Albert Barnes Commentary Colossians 2

COLOSSIANS CHAPTER 2.

ANALYSIS OF THE CHAPTER

This entire chapter may be regarded as designed to guard the Colossians against the seductive influence of the false philosophy which tended to draw them away from the gospel. It is evident from the chapter that there were at Colosse, or in the vicinity, professed instructors in religion, who taught an artful and plausible philosophy, adapting themselves to the prejudices of the people, and inculcating opinions that tended to lead them away from the truths which they had embraced.

These teachers were probably of Jewish origin, and had adopted many of the arts of a plausible rhetoric from the prevailing philosophy in that region. (See the Introduction § 4.) Against the seductive influences of this philosophy it is the design of this chapter to guard them; and though the apostle does not seem to have intended to pursue an exact logical order, yet the argument in the chapter can be conveniently regarded as consisting of two parts—a statement of the reasons why they should be on their guard against the arts of that philosophy, and a specification of the particular errors to which they were exposed.

1. A statement of the reasons why they should not allow themselves to be drawn away by the influence of the prevalent philosophy (Colossians 2:1–15). This also consists of two parts.

   1. The importance of the subject (Colossians 2:1–7).

      1. The apostle felt great solicitude for them, and for all whom he had not seen, that they might hold the truth in reference to the Divine existence and perfections (Colossians 2:1–2).

      2. All the treasures of wisdom and knowledge were in Christ, and it was, therefore, of the greatest importance to hold to the truth respecting him (Colossians 2:3).

      3. They were in danger of being led astray by enticing words (Colossians 2:4).

      4. Paul says that he was with them in spirit, and he exhorted them, therefore, to remain rooted and grounded in the doctrines which they had received respecting the Savior (Colossians 2:5–7).

   2. Reasons why they should be steadfast, and not drawn away by the influence of false philosophy (Colossians 2:8–15).

      1. The danger of depending on traditions and worldly principles in religion; of being "spoiled" or robbed by philosophy (Colossians 2:8).

      2. All that we need to desire is to be found in Christ (Colossians 2:9–10).

      3. We have received through him the true circumcision—the putting away our sins (Colossians 2:11).

      4. We have been buried with him in baptism, and have solemnly devoted ourselves to him (Colossians 2:12).

      5. We have been quickened by him; our sins have been forgiven; and everything that hindered our salvation has been taken out of the way by him, and he has triumphed over our foes (Colossians 2:13–15).

2. Specification of particular errors to which they were exposed, or of particular things to be avoided (Colossians 2:16–23).

The chapter closes (Colossians 2:20–23) with an earnest exhortation wholly to avoid these things; not to touch or taste or handle them. However plausible the pretenses might be on which they were urged, whatever appearance of wisdom or humility there might be, the apostle assures them that there was no real honor in them, and that they were wholly to be avoided.

For I would that you knew (Colossians 2:1). I wish you knew or fully understood. He supposes that this would deeply affect them, if they understood the solicitude which he had for them.

What great conflict (Colossians 2:1). Margin: fear, or care. The Greek word is agony (agōna). It is not, however, the word rendered agony in Luke 22:44 (agōnia)—though that is derived from this. The word is rendered conflict in Philippians 1:30; contention in 1 Thessalonians 2:2; fight in 1 Timothy 6:12 and 2 Timothy 4:7; and race in Hebrews 12:1. It properly refers to the combats, contests, struggles, and efforts at the public games; the toil and conflict to obtain a victory. It refers here to the anxious care, the mental conflict, the earnest solicitude which he had on their behalf, in view of the dangers to which they were exposed from Judaizing Christians and pagan philosophy. This mental struggle resembled that which the combatants had at the public games. (See Barnes on 1 Corinthians 9:25, 27).

And for them at Laodicea (Colossians 2:1). For Christians there, who were exposed to similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colosse. (See Introduction, p. 1, 6. See Barnes on Colossians 4:16).

There was a church early planted there—the "lukewarm" church mentioned in Revelation 3:14. Being in the vicinity of Colosse, the church there would be exposed to the same perils, and the rebuke in Revelation 3:14 showed that the fears of Paul were well founded, and that the arts of the false teachers were too successful.

And for as many as have not seen my face in the flesh (Colossians 2:1). That is, evidently, in that region. He had, doubtless, a general solicitude for all Christians, but his remark here has reference to those in the neighborhood of the church at Colosse, or in that church. On the question which has been raised, whether this proves that the apostle Paul had never been at Colosse or Laodicea (see Introduction, p. 2, 4), this passage does not seem to me to prove that he had not been there. It may mean that he had great solicitude for those Christians there whom he knew, and for all others there, or in the vicinity, even though he was not personally acquainted with them. He may refer:

1. to some churches in the neighborhood formed since he was there; or

2. to strangers who had come in there since he was with them; or

3. to those who had been converted since he was there, and with whom he had no personal acquaintance.

