the soul is the bestprosperity, and what we
should be most solicitous about for ourselves andothers. 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 26.
prospers: To understand the mystery, either what was before
concealed,but is now made known concerning the Father and Christ,
or the mysterybefore mentioned, of calling the Gentiles into the
Christian church, as theFather and Christ have revealed it in the
gospel; and not barely to speak of itby 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 labourafter,
and then the soul prospers.2. When our faith grows to a full
assurance and bold acknowledgment ofthis mystery. (1.) To a full
assurance, or a well-settled judgment, upon theirproper evidence,
of the great truths of the gospel, without doubting, orcalling them
in question, but embracing them with the highest satisfaction,as
faithful sayings and worthy of all acceptation. (2.) When it comes
to a freeacknowledgment, and we not only believe with the heart,
but are ready,when called to it, to make confession with our mouth,
and are not ashamedof our Master and our holy religion, under the
frowns and violence of theirenemies. This is called the riches of
the full assurance of understanding.Great knowledge and strong
faith make a soul rich. This is being richtowards 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
heartsmight 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 withoutcannot 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 themore the
soul prospers: Being knit together in love. Holy love knits
thehearts of Christians one to another; and faith and love both
contribute toour comfort.10. JAMISON, Translate, That their hearts
may be comforted. Thetheir, 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 forwhom Paul declares he has conflict,
including the particular species, you(Colossians) and them at
Laodicea. For it is plain, the prayer that theirhearts may be
comforted, must include in it the Colossians for whom heexpressly
says, I have conflict. Thus it is an abbreviated mode ofexpression
for, That your and their hearts may be comforted. Alfordtranslates,
confirmed, or allows comforted in its original radical
sensestrengthened. But the Greek supports English Version: the
sense, too, isclear: comforted with the consolation of those whom
Paul had not seen, andfor whom, in consequence, he strove in
prayerful conflict the morefervently; inasmuch as we are more
anxious in behalf of absent, thanpresent, friends [Davenant]. Their
hearts would be comforted by knowingwhat conflict he had for them,
and how much he is interested for theirwelfare; and also by being
released from doubts on learning from theapostle, that the doctrine
which they had heard from Epaphras was true andcertain. In writing
to churches which he had instructed face to face, heenters into
particular details concerning them, as a father directing
hischildren. But to those among whom he had not been in person, he
treats ofthe more general truths of salvation. 27. being Translate
as Greek in oldest manuscripts, They being knittogether.in love the
bond and element of perfect knitting together; the antidoteto the
dividing schismatical effect of false doctrine. Love to God and to
oneanother 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 ofphrases, not only understanding, but the full
assurance ofunderstanding; not only this, but the riches of, etc.,
not only this, but allthe riches of, etc., implies how he desires
to impress them with themomentous importance of the subject in
hand.to Translate unto.acknowledgment The Greek implies, full and
accurate knowledge. It isa distinct Greek word from knowledge,
Col_2:3. Alford translates,thorough ... knowledge. Acknowledgment
hardly is strong enough; theydid in a measure acknowledge the
truth; what they wanted was the full andaccurate knowledge of it
(compare Notes, see on Col_1:9, Col_1:10; see onPhi_1:9).of God,
and of the Father and of Christ The oldest manuscripts omitand of
the Father, and of; then translate, Of God (namely), Christ.
Twovery old manuscripts and Vulgate read, Of God the Father of
Christ.11. CALVIN, That their hearts may receive consolation. He
now intimates what hedesires for them, and shews that his affection
is truly apostolic; for he declares thatnothing 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 caseof some) that he had been led to take upon
himself so great a concern for the Colossiansand others, but
because the duty of his office required it.The term consolation is
taken here to denote that true quietness in which they mayrepose.
