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O L O S S I A N S
CHAP. II.
I.
The apostle expresses concern for the Colossians, ver. 1-3. II. He repeats it
again, ver. 5. III. He cautions them against false teachers among the Jews
(ver. 4, 6, 7), and against the Gentile philosophy, ver. 8-12. IV. He
represents the privileges of Christians, ver. 13-15. And, V. Concludes with a
caution against the judaizing teachers, and those who would introduce the
worship of angels, ver. 16-23.
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1 For I would that ye knew what great conflict
I have for you, and for them at Laodicea, and for as many as
have not seen my face in the flesh; 2 That their hearts might be
comforted, being knit together in love, and unto all riches of the full
assurance of understanding, to the acknowledgement of the mystery of God, and
of the Father, and of Christ; 3 In whom are hid all the treasures
of wisdom and knowledge.
We may observe here the great concern which Paul had for these Colossians and
the other churches which he had not any personal knowledge of. The apostle had
never been at Colosse, and the church planted there was not of his planting;
and yet he had as tender a care of it as if it had been the only people of his
charge (v. 1): For I would that you knew what great conflict I have
for you, and for 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 of agony, and had a constant fear respecting
what would become of them. Herein he was a follower of his Master, who was in
an agony for us, and was heard in that he feared. (2.) We may keep up a
communion by faith, hope, and holy love, even with those churches and fellow-christians
of whom we have no personal knowledge, and with whom we have no conversation.
We can think, and pray, and be concerned for one another, at the greatest
distance; and those we never saw in the flesh we may hope to meet in heaven.
But,
I. What was it that the apostle desired for them? That their hearts may be
comforted, being knit together in love, &c., v. 2. It was their
spiritual welfare about which he was solicitous. He does not say that they may
be healthy, and merry, and rich, and great, and prosperous; but that their hearts
may be comforted. Note, The prosperity of the soul is the best prosperity,
and what we should be most solicitous about for ourselves and others. 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 prospers: To
understand the mystery, either what was before concealed, but is now made
known concerning the Father and Christ, or the mystery before mentioned, of
calling the Gentiles into the Christian church, as the Father and Christ have
revealed it in the gospel; and not barely to speak of it by 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 labour after, and then
the soul prospers.
2. When our faith grows to a full assurance and bold acknowledgment of this
mystery. (1.) To a full assurance, or a well-settled judgment, upon their
proper evidence, of the great truths of the gospel, without doubting, or
calling them in question, but embracing them with the highest satisfaction, as
faithful sayings and worthy of all acceptation. (2.) When it comes to a free
acknowledgment, and we not only believe with the heart, but are ready, when
called to it, to make confession with our mouth, and are not ashamed of our