For all these he would feel the same solicitude, for they were all exposed to the same danger. To "see one's face in the flesh" is a Hebraism, meaning to become personally acquainted with him.

That their hearts might be comforted. Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions.

Being knit together in love. The same word that is used here, sumbibazō, occurs in Ephesians 4:16, and is rendered compacted. See the notes on Ephesians 4:16.

In Acts 9:22, it is rendered proving; in Acts 16:10, assuredly gathering; in 1 Corinthians 2:16, instruct; and here, and in Colossians 2:19, knit together. It means, properly, to make to come together, and therefore refers to a firm union, as when the hearts of Christians are one.

Here it means that the way of comforting each other was by solid Christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of affection.

And unto all riches. On the meaning of the word riches, as used by the apostle Paul, see the notes on Romans 2:4.

There is a great energy of expression here. The meaning is, that the thing referred to—"the full understanding" of the "mystery" of religion—was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be so that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it.

Of the full assurance of understanding. This word (plērophoria) means firm persuasion, settled conviction. It occurs only here and in 1 Thessalonians 1:6, Hebrews 6:11, and Hebrews 10:22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luke 1:1, Romans 4:21, Romans 14:5, and 2 Timothy 4:5, 17.

It was the desire of the apostle that they might have entire conviction of the truth of the Christian doctrines.

To the acknowledgment. So as fully and openly to acknowledge or confess this mystery.

The mystery. For the meaning of this word, see the notes on Romans 11:25 and Ephesians 1:9.

The meaning is, the doctrine respecting God, which had previously been concealed or hidden, but which was now revealed in the gospel. It does not mean that there was anything unintelligible or incomprehensible respecting this doctrine when it was made known. That might be as clear as any other truth.

Of God. Of God as He actually subsists. This does not mean that the mere fact of the existence of God was a “mystery,” or a truth that had been concealed, for that was not true.

But the sense plainly is that there were truths now made known in the gospel to mankind about the mode of the Divine existence, which had not previously been disclosed; and this “mystery” he wished them to retain, or fully acknowledge.

The “mystery,” or the previously unrevealed truth, related to the fact that God subsisted in more persons than one, as “Father,” and as “Christ.”

And of the Father. Or, rather, “even of the Father”; for so the word kai (and) is often used. The apostle does not mean that he wished them to acknowledge the previously unrevealed truth respecting “God” and another being called “the Father”; but respecting “God” as the “Father,” or of God “as Father” and “as Christ.”

And of Christ. As a person of the Godhead. What the apostle wished them to acknowledge was the full revelation now made known respecting the essential nature of God, as the “Father,” and as “Christ.”

In relation to this, they were in special danger of being corrupted by the prevalent philosophy, as it is in relation to this that error of Christian doctrine usually commences.

It should be said, however, that there is great variety of reading in the manuscripts on this whole clause, and that many critics (see Rosenmuller) regard it as spurious. I do not see evidence that it is not genuine, and the strain of exhortation of the apostle seems to me to demand it.

In whom. Margin, wherein. The more correct translation is, "in whom." The reference is undoubtedly to Christ, as his name is the immediate antecedent, and as what is affirmed here properly pertains to him.

Are hid. Like treasures that are concealed or stored up. It does not mean that none of those "treasures" had been developed; but that, so to speak, Christ, as Mediator, was the great treasure-house where all the wisdom and knowledge necessary for people were to be found.

All the treasures. It is common to compare anything valuable with "treasures" of silver or gold. The idea here is that, in reference to the wisdom and knowledge necessary for us, Christ is what abundant treasures are in reference to the supply of our needs.

Wisdom. The wisdom necessary for our salvation. See Barnes on 1 Corinthians 1:24.

And knowledge. The knowledge which is required to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to human teachings.

And this I say. Regarding the character and sufficiency of the truth revealed in Christ.

Lest any man should beguile you. Deceive you, lead you away from the truth.

With enticing words. Artful words, smooth and plausible arguments, such as those employed by the Greek sophists and rhetoricians.

For though I be absent in the flesh, yet I am with you in the spirit. That is, I seem to see you. I feel as if I were there, looking upon you. And I have the same concern as if I were there and saw all the danger that your beautiful order and harmony might be disturbed by the influence of false philosophy. (See Barnes on 1 Corinthians 5:3).

The word "spirit" here does not refer to the Holy Spirit, or to any inspiration that enabled the apostle to see them; but it is equivalent to what we mean when we say, "My heart is with you." He seemed to be observing them.

Joying and beholding your order. That is, I rejoice as if I saw your order. He had such confidence that everything would be done among them as befitted Christians, that he could rejoice as if he actually saw it.