The Life and Epistles of Apostle Paul

1:19 For it pleased ¹⁹ the Father that in him should all ²⁰ fulness dwell;

1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.²¹

19. "He willed." Most commentators suppose an ellipsis of "God," but the instances adduced by De Wette and others to justify this seem insufficient; and there seems no reason to seek a new subject for the verb when there is one already expressed in the preceding verse.

20. The word Pleroma is here used by St Paul in a technical sense, with a manifest allusion to the errors against which he is writing. The early Gnostics used the same word to represent the assemblage of emanations (conceived as angelic powers) proceeding from the Deity. St. Paul therefore appears to say, that the true Fulness of the universe (or, as he calls it, Colossians 2:9, Fulness of the Godhead) is to be found, not in any angelic hierarchy (see the remarks introductory to this epistle, p. 751), but in Christ alone.

21. This statement of the infinite extent of the results of Christ’s redemption (which may well fill us with reverential awe) has been a sore stumbling-block to many commentators, who have devised various (and some very ingenious) modes of explaining it away. Into these this is not the place to enter. It is sufficient to observe that St. Paul is still led to set forth the true greatness of Christ in opposition to the angelolatry of the Colossian heretics; intimating that, far from Christ being one only of the angelic hierarchy, the heavenly hosts themselves stood in need of His atonement. Compare Hebrews 9:23.

1:21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

1:22 In the body of his flesh²² through death, to present you holy and unblameable and unreproveable in his sight:

1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature²³ which is under heaven; whereof I Paul am made a minister;

22. Here again is perhaps a reference to the Gnostic element in the Colossian theosophy. It was Christ himself who suffered death in the body of his flesh; He was perfect man, and not (as the Docetae taught) an angelic emanation, who withdrew from the man Jesus before he suffered.

23. Literally, throughout all the creation under the sky, which is exactly equivalent to throughout all the earth. St. Paul of course speaks here hyperbolically, meaning the teaching which you heard from Epaphras is the same which has been published universally by the Apostles.

1:24 Who now rejoice in my sufferings for you,²⁴ and fill up that which is behind of the afflictions²⁵ of Christ in my flesh for his body’s sake, which is the church:

1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

1:26 Even the mystery which hath been hid from ages and from generations,²⁶ but now is made manifest to his saints:

1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which²⁷ is Christ in you, the hope of glory:

1:28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ²⁸ Jesus:

1:29 Whereunto I also labor, striving according to his working, which worketh in me mightily.

24. St. Paul’s sufferings were caused by his zeal on behalf of the Gentile converts.

25. Compare 2Corinthians 1:5. "The sufferings o f Christ have come upon me above measure;" and also Acts 9:4, "Why persecutest thou me?" St. Paul doubtless recollected those words when he called his sufferings "the sufferings of Christ in his flesh."

26. Literally, from (i.e. since) the ages and the generations, meaning, from the remotest times, with special reference to the times of the Mosaic Dispensation. Compare Romans 16:25, and Titus 1:2.

27. The best MSS. are here divided so as to leave it doubtful whether the relative belongs to mystery or riches; in either case the sense is the same, the riches are the rich abundance contained in the mystery.

28. Jesus is omitted here in the best MSS. Perfect denotes grown to the ripeness of maturity.

2:1 For I would that ye knew what great¹ conflict I have for you, and for them² at Laodicea, and for as many as have not seen my face in the flesh;

2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding,³ to the acknowledgement of the mystery of God,⁴ and of the Father, and of Christ;

2:3 In whom are hid all the treasures of wisdom and knowledge.⁵

2:4 And this I say, lest any man should beguile you with enticing words.

2:5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:

2:7 Rooted and built up in him, and stablished⁶ in the faith, as ye have been taught, abounding⁷ therein with thanksgiving.

1. Alluding to what has just preceded.

2. Viz. all Christians. By the plain natural sense of this passage, the Colossians are classed among those personally unknown to St. Paul. For the "they" of verse 2 comprehends and binds together the Colossians, and the Laodiceans, with the "all who," &c. This view is confirmed by Colossians 1:4 (where Paul had heard of , not witnessed, their faith), by Colossians 1:7 (where Epaphras is described as their founder), and by Colossians 1:8 (where their love for Paul has been declared to him by Epaphras, not personally known by himself).

3. Compare "spiritual understanding" (Colossians 1:9).

4. The reading of the MSS. here is very doubtful. The reading we have adopted is that of Tischendorf’s 2d edition.

5. St. Paul here alludes, as we see from the next verse, to those who (like the Colossian false teachers) professed to be in possession of a higher Gnosis. In opposition to them, he asserts that the depths of Gnosis are to be found only in the "Mystery of God," viz. the Gospel, or (as he defines it above) "Christ in you."

