The Apostle’s Striving; Warning Against Persuasive Words (Colossians 2:1–5)

In this admonition the Apostle first makes: aa) an introduction to it (Col. 2:1–7), then proposes: bb) general admonition against any philosophy other than the teaching of faith (Col. 2:8–15), and finally: cc) indicates definite errors which must be avoided (Col. 2:16–23).

In introducing the admonition to the Colossians, the Apostle, after: α) expressing his care for them and their neighbors (Col. 2:1–3), indicates β) their good state in faith and life, which, however, is threatened by danger from word-twisters (Col. 2:4, 5); therefore he impresses: γ) to be firm and not to alter what has been received (Col. 2:6, 7).

Col. 2:1. For I want you to know what a great struggle I have for you and for those in Laodicea and for as many as have not seen my face in the flesh.

Before this he mentioned his labors and struggles generally concerning every believer. Now he expresses that he has the same concerning them: by which he testifies his love for them, so as to dispose them to listen with obedience and attention to salvific, yet somewhat rebuking impressions and admonitions.

“I want you to know”—a usual turn of speech for the Apostle, as is also another: “I do not want you not to know” (1 Cor. 10:1). I want that you know. This is not the same as the cold: I inform; but expresses the need of a loving heart, so that the beloved does not doubt that it considers his well-being as its own and cares about him sincerely. “I earnestly wish to assure you” (blessed Theodoret). “What great struggle I have”—what care, what concern and heartfelt pain, with readiness to undertake every kind of labor for you. “He shows at first great love for them, so that the following speech might be received more favorably” (blessed Theophylact). But such a word could resound with bitterness in the heart from the thought: if his heart aches for us, it means he is anxious about us. To ward off this blow, the Apostle joins to them the Laodiceans, the Hieropolitans and others. “So it might not appear that the cause of such anxiety—their weaknesses (perhaps theirs alone), he added also others” (holy Chrysostom). He wished to say: “what great care I have both for you and for the Laodiceans, and not only for you and the Laodiceans, but for all, even those who have not yet seen me” (blessed Theodoret). “And in Hierapolis”—not all our commentators read. By the word: “in the flesh”—the Apostle did not have in mind to show anything particular, but merely to express more vividly that they had not personally seen him. It does not necessarily follow from this place that the Colossians and Laodiceans also had not personally seen the Apostle, as was mentioned in the introduction.

Col. 2:2. That their hearts may be comforted, knit together in love and in all “the riches of the full assurance of understanding, in the knowledge of the mystery of God and Father and Christ.”

What is the care about? “So that their hearts may be encouraged.” — “Their,”—according to the flow of speech, must be taken in the sense: your. It is said that the Hebrew language permits this. The Apostle took advantage of this because he needed to keep somewhat the attention of the Colossians on the indefiniteness of the reference, which is greatly aided here by: “their.” But in what sense “may be encouraged”? There is no mention of any sorrow in the Epistle. But there was danger of diverging in convictions, which could not but disturb mutual peace and not deprive the heart of the tranquility supplied by complete agreement in all things. Therefore, saying: “so that your hearts may be encouraged,” the Apostle could have had in mind to express the desire that their hearts always remain in an encouraging state, always taste encouragement,—implying that encouragement which proceeds from unanimity, as the following speech shows.

“Being fitted together,” συμβιβάζοντες. This Greek word is used when those who have become disharmonious again arrange matters between themselves and restore agreement. “Being fitted together”—will be: having made peace, or arranged between yourselves what was disrupted, ἐν ἀγάπῃ,—in love. But this would give the thought as if discord had already occurred among them, whereas there is no hint of this in the Epistle, and at the beginning, where benevolence is gained, holy Paul could not speak of this. Therefore, retaining for this word the same meaning of fitting together, the thought with it, as with: “may be encouraged,”—should be connected thus: may you remain in encouragement, remaining in accord, implying the harmony of unanimity; ἐν ἀγάπῃ,—in loving harmony or friendly accord. With the Apostle the concern is not about love, but about unanimity. Thus the Apostle, not reproaching them for discord, gives a strong hint of its possibility and clearly expresses his good desire for them that this not happen, and thereby already gives, in the spirit of fatherly love, a hidden admonition. Blessed Theophylact writes: “now he also touches on the dogma; but neither condemns them, nor fully absolves them from blame (these words are from holy Chrysostom). ‘I have,’ he says, ‘a struggle.’ What is he wishing to achieve? So that they not think differently, but all be fitted together and united in the single faith. How? Not by compulsion, but in friendly accord. The Apostle said this because convictions disagreeing with faith commonly produce divisions.”

