among the Gentiles; which is ing, which Christ in you, the hope of mightily. glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his work whole world; and for holding it, and in making it known, he had involved himself in all the difficulties which he had with his own countrymen; had suffered from want, and peril, and toil; and had finally been made a captive, and was expecting to be put to death. It was just such a truth as was fitted to fire such a mind as that of Paul, and to make it known was worth all the sacrifices and toils which he endured. Life is well sacrificed in making known such a doctrine to the world.' Barnes. 28. Whom we preach, warning every man, &c. "The original word signifies to admonish, rather than to warn against danger, and is so translated, Rom. xv. 14; Col. iii. 16; 1 Thess. v. 12; 2 Thess. iii. 15. The thrice repeated 'every man' has a manifest polemical character as a defence of the universality of Paul's doctrine against the Jewish one-sidedness of the Colossian false teachers." - Olshausen. Teaching every man. Paul labored to instruct the minds as well as to excite the emotions of disciples; for he, like Peter, desired not only that they should rejoice in hope of glory, but that they should be ready to give a satisfactory answer to every man who asked for a reason of the hope which they cherished. 1 Pet. iii. 15. Present every man perfect, &c. Comparatively perfect. Absolute perfection is not attainable on earth. Even Paul fell short of it, Rom. vii. 14-25; and it is not probable that he expected his disciples would fully attain it. 29. Whereunto I also labored, &c. Paul "was not a whit behind the very chiefest apostles" in his labors for the conversion of mankind from dark worketh in me CHAPTER II. NOR I would that ye knew FOR 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; ness to light, and from sin to holiness. See note on 2 Cor. xi. 5. According to his working, &c. He did not boast, but humbly ascribed the performance and the success of his labors to a higher power. See note on 1 Cor. xv. 10. CHAPTER II. 1. Great conflict. Alluding to the striving or agonizing, mentioned in ch. i. 29. Laodicea. "There are several cities of this name, but Scripture speaks only of that on the confines of Phrygia and Lydia. Its ancient name was Diospolis, then Rhoas, and lastly Laodicea. It was situated on the river Lycus, not far above its junction with the Meander; and was the metropolis of Phrygia Pacatiana. Whether the church here were numerous, we know not; but from the epistle in the Revelations (iii. 1422), addressed to its minister, it should seem to have fallen into a lukewarm state," &c. Calmet. From this description, it will be perceived that Laodicea was near Colosse; and similar dangers, and perils, and persecutions would naturally befall the brethren in both cities. Hence the apostle commends his epistle to the Colossians to the attention of the Laodiceans, also, ch. iv. 16. T As many as have not seen my face in the flesh. From these words, in connection with the foregoing reference to tho Colossians and "them at Laodicea," very many commentators suppose that Paul had never visited those cities, but that churches were planted there by others. On the other hand, it has been well suggested that as "Paul 3 In whom are hid all the treasures of wisdom and knowledge. 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of under- 4 And this I say, lest any standing, to the acknowledg-man should beguile you with ment of the mystery of God, enticing words. and of the Father, and of Christ; 5 For though I be absent in the flesh, yet am I with you in variety in the Mss. some of which omit the last clause of ver. 2. If that clause be properly omitted, the meaning here is that all the treasures of wisdom and knowledge are hid in the "mystery of God," ver. 2; that is, were hid until what was formerly concealed was made known, or the mystery was revealed. But if the concluding clause of ver. 2 be genuine, then the meaning here appears to be that all the treasures of wisdom and knowledge are hid in Christ, who "was the true light which lighteth every man that cometh into the world." John i. 9. See, also, Luke x. Jesus Christ was more than once passed through Phrygia, the presumption is that he would visit the chief cities of that province in passing and repassing through it. It is to be remembered that, according to ch. ii. 1, Colosse and Laodicea are placed on the same footing; and hence the difficulty of the supposition that he did not visit the former is increased. Can it be supposed that Paul would go again and again through that region, preaching the gospel in the points where it would be likely to exert the widest influence, and yet never visit either of these principal cities of the prov-22; John xviii. 37. ince, especially when it is remem- the chosen messenger of the Father, to bered that Laodicea was the communicate the glad tidings of the capital?" Barnes. The same writer gospel to mankind; and the apostle suggests that, in this place, the styles him "the author and finisher of apostle 66 may refer (1,) to some our faith." Heb. xii. 2. He is the mechurches in the neighborhood formed dium through whom the truths of the since he was there; or (2,) to strangers gospel were revealed. 