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