In what are they fitted together, remaining in friendly accord? “In all riches of full assurance of understanding.” — “Full assurance,” πληροφορίας,—conviction; “understanding,” συνέσεως,—consciousness, conscience. It will be: fitted together, remaining in conscious, conscientious, rational conviction, and not simply in some conviction, but in conviction rich, strong, all-encompassing. I desire that you all be filled with all riches of rational conviction,—in the single one,—and thereby fitted together. Holy Chrysostom says: “The Apostle desires that they doubt in nothing, that they be convinced in all things. He speaks of that conviction which proceeds from faith. There is conviction also resulting from reasoning; but it has no value. I know, he says, that you believe; but I wish that you be convinced, and convinced richly, convinced in all things and firmly. You know how I am concerned that you be convinced rationally, and not without reason.”

Concerning what does he desire them to be fitted together in their convictions? Concerning the knowledge of the mystery of faith. “To the knowledge of the mystery of God and Father and of Christ.” What is the mystery of God the Father and Christ? The mystery of our salvation in the Lord Jesus Christ, arranged according to the good pleasure of God the Father. “The Apostle showed by these words that the mystery of the economy is a work common to the Father and the Son” (blessed Theodoret). The essence of the economy is in this, that “access to God and the Father we have only through the Son, the Lord Jesus Christ” (Oecumenius). We have fallen away from God and the Father, and access to Him cannot be had otherwise than through His Only-Begotten Son, Who became incarnate, suffered, rose, ascended to the heavens and sits at the right hand of the Father in humanity. Thus is the path to God opened to us again! And herein is the mystery of the economy of our salvation! In the acknowledgment of this, εἰς ἐπίγνωσιν,—come together with firm convictions and, having come together, remain fitted together in this, allowing no discord, so as always to remain in a joyful encouraging state. Such is the object of the benevolent concern of holy Paul for the Colossians.

Col. 2:3. In Whom are hidden all the treasures of wisdom and understanding.

“In Him,”—that is in Jesus Christ. As God, He knows all things, like the Father, and “nothing is unknown to Him of that which the Father knows” (Oecumenius).

“By the word: ‘treasures’—the Apostle shows abundance (great value), by the word: ‘all,’—that He knows all things, and by the word: ‘hidden,’—that He alone knows all things” (holy Chrysostom). “He alone knows all things; but this exclusivity is understood only in relation to creatures, not in relation to the Holy and Most-Blessed Trinity” (Oecumenius). “The Apostle expresses something especially great here. ‘In Him all treasures.’ He is self-wisdom and self-knowledge” (blessed Theophylact). Thus the first thought at these words is that the Lord Jesus Christ, as the Son of God and God, Himself knows all things. And this is very suitable for the Apostle’s purpose, for it taught: “if this is so, then from Him should everything be sought; He gives wisdom and knowledge” (holy Chrysostom).

But according to the flow of speech, it seems there is also possible in the Apostle the thought that in the knowledge of the Lord Saviour all wisdom and all knowledge are. Whoever knows Him as the Saviour, in that very knowledge acquires all wisdom and all knowledge. The knowledge of the Lord as Saviour is the knowledge of the economy of our salvation in Him and through Him, or, what is the same, the knowledge of God’s mystery, which was mentioned before. In that case: “In Him,” ἐν ᾧ,—must be recognized as referring to: “mystery,” μυστηρίου,—and: ἐν ᾧ—should be rendered: in which,—which the Greek language permits. The thought of the Apostle will be: in the knowledge of the mystery of salvation in the Lord Jesus Christ all wisdom and all knowledge or all understanding is. By this it was impressed: do not treasure and seek after anything as you do the knowledge of this mystery; when you know it, then, even if you know nothing else, you are wise and understanding and all-knowing; therefore, if anyone approaches you in the capacity of wise and begins to propose to you wisdom disagreeing with the knowledge of God’s mystery concerning Christ Jesus, do not listen to him: he is not proposing wisdom to you, but absurd reasoning. In this sense Ambrosiaster understands these words: “The Apostle desires that the Colossians know the mystery of God in Christ, being convinced that in this is all the riches of wisdom and knowledge, to confess Christ in the fullness of the Godhead worthy of worship. In Christ is all the hidden mystery of God. He is the one Saviour, to Whom, if any human flesh does not hope, will perish. Whoever knows Him will also have true knowledge of all things. Therefore it is rightly said that in Him are hidden all the treasures of wisdom and knowledge; so that whoever knows Him needs nothing else to be recognized as wise and understanding, as one who has known Him in Whom is all wisdom. Whatever knowledge anyone thinks to find anywhere, in Him will find it abundantly. For unbelievers it is incomprehensible how in Christ is all wisdom and all knowledge; because they do not read astrology in the Gospel, nor geometry in the Apostle, nor arithmetic and music in the Prophets,—which we believers do not pursue because they do not belong to salvation, but rather lead into deception and turn from God: for, having occupied themselves with them and the intricacies of their reasonings, they forget to care for the soul. What wisdom is more sure and true than to recognize what is saving and turn from what is destructive? Destructive indeed is that which hinders the soul from caring about its salvation. Therefore it is not unjust to assert that whoever has known Christ has found the treasure of wisdom and knowledge: for he has known that which is saving for him.”