6. Observe the present tense, and compare 1Corinthians 3:10.

7. "Therein" is omitted here, as in Tischendorf’s text.

2:8 Beware⁸ lest any man spoil⁹ you through philosophy and vain deceit, after the tradition of men,¹⁰ after the rudiments of the world,¹¹ and not after Christ.

2:9 For in him dwelleth all the fulness¹² of the Godhead bodily.

2:10 And ye are complete in him,¹³ which is the head of all principality and power:

2:11 In whom also ye are circumcised with the circumcision made without hands, in putting off the¹⁴ body of the sins of the flesh by the circumcision of Christ:

2:12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you¹⁵ all trespasses;

2:14 Blotting out the handwriting of ordinances¹⁶ that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

2:15 And having spoiled principalities and powers,¹⁷ he¹⁸ made a shew of them openly, triumphing over them in it.

8. The following paraphrase of this part of the Epistle is given by Neander:— "How can you still fear evil spirits, when the Father himself has delivered you from the kingdom of darkness, and transplanted you into the kingdom of his dear Son, who has victoriously ascended to heaven to share the divine might of his Father, with whom he now works in man; when, moreover, he by his sufferings has united you with the Father, and freed you from the dominion of all the powers of darkness, whom he exhibits (as it were) as captives in his triumphal pomp, and shows their impotence to harm his kingdom established among men! How can you still let the doubts and fears of your conscience bring you into slavery to superstition, when Christ has nailed to his cross and blotted out the record of guilt which testified against you in your conscience, and has assured to you the forgiveness of all your sins? Again, how can you fear to be polluted by outward things, how can you suffer yourselves to be in captivity to outward ordinances, when you have died with Christ to all earthly things, and are risen with Christ, and live (according to your true, inward life) with Christ in heaven? Your faith must be fixed on things above, where Christ is, at the right hand of God. Your life is hid with Christ in God, and belongs no more to earth."

9. Literally, who drags you away as his spoil. The peculiar form of expression employed (similar to "there are some that trouble you," Galatians 1:7) shows that St. Paul alludes to soma particular individual at Colossae, who professed to teach a "Philosophy."

10. "The tradition of man" is applied to the Rabbinical theology (Mark 7:8).

11. "Elements of the world" (cf. Galatians 4:3) referring to the Jewish ordinances, as "a shadow of things to come" (v. 17).

12. See note on Colossians 1:19.

13. i.e. by union with Him alone, you can partake of the Pleroma of the Godhead, and not (as the Gnostics taught) by initiation into an esoteric system of theosophy, whereby men might attain to closer connection with some of the "Principalities and Powers" of the angelic hierarchy.

14. The casting-off, not (as in outward circumcision) of a part, bat of the whole body of the flesh, the whole carnal nature. Of the sins in the T.R. is an interpolation.

15. "Us" is the reading of the best MSS.

16. The parallel passage (Ephesians 2:15) is more explicit, "the law of enacted ordinances."

17. Cf. Ephesians 6:12; and see Neander’s paraphrase quoted above.

18. "In Him," i.e. "Christ," the subject being "God." For the metaphor, compare 2Corinthians 2:14.

2:16 Let no man therefore judge you in meat, or in drink,¹⁹ or in respect of an holyday, or of the new moon,²⁰ or of the sabbath days:

2:17 Which are a shadow of things to come; but the body is of Christ.

2:18 Let no man beguile²¹ you of your reward in a voluntary humility²² and worshipping of angels,²³ intruding into those things which he hath not seen, vainly²⁴ puffed up by his fleshly mind,

2:19 And not holding the Head, from which²⁵ all the body by joints and bands having nourishment²⁶ ministered, and knit together, increaseth with the increase of God.

19. Compare Romans 14:1-17

20. The same three Mosaic observances are joined together, 1Chronicles 23:31. Compare also Galatians 4:10.

21. Let no man, though he wishes it; this seems the most natural explanation of this difficult expression; it is that adopted by Theodoret and Theophylact. We observe again the reference to some individual false teacher.

22. From the combination of this with "chastening of the body," in verse 23, it seems to mean an exaggerated self-humiliation, like that which has often been joined with ascetic practices, and has shown itself by the devotee wearing rags, exposing himself to insult, living by beggary, &c.

