John Calvin Commentary Colossians 2

I would have you know. He declares his affection towards them, so that he may have more credit and authority; for we readily believe those whom we know desire our welfare. It is also evidence of no ordinary affection that he was concerned about them in the midst of death—that is, when he was in danger of his life; and, to express more emphatically the intensity of his affection and concern, he calls it a conflict.

I do not find fault with the rendering of Erasmus—anxiety; but, at the same time, the force of the Greek word is to be noted, for ἀγών is used to denote contention. By the same proof he confirms his statement that his ministry is directed to them. For from where does such an anxious concern for their welfare spring, if not from this: that the Apostle of the Gentiles was under obligation to embrace in his affection and concern even those who were unknown to him?

However, since there is commonly no love between those who are unknown to each other, he speaks slightingly of the acquaintance that is formed by sight, when he says, as many as have not seen my face in the flesh; for there is among the servants of God a sight different from that of the flesh, which excites love.

Since it is almost universally agreed that the First Epistle to Timothy was written from Laodicea, some, on this account, assign to Galatia that Laodicea which Paul mentions here, while the other was the metropolis of Phrygia Pacatiana. It seems to me, however, more probable that that inscription is incorrect, as will be noted in its proper place.

That their hearts may receive consolation. He now indicates what he desires for them and shows that his affection is truly apostolic, for he declares that he desires nothing else than for them to be united together in faith and love. He shows, accordingly, that it was not by any unreasonable affection (as happens in some cases) that he had been led to feel such great concern for the Colossians and others, but because the duty of his office required it.

The term consolation is taken here to denote that true quietness in which they may repose. This, he declares, they will eventually come to enjoy if they are united in love and faith. From this it appears what the chief good is and in what it consists—when, mutually agreed in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind—this is the blessed life.

However, just as love is here commended for its effect, because it fills the mind of the pious with true joy, so, on the other hand, its cause is pointed out by him when he says, in all fullness of understanding. The bond of holy unity is also the truth of God, when we embrace it with one accord, for peace and agreement with men flow from that fountain.

Riches of the assurance of understanding. As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he expressly mentions the riches of understanding. By this phrase he means full and clear perception; and at the same time, he admonishes them that they must also make progress in love according to the measure of their understanding.

In the term assurance, he distinguishes between faith and mere opinion; for that man truly knows the Lord who does not vacillate or waver in doubt, but stands fast in a firm and constant persuasion. Paul frequently calls this constancy and stability πληροφορίαν (full assurance)—a term he also uses here—and always connects it with faith, as it can undoubtedly no more be separated from it than heat or light can be from the sun. The doctrine, therefore, of the schoolmen is devilish, since it takes away assurance and substitutes in its place what they term moral conjecture.

Is an acknowledgment of the mystery. This clause must be read as added by way of apposition, for he explains what that knowledge is which he has mentioned—that it is nothing other than the knowledge of the gospel. For the false apostles themselves endeavor to pass off their deceptions under the title of wisdom, but Paul exclusively confines the sons of God within the limits of the gospel, so that they may desire to know nothing else (1 Corinthians 2:2). Why he uses the term mystery to denote the gospel has already been explained. Let us, however, learn from this that the gospel can be understood by faith alone—not by reason, nor by the perspicacity of the human understanding, because otherwise it is a thing hidden from us.

The mystery of God I understand in a passive sense, as meaning that in which God is revealed, for he immediately adds—and of the Father, and of Christ. By this expression, he means that God cannot be known except in Christ, just as, on the other hand, the Father must necessarily be known where Christ is known. For John affirms both:

He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father (1 John 2:23).

Hence, all who think they know anything of God apart from Christ contrive for themselves an idol in the place of God; just as, on the other hand, anyone is ignorant of Christ who is not led by Him to the Father and who does not embrace God wholly in Him. Meanwhile, it is a memorable passage for proving Christ’s divinity and the unity of His essence with the Father. For having spoken previously about the knowledge of God, he immediately applies it to the Son as well as to the Father, from which it follows that the Son is God equally with the Father.

In whom are all the treasures. The expression in quo (in whom, or in which) may refer collectively to everything he has said regarding the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ. While there is not much difference between these options, I rather prefer the latter view, and it is the one that is more generally received.

The meaning, therefore, is that all the treasures of wisdom and knowledge are hidden in Christ. By this he means that we are perfect in wisdom if we truly know Christ, so that it is madness to wish to know anything besides Him.

For since the Father has manifested Himself wholly in Him, anyone who is not contented with Christ alone wishes to be wise apart from God. Should anyone choose to interpret it as referring to the mystery, the meaning will be that all the wisdom of the pious is included in the gospel, by means of which God is revealed to us in His Son.

He says, however, that the treasures are hidden because they are not seen glittering with great splendor, but rather, as it were, lie hidden under the contemptible abasement and simplicity of the cross. For the preaching of the cross is always foolishness to the world, as we found stated in Corinthians (1 Corinthians 1:18). I do not consider that there is any great difference between wisdom and understanding in this passage, for the use of two different terms serves only to give additional strength, as though he had said that no knowledge, erudition, learning, or wisdom can be found elsewhere.

This I say, that no man may deceive you. Since human contrivances (as we will see later) have an appearance of wisdom, the minds of the godly ought to be filled with this conviction: that the knowledge of Christ is in itself amply sufficient. And, unquestionably, this is the key that can close the door against all vile errors.

For what is the reason people have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, if not this: that, despising the simplicity of the gospel, they have ventured to aspire higher? Accordingly, all the errors in Popery must be considered as proceeding from this ingratitude: that, not being satisfied with Christ alone, they have given themselves over to strange doctrines.

Therefore, the Apostle acts fittingly in writing to the Hebrews. For when he wishes to exhort believers not to allow themselves to be led astray by strange or new doctrines, he first of all makes use of this foundation:

Christ yesterday, and today, and forever. (Hebrews 13:8)

By this he means that those who remain in Christ are out of danger, but those who are not satisfied with Christ are exposed to all fallacies and deceptions. So Paul here would have everyone who does not want to be deceived be fortified by this principle: that a Christian should know nothing except Christ.

Whatever is brought forward after this, no matter how imposing its appearance, will nevertheless be of no value. In short, there will be no persuasiveness of speech that can turn aside, even by a finger's breadth, the minds of those who have devoted their understanding to Christ.

This is certainly a passage that ought to be highly esteemed. For just as he who has taught people to know nothing except Christ has provided a safeguard against all wicked doctrines, so for the same reason we should today destroy the whole of Popery, which, it is manifest, is built on ignorance of Christ.

For though I am absent in body. Lest anyone object that the admonition was inappropriate, coming from such a distant place, he says that his affection towards them made him be present with them in spirit, and judge what is beneficial for them, as if he were present. By also praising their present condition, he admonishes them not to fall back from it or turn aside.

Rejoicing, he says, and seeing; that is, “Because I see.” For and means for, as is customary among the Latins and Greeks. “Continue as you have begun, for I know that until now you have pursued the right course, since distance of place does not prevent me from seeing you with the eyes of the mind.”

Order and steadfastness. He mentions two things in which the perfection of the Church consists—order among themselves, and faith in Christ. By the term order, he means agreement, no less than properly regulated morals and complete discipline. He commends their faith for its constancy and steadfastness, meaning that it is an empty shadow of faith when the mind wavers and fluctuates between different opinions.