Charles Ellicott Commentary Colossians 2

What great conflict.—The word is repeated here from the “striving” of the previous verse, which is, in the original, the cognate verb. It is the same word which is used in Philippians 1:30 (“conflict”), in 1 Thessalonians 2:2 (“contention”), and in 1 Timothy 6:12 and 2 Timothy 4:7 (“the good fight of faith”). Evidently, it describes the intense earnestness of the whole struggle against evil that he was undergoing for them; but perhaps, looking at Colossians 4:12, we may refer it especially to “striving in prayer” for them. It is probably emphasized here to show why, although unknown to them personally, he still writes so urgently to them.

And for them at Laodicea.—Compare Colossians 4:13, For you, and for them that are in Laodicea, and for them in Hierapolis. These three cities lay near together in the valley of Lycus, a tributary of the Mæander; probably they were converted at one time, and are evidently regarded as forming one Christian community, for which Epaphras, the evangelist of Colossæ, felt himself responsible. Colossæ and Laodicea are actually directed to exchange the apostolic Letters sent to them (see Colossians 4:16, and Note there), and to read both alike in the churches. (See Dr. Lightfoot’s admirable description of “The Churches of the Lycus,” prefixed to his commentary on this Epistle.)

Of Laodicea, the greatest and richest of the three cities, we have no further notice in Scripture, except that stern apocalyptic letter (Revelation 3:14–22), which has made its name proverbial for spiritual luke-warmness and presumptuous self-reliance. It has been noticed that in this Letter our Lord is called the beginning of the creation of God. (See Colossians 1:15-18 of this Epistle.) Of Colossæ and Hierapolis we read only in this Epistle. It is notable (see Dr. Lightfoot’s Essay) that while Hierapolis and Laodicea play a prominent part in the subsequent history of Christianity in Asia Minor, Colossæ never attains importance, and has left but “few and meagre” remains, compared with the magnificent ruins of the other cities.

As many as have not seen my face.—This description doubtless indicates Hierapolis; but the whole context shows that it also includes Colossæ. If the reading taken in Colossians 1:7 is correct, Epaphras had been commissioned by St. Paul, and thus, indirectly, the Apostle might be held to be the founder of Colossæ. Accordingly, this Letter stands, so to speak, midway between the unreserved familiarity of the Epistles to Corinth or Philippi, and the more formal reserve of the Epistle to the Romans.

On verses 1-7:

In these verses St. Paul declares his deep anxiety for the Colossians and Laodiceans and others who had not seen his face, that they might seek, not the false, but the true knowledge, finding the mystery of God in Christ alone. The reason for that anxiety is found in the “beguiling and enticing words” of an incipient Gnosticism. But though absent in the body he rejoices in the steadfastness of their faith, and only exhorts them to continue in it, deepening and enlarging it, but never changing its essence.

Comforted—that is, encouraged, or strengthened, both to stand fast and to advance in the faith.

Knit together.—The word used here has two senses; first, “to bring, or knit, together” (as in Colossians 2:19 and Ephesians 4:16); next, “to carry with us” in argument—that is, to “instruct,” or “convince” (Acts 16:10; 1 Corinthians 2:16). Either would give good sense here, but the usage in this and the Ephesian Epistle, and the addition of the words “in love,” are decisive for the former sense.

And to . . . the full assurance of understanding (or, rather, intelligence, as in Colossians 1:9).—The idea of the passage is precisely that of Philippians 1:9, “I pray that your love may abound (or, overflow) more and more in knowledge, and in all judgment (or, perception).” St. Paul bids them seek the fullness of intelligence which they were taught to crave for, not through the rashness of speculation, but through the insight of love. So in Ephesians 3:17-19 he prays that “being rooted and grounded in love, they may know . . . that which passeth knowledge;” for Christian knowledge is the knowledge of a personal Saviour, and in all personal knowledge he knows best who loves best.

The acknowledgement . . .—This clause—which explains what the “fullness of intelligence” is—is altogether obscured in our version. It should be rendered, to the full knowledge of the mystery of God, which is Christ. Above we read (Colossians 1:27), “this mystery, which is Christ in you.”

There Christ, as indwelling in man, is the mystery which alone solves the problem of humanity—what it is, and where it is tending. Here Christ is the “mystery of God”—that is (according to the Scriptural meaning of the word “mystery”), He in whom the inscrutable nature of God, rich in the “hidden treasure of wisdom and knowledge,” is revealed to us. The name again leads up to the doctrine of “the Word of God.”

In whom are hidden all the treasures.—The order of the original is curious: in whom are all the treasures of wisdom and knowledge, as hidden treasures. The word “hidden” (apocryphi) is an almost technical word for secret teaching given only to the initiated; used originally as a term of honour (as the participle of the kindred verb is used in 1 Corinthians 2:7–8, the wisdom of God in mystery, even the hidden wisdom . . . which none of the princes of this world knew), afterwards, from the character of these “apocryphal” books, coming to signify spurious and heretical.

St. Paul evidently takes up here a word, used by the pretenders to a special and abstruse knowledge, and applies it to the heavenly things which He alone knows who is in heaven (John 3:12–13). From our full comprehension they are hidden; if ever we know them, it will not be until we know even as we are known. But the previous words show that we can have full practical apprehension of them by our knowledge of Christ, who knows them—a knowledge begun in faith, and perfected chiefly in love.

Wisdom and knowledge.—Compare to Romans 11:33 and 1 Corinthians 12:8 (the word of wisdom . . . the word of knowledge). On the true sense of “wisdom” and its relation to other less perfect gifts, as “prudence,” “intelligence,” “knowledge,” see Note on Ephesians 1:8.

“Knowledge” is clearly the development of wisdom in spiritual perception, as “intelligence” in testing and harmonising such perception, and “prudence” in making them, so tested, the guide of life. The word “knowledge” (gnosis) was the word which, certainly afterwards, probably even then, was the watchword of “Gnosticism”—the unbridled and fantastic spirit of metaphysical and religious speculation then beginning to infest all Christian thought. It can hardly be accidental that St. Paul here, as elsewhere, subordinates it to the higher gift of wisdom.

Beguile you.—"To beguile" here is to reason into error; and "enticing words" are words of persuasion rather than of reason or revelation. Both words are used by St. Paul only in this passage.

It would be difficult to describe more accurately the marvelous fabrics of Gnostic speculation, each step claiming to be based on some fancied probability or metaphysical propriety, but the whole as artificial as the cycles and epicycles of the old Ptolemaic astronomy. We know these in all the elaborate monstrosity of full growth; St. Paul doubtless saw them as yet only in embryo.

Absent in the flesh.—Compare 1 Corinthians 5:3, I as absent in body and present in spirit.

Your order, and the stedfastness.—The word “order” is used in 1 Corinthians 14:40; the word “stedfastness,” or solidity, is not found elsewhere in the New Testament, though the verb from which it is derived is found in Acts 3:7; Acts 3:16; Acts 16:5, and the original adjective, from which the verb is derived, in 1 Peter 5:9, stedfast in the faith.

From the days of the ancient Greek interpreters onward, it has been noted that both words have military associations: one describes discipline generally, and the other the firm, compact solidity of the phalanx. It has also been suggested that their use may have been suggested by St. Paul’s captivity under military guard.

If both words refer to their “faith,” the Apostle obviously characterizes it as having right “order” (or, harmony) in its various parts, and a strong “solidity” against all trials.