23. Mr. Hartley mentions a fact in the later Christian history of Colossae which is at least curious when considered in connection with St. Paul’s warning concerning angels, and the statement of Herodotus regarding the river Lycus. The modern Greeks have a legend to this effect:— "An overwhelming inundation threatened to destroy the Christian population of that city. They were fleeing before it in the utmost consternation, and imploring superior succor for their deliverance. At this critical moment, the Archangel Michael descended from heaven, opened the chasm in the earth to which they still point, and at this opening the waters of the inundation were swallowed up and the multitude was saved." (Res. in Greece, p. 52.). A church in honor of the archangel was built at the entrance of the chasm. A council held at the neighboring town of Lao-dicea, in the 4th century, condemned this Angel worship; and Theodoret speaks of it as existing in the same region.

24. We join vainly (rashly) with what precedes.

25. From whom, not from which, as in A.V.

26. Literally, furnished with all things necessary to its support.

2:20 Wherefore²⁷ if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

2:21 (Touch not; taste not; handle²⁸ not;

2:22 Which all are to perish with the using;)²⁹ after the commandments and doctrines of men?

2:23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body:not in any honor to the satisfying of the flesh.³⁰

27. The reference is to verse 12. The literal translation is, if you died with Christ, putting away, &c.

28. Hold is distinguished from touch, the former conveying (according to its original sense) the notion of close contact and retention, the latter of only momentary contact; compare 1Corinthians 7:1, and also John 20:17, where the words should probably be translated "hold me not," or "cling not to me."

29. This appears to be the best view of this very difficult passage, on a comparison with 1Corinthians 6:13, and with St. Paul’s general use of this verb.

30. Literally this is, in reference to the indulgence of the flesh. The difficulty of this verse is well known. The interpretation, which leaves the verse a mere statement of the favorable side of this Colossian asceticism, unbalanced by any contrary conclusion, and with nothing to answer to "having a show," &c., appears very untenable. We consider "in no honor" here to be used as "of no value." See Acts 20:24, Revelation 17:4. Since the first edition of this word was published, we have ascertained that the view above taken of this verse was proposed by Archbishop Sumner (Practical Expos. in loco), who interprets it, "These things are of little honor or value against the fulness of the flesh, the motions of sin in the members;" and quotes the LXX. in illustration.

3:1 If ye then¹ be risen with Christ, seek those things which are above, where Christ sitteth² on the right hand of God.

3:2 Set your affection on things above, not on things on the earth.

3:3 For ye are dead,³ and your life is hid with Christ in God.

3:4 When Christ, who is our life, shall appear, then shall ye also appear⁴ with him in glory.

1. The reference is to Colossians 2:12.

2. Stronger than "is seated."

3. Literally, you have died; for the aorist must here be used for a perfect, since it is coupled with a perfect following.

4. So also in Romans 8:19 the coming of Christ in glory is identified with the manifestation of the sons of God. St. Paul declares, that the real nature and glory of Christ’s people (which is now hidden) will be manifested to all mankind when Christ shall come again, and force the world to recognize Him, by an open display of His majesty. The Authorized Version, though so beautiful in this passage that it is impossible to deviate from it without regret, yet does not adequately represent the original.

3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness,⁵ inordinate affection, evil concupiscence,⁶ and covetousness, which is idolatry:

3:6 For which things’ sake the wrath of God cometh on the children of disobedience:

3:7 In the which ye also walked some time, when ye lived in them.

3:8 But now ye⁷ also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

3:9 Lie not one to another, seeing that ye have put⁸ off the old man with his deeds;

3:10 And have put on the new⁹ man, which is renewed in knowledge after the image of him¹⁰ that created him:

3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free:but Christ is all, and in all.

3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness,¹¹ longsuffering;

3:13 Forbearing one another, and forgiving one another, if any man have a quarrel against any:even as Christ forgave you, so also do ye.

3:14 And above all¹² these things put on charity, which is the bond of perfectness.¹³

3:15 And let the peace of God rule¹⁴ in your hearts, to the which also ye are called in one body; and be ye thankful.¹⁵

5. Viz. of word as well as deed.

6. Lust of concupiscence, whence the before-named special sins spring, as branches from the root. For the meaning of the original word, see note on 1 Corinthians v. 11. Lust is called idolatry, either because impurity was so closely connected with the Heathen idol-worship, or because it alienates the heart from God.

7. You also, — you as well as other Christians. There should be a comma after v. 7, and a full stop in the middle of v. 8. Then the exhortation beginning anger, &c, follows abruptly, a repetition of renounce being understood from the sense.

8. "Put off." The participle is equivalent to the imperative. Compare "put on," v. 12.