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." But see the first note on ch. i. 2. That their hearts might be com forted, &c. Like other early Christians, they were exposed to many trials and persecutions, and needed consolation. Knit together in love. United in Christian sympathy and affection. Unto all riches, &c. A clear understanding of the gospel, long hidden but now revealed, and a firm faith in its gracious promises, constituted a rich inheritance to the Christian. Such "riches" the apostle labored to communicate to his brethren. Mystery of God. Sce note on ch. i. 27. 3. In whom are hid, &c. Or, "wherein," as in the margin. There is a great 4. Lest any man should beguile you, &c. The unconverted Jews and Gentiles united in efforts to turn the disciples away from the faith of the gospel. The Judaizing Christians also endeavored to persuade the Gentile converts that conformity to the ritual law was indispensable to salvation. Acts xv. i. With enticing words. See note on ver. 8. To guard his brethren against such wiles of the adversary, the apostle assures them that plain, unadulterated truth is to be found in the gospel of Jesus Christ; that this truth is a rich treasure; and that all efforts to entice them away from this overflowing fountain should be steadfastly resisted. 5. I am with you in the spirit. I sympathize with you as if I were actually present. Joying and beholding, &c. Rejoicing in your orderly conduct and firmness of faith, as if I personally witnessed both. the spirit, joying and beholding | ye have been taught, abounding your order, and the steadfast- therein with thanksgiving. ness of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as As 6. As ye have therefore received, &c. ye have acknowledged Jesus Christ to be the true Messiah, the Son of God, let your lives be in conformity with his precepts. To walk, as used here, signifies to conduct. The idea is similar to that expressed in Eph. v. 8. 7. Rooted. A figurative expression. Trees resist the force of winds, because their roots strike deeply into the ground. So Christians should become acquainted with the principles which lie at the very foundation of the gospel, that they may not be "carried about with every wind of doctrine." Eph. iv. 14. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the represented as "foolishness; " see 1 Cor. ch. i., ii.; on the other hand, the Judaizing Christians insisted that they must conform to the law of Moses, or they could not be saved. Acts xv. 1. And thus in all ages of the church, a vain philosophy, or "science falsely so called," 1 Tim. vi. 20, has been represented by some as more worthy than the gospel to be embraced by men of intelligence and culture; while others have insisted that numberless forms and ceremonies and conditions must be observed, on penalty of endless damnation. Against such assaults upon their faith, the apostle exhorted his brethren to beware; assuring them that the 8. Beware lest any man spoil you."enticing words" with which their Spoil here signifies to rob, to plunder, adversaries endeavored to despoil them to despoil. "Beware that no man of their faith and hope in the gospel, make prey of you."- Haweis. "Be- were "after the tradition of men, afware, lest there be any man who leads ter the rudiments of the world, and you away captive. Literally, who not after Christ." The same exhortadrags you away as his spoil.' The tion should be heeded in the present peculiar form of expression employed age, and for a like reason. shows that St. Paul alluded to some particular individual at Colosse, who professed to teach a 'Philosophy." -Conybeare. Philosophy and vain deceit. Or, deceitful philosophy. "Take care that nobody plunder you, rob you, cheat you of all that you have, your principles of Christian knowledge, by that vain, empty, frothy, pretended knowledge and wisdom which the Gnostics talk of, 1 Tim. i. 4 and vi. 20, taken out of the heathenish Pythagorean Philosophy, together with the observances of the Mosaical Law, and very distant and contrary to Christian divinity." Hammond. The disciples at Colosse, like most of the early Gentile converts, were exposed to a double danger: on the one hand were the Grecian philosophers, artfully persuading them to renounce Christianity, which they 39 9. All the fulness of the Godhead bodily. See note on ch. i. 19. A similar phrase occurs in John iii. 34. The prominent idea is, that the Father fully qualified the Son to perform the work committed to his charge. Whatever was necessary, cf power, or wisdom, or love, or the spirit of grace,all was bestowed "without measure.' Such an abundant supply of all the divine perfections was communicated to the Son, that he was truly "the brightness of" the Father's "glory and the express image of his person." Heb. i. 3. "The word apua, fulness, is here used by St. Paul in a technical sense, with a manifest allusion to the errors against which he is writing. The early Gnostics used the same word to represent the assemblage of emanations (conceived as angelic powers) fulness of the Godhead bodily: 10 And ye are complete in him, which is the head of all principality and power: 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwrit Cir proceeding from the Deity. St. Paul into the writings of Paul, and he is at so therefore appears to say that the true much pains to show that, by believing 'fulness of the universe' (or, as he in Christ, all was obtained which was calls it, ch. ii. 9, 'fulness of the God-required in order to salvation. head'), is to be found, not in any angelic hierarchy, but in Christ alone." Conybeare, Note on ch. i. 19. In Christ alone had God manifested his perfections as the Friend and Saviour of mankind. 