Having expressed such benevolence and goodwill, the Apostle says then: with you all is well, but I fear lest word-twisters deceive you.

Col. 2:4. This I say in order that no one may deceive you with plausible arguments.

“I say this”—what is this? All that I have said. I have expressed to you my goodwill, so that you all remain fitted together with firm conviction in the one truth, in the knowledge of the mystery of salvation in the Lord Jesus, because in this is all wisdom; but I have expressed this so as to warn you against word-twisting deceivers. I am afraid and troubled in soul lest they deceive you. As if beseeching them. Thus blessed Theodoret: “all this speech I conduct with you, beseeching you not to be carried away by seductive words.”

But rather, “I say this” should be referred to what immediately precedes, to that all wisdom is in Christ Jesus, or in the knowledge of the mystery of salvation in Him. If all wisdom is in this knowledge, and you have it; then it follows of itself that there is no need to accept any other teaching, no matter what fine name it is called by and what fine words it is covered with. With this purpose, that is so that you not be carried away by word-twisting, I have presented to you that in Christ Jesus is all wisdom, so that, being convinced that you already possess wisdom, you may reject all other reasoning, not being deceived by it. Thus holy Chrysostom: “I have said this to you, he says, so that you do not seek knowledge from men.” Thus blessed Theophylact: “I have said this, that in Christ is all knowledge, so that no one deceive you. What if he speaks eloquently? Know beforehand that if he does not speak according to Christ, then he speaks only paralogisms and sophisms.”

“Deceive,” παραλογίζηται,—so that anyone should not paralogize you, not entangle you with paralogisms, that is false reasonings, such as the falsity of which is covered by sophistry and which through such deception arouse conviction; “with persuasive words,” ἐν πιθανολογίᾳ,—with convincing words, insinuating. Ambrosiaster writes: “the Apostle admonishes that by intercourse with those not thinking well, craftily covering up their wrongness, they not turn their understanding: for the wise men of this world know how by subtlety of reasoning artfully to ensnare, as with a net, the minds of the simple, so as to turn them from the hope which is in Christ Jesus for the sake of worldly things.”

Col. 2:5. For though I am absent in the flesh, yet I am with you in spirit, rejoicing and seeing your order and the steadfastness of your faith in Christ.

As if wishing to sober their mind with the authority of his apostolic power: I am with you. If I were personally with you, would you allow yourselves to be carried away by the empty speeches of others? So hold always in mind that I am with you, and you will not be carried away. To hold this in mind is not a dream, but truth. “Although I am absent in body, nevertheless I know deceivers. He placed himself between them, so that they might fear him, as if he were present with them” (holy Chrysostom). Ambrosiaster writes: “The Apostle says that he is always with them in spirit, so that, always holding before their spiritual eyes his face and reverencing him, they may turn away from such people. For if the spirit of the prophet Elisha saw how Gehazi pursued after Naaman the Syrian to take from him by deceit a gift in his name, and how Naaman hastily descended from his chariot and gave him more than he requested (2 Kings 5:26); is it not all the more so that the Apostle could in spirit see what he said? In the Apostles was greater grace than in the Prophets. — Further, to make them more zealous zealots of evangelical truth, he says that he rejoices, seeing that all is well with them: so that, knowing what has made them so pleasing before God, they might stand more firmly in it and ever more give themselves over to growth in faith.”

I am with you, he says, “and I rejoice.” For what reason? “Seeing your good order,”—that is the seemly arrangements of life both among yourselves and in relation to those without, non-Christians, and in families, and in church gatherings, and in spiritual disposition, and in outward behavior,—“and steadfastness,” στερέωμα,—firmness of “your faith in Christ,”—seeing, that is, that your faith is firm and is not disturbed by anything from adversaries. What high praise! The Apostle expressed it not for nothing. This is the second weapon against deceivers: pity yourselves. So all is well with you now. But it will not be well if you are carried away by the deception of other reasoning. Falsehood, creeping in, will scatter all of this. “Again he mixes praise with the teaching, softening the ear and preparing for his admonition a free access” (blessed Theodoret). Holy Chrysostom says: “now he ends with praise. By good order he means arrangement. This is the highest praise. And of their faith he did not simply say: ‘faith,’—but: ‘steadfastness,’ firmness of ‘faith’; as if speaking to soldiers standing in good order and firmly. Whoever is firm cannot be shaken by either blandishments or temptations. You, he says, have not only not fallen; but no one has disturbed even your good order.” “This he said both as praise, and as an impression that that faith is proper which is distinguished by rootedness and immovable firmness” (Oecumenius). “Faith in itself is a firm establishment, because it does not allow other thoughts to creep in, which, introducing division, shake the inner order” (blessed Theophylact).

γ) “Therefore stand firm in what you have received”