9. For this use of new compare Hebrews 12:24.

10. Literally, who is continually renewed [present participle] to the attainment of a true knowledge according to the likeness of his Creator.

11. It is remarkable that the very same quality which is condemned in the false teachers is here enjoined; showing that it was not their self-humiliation which was condemned, but their exaggerated way of showing it, and the false system on which it was ingrafted.

12. Above all in the sense of over all . See Ephesians 6:16.

13. Literally, which is the bond of completeness.

14. The great majority of MSS. read Christ.

15. This is most naturally understood of gratitude towards one another, especially as the context treats of their lore towards their brethren; for ingratitude destroys mutual lore.

3:16 Let the word of Christ dwell in you richly in all wisdom;¹⁶ teaching and admonishing one

another in psalms and hymns and spiritual songs,¹⁷ singing with grace in your¹⁸ hearts to the Lord.

3:17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

3:18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

3:19 Husbands, love your wives, and be not bitter against them.

3:20 Children, obey your parents in all things:for this is well pleasing unto the Lord.¹⁹

16. The punctuation here adopted connects "in all wisdom" with what follows. The participles are used imperatively, as in Romans 12:9-16.

17. The reading adopted is Tischendorf’s, a stop being put after the preceding. St. Paul appears to intend (as in Ephesians 5:18, 19, which throws light on the present passage) to contrast the songs which the Christiana were to employ at their meetings with those impure or bacchanalian strains which they formerly sang at their heathen revels. It should be remembered that singing always formed a part of the entertainment at the banquets of the Greeks. Compare also Jam. 5:13, "Is any man merry? Let him sing psalms." For the " Thanksgiving" see 1Corinthians 10:30, where the same word is used.

18. God is the reading of the best MSS.

19. "Acceptable in the Lord" is the reading of the MSS.

3:21 Fathers, provoke not your children to anger, lest they be discouraged.

3:22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God;²⁰

3:23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men;

3:24 Knowing that of the Lord ye shall receive the reward of the inheritance:for ye serve the Lord Christ.²¹

3:25 But he that doeth wrong shall receive for the wrong which he hath done:and there is no respect of persons.²²

20. "The Lord" is the reading of the MSS.

21. The correlative meanings of Lord (Matter) and Servant (Slave) give a force to this in Greek, which cannot be fully expressed in English.

22. i.e. slaves and masters are equal at Christ’s judgment-seat.

4:1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

4:2 Continue in prayer, and watch in the same with thanksgiving;

4:3 Withal praying also for us, that God would open unto us a door of utterance,¹ to speak the mystery of Christ,² for which I am also in bonds:

4:4 That I may make it manifest, as I ought to speak.

1. Compare 2Corinthians 2:12

2. See above, Colossians 1:27.

4:5 Walk in wisdom³ toward them that are without, redeeming the time.⁴

4:6 Let your speech be alway with grace, seasoned with salt,⁵ that ye may know how ye ought to answer every man.

4:7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:

4:8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;

4:9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

3. Compare 1Thessalonians 4:12 and 1Corinthians 5:12

4. This is the literal translation. Like the English forestall, the verb means to buy up an article out of the market, in order to make the largest possible profit from it.

5. i.e. free from insipidity. It would be well if religious speakers and writers had always kept this precept in mind.

4:10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son⁶ to Barnabas, (touching whom ye received commandments:if he come unto you, receive him;)

4:11 And Jesus, which is called Justus, who are of the circumcision.⁷ These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

4:12 Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect⁸ and complete in all the will of God.

4:13 For I bear him record, that he hath a great zeal⁹ for you, and them that are in Laodicea, and them in Hierapolis.

4:14 Luke, the beloved physician, and Demas, greet you.

4:15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.

4:16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.

4:17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

4:18 The salutation by the hand of me Paul. Remember my bonds.¹⁰ Grace be with you. Amen.¹¹

6. The original word has the meaning of cousin (not nephew) both in classical and Hellenistic Greek.

7. We adopt the punctuation of Lachmann and Meyer. Literally, these, who are of the circumcision, are alone fellow-workers; i.e. alone among those of the circumcision; for other fellow-workers are mentioned below.

8. We adopt Lachmann and Tischendorf’s reading. For the meaning of the word, see Romans 4:21.

9. If, with some MSS., we read toil here, it will not materially alter the sense.

10. We have before remarked that the right hand, with which he wrote these words, was fastened by a chain to the left hand of the soldier who was on guard over him.

11. The Amen (as usual) was added by the copyists, and is absent from the best MSS.