10. And ye are complete in him. "Full in him." -Tyndale. "With him abides, as his body, all that is divinely perfect; and ye are made perfect through him, who is the head of all rule and authority."- Norton. "In him you have your fulness. That is, by union with him alone you can partake of the pleroma of the Godhead, and not (as the Gnostics taught) by initiation into an esoteric system of theosophy, whereby men might attain to closer connection with some of the 'principalities and powers' of the angelic hierarchy.". Conybeare. The words poμa, fulness, in ver. 9, and TETANρwμévoι, complete, in ver. 10, are but different forms from the same root, and are of similar signification. And as Christ derived his fulness from the Father, so also, though in less degree, his disciples derive fulness from him. Which is the head, &c. See notes on Eph. i. 21, 22. 11. In whom. As the disciples of whom; or through the influence of his spirit. Circumcision made without hands. "That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation (comp. Eph. ii. 11); and hence this subject is so often introduced cumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was attained by the gospel; and, consequently, they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh." Barnes. T In putting off the body of the sins. This describes the character of "circumcision without hands," like baptism. 1 Pet. iii. 21. T Circumcision of Christ. The spiritual circumcision recognized by the gospel of Christ as effectual. 12. Buried with him in baptism, &c. See note on Rom. vi. 4. 13. And you being dead, &c. See note on Eph. ii. 1. 14. Blotting out the handwriting, &c. Namely, the ritual law of Moses, or the law of rites and ordinances, which had hitherto been binding on the Jews, and which the Jews sought to impose on the Gentiles. See note on Rom. x. 4. T Against us, contrary to us. See note on Acts xv. 10. ¶ Nailing it to his cross. It is said that, in the early ages, contracts were sometimes cancelled by driving nails through them. One effect of our Lord's ministry, and death, and resurrection, was the breaking down of the partition wall between the Jews and the Gentiles, or the abrogation of that ritual law which had ing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: 15 And having spoiled princi- 17 Which are a shadow of palities and powers, he made a things to come; but the body shew of them openly, triumph-is of Christ. ing over them in it. 18 Let no man beguile you 16 Let no man therefore of your reward in a voluntary for ages constituted a barrier between &c. "The apostle speaks here in refthem. If, as most commentators sup-erence to some particulars of the pose, the apostle alluded to that ancient form of cancelling bonds, "then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled."- Barnes. 15. And having spoiled principalities. &c. "Spoiled rule and power."Tyndale. Conquered, overpowered, and triumphed over both temporal and spiritual rulers. See note on Eph. vi. 12. The word here translated spoil is not the same which occurs in ver. 8; it "signifies to strip off one's arms or clothes fully; and because victors anciently stripped the vanquished of their arms, it signifies to spoil in general."- Macknight. "The terms used in this verse are all military, and the idea is, that Christ hath completely subdued our enemies by his death."Barnes. From what follows, however, in ver. 16, it would seem that special reference is made to the Jewish law, and to those who endeavored to bring the Gentiles under bondage to it. So urgently did the Judaizing teachers insist on conformity to the ritual law, that Paul devoted much time and labor to counteract their baneful influence upon the Gentiles. See note on ver. 11. Indeed, his contest with these false teachers was quite as earnest and persistent, as that which he waged against the unbelieving Jews and Gentiles. 16, 17. Let no man therefore judge you, &c. Let no Judaizer arraign or condemn you. See note on Rom. xiv. In meat or in drink. Or, "For eating and drinking," as in the margin. T Or in respect of a holyday, 3. handwriting of ordinances,' which had been taken away, namely, the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holidays or festivals, such as the new moons and particular Sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way, and nailed to the cross, and were no longer of moral obligation." Clarke. "The word sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, as the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called.". Barnes. 18. Let no man beguile you, &c. "Our apostle, having warned the Colossians against the errors of the Judaizing teachers, comes next to warn them against the practice of the Paganizing Christians, who were directed by their guides to worship the angels, covering their error with a plausible show of humility, pretending it was presumptuous to go to God immediately without the mediation of those excellent creatures; but this the apostle tells them was a bold intruding into things they knew nothing of, God having neither revealed nor taught any such thing, and argued that they were vainly puffed up with the foolish imaginations of their own fleshly mind." Poole. 19. And not holding the Head, &c. |