This he declares they will at length come to enjoy in the event of
their beingunited in love and faith. From this it appears where the
chief good is, and in what thingsit consists when mutually agreed
in one faith, we are also joined together in mutuallove. 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 truejoy; so, on the other hand, the
cause of it is pointed out by him, when he says, in allfullness of
understanding. (346) The bond also of holy unity is the truth of
God, when weembrace it with one consent; for peace and agreement
with men flow forth from thatfountain.Riches of the assurance of
understanding. As many, contenting themselves with aslight taste,
have nothing but a confused and evanescent knowledge, he makes
mentionexpressly of the riches of understanding. By this phrase he
means full and clearperception; and at the same time admonishes
them, that according to the measure ofunderstanding they must make
progress also in love.In the term assurance, he distinguishes
between faith and mere opinion; for that man 28. truly knows the
Lord who does not vacillate or waver in doubt, but stands fast in a
firmand constant persuasion. This constancy and stability Paul
frequently calls () full assurance, (which term he makes use of
here also,) and alwaysconnects it with faith, as undoubtedly it can
no more be separated from it than heat orlight 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 ofapposition, 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 themselvesendeavor to set off their impostures under
the title of wisdom, but Paul retains the sonsof God within the
limits of the gospel exclusively, that they may desire to know
nothingelse. (1 Corinthians 2:2.) Why he uses the term mystery to
denote the gospel, has beenalready explained. Let us, however,
learn from this, that the gospel can be understood byfaith 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 inwhich God is revealed, for he immediately adds and
of the Father, and of Christ bywhich expression he means that God
cannot be known otherwise than in Christ, as, onthe other hand, the
Father must necessarily be known where Christ is known. For
Johnaffirms both:He that hath the Son, hath the Father also: he
that hath not the Son, hath also not theFather. (1 John 2:23.)Hence
all that think that they know anything of God apart from Christ,
contrive tothemselves an idol in the place of God; as also, on the
other hand, that man is ignorantof Christ, who is not led by him to
the Father, and who does not in him embrace Godwholly. In the mean
time, it is a memorable passage for proving Christs divinity, and
theunity of his essence with the Father. For having spoken
previously as to the knowledge ofGod, he immediately applies it to
the Son, as well as to the Father, whence it follows, thatthe Son
is God equally with the Father.12. PULPIT COMM. That their hearts
may be encouraged (Colossians 4:8; Ephesians6:22; 1 Thessalonians
3:2; 1 Thessalonians 4:18; 2 Thessalonians 2:17; 2
Corinthians13:11). 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, , a favourite word of St. Paul's, means toaddress,
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, inBiblical language, is not the seat of
feeling only, but stands for the whole inner man, asthe vital
centre of his personality. While they are (literally, they having
been) drawntogether 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 29. 13:11). In the best
Greek copies drawn together is nominative masculine, agreeing
withthey, the logical subject implied in their hearts (feminine).
has the samesense in Colossians 2:19 and Ephesians 4:16; in 1
Corinthians 2:16 it is quoted from theLXX in another sense; and it
has a variety of meanings in the Acts. Drawn togetherexpresses the
double sense which accrues to the verb in combination with the
twoprepositions in and into: united in love, Christians are
prepared to be led into allthe wealth of Divine knowledge. This
combination of love and knowledge appears inall St. Paul's letters
of this period (comp. Ephesians 4:12-16; Philippians 1:9;
andcontrast 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 thecounterpart of the
riches of the glory of the mystery, of Colossians 1:27; the fulness
ofconviction and completeness of knowledge attainable by the
Christian correspond to thefull and satisfying character of the
revelation he receives in Christ (comp. Ephesians1:17-19). (On
understanding, see note, Colossians 1:9.) Full assurance,
orconviction ( ), is a word belonging to St. Luke and St. Paul
(with theEpistle to the Hebrews) in the New Testament (not found in
classical Greek), anddenotes radically a bringing to fall measure
or maturity. Combined withunderstanding, it denotes the ripe,
intelligent persuasion of one who enters into thewhole wealth of
the truth as it is in Jesus (comp. Colossians 4:12, R.V.; also
Romans4:21 and Romans 14:5, for corresponding verb). In this inward
assurance, as in afortress, the Colossians were to entrench
themselves against the attacks of error(Colossians 1:9; Colossians
3:15, and notes). is either in explanatoryapposition to the
previous clause, or rather donors the further purpose for which
thiswealth of conviction is to be sought: knowledge of the Divine
mystery, knowledge ofChristthis is the supreme end, ever leading on
and upward, for the pursuit of whichall strengthening of heart and
understanding are given (Colossians 3:10; Ephesians 3:16-19;
Philippians 3:10). The Revisers have corrected the erroneous
acknowledgment bytheir paraphrastic rendering, that they may know.
(On (comp. , verse3), see note, Colossians 1:6.) The object of this
knowledge is the great manifestedmystery of God, namely Christ
(Colossians 1:27). We confidently accept here the Revisedreading,
that of nearly all recent textual critics, which omits the words
found in theReceived Text between God and Christ. There are extant
eleven distinct variations ofthis 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
thusread have been interpreted mystery of the God Christ (the Latin
Hilary, and a fewmoderns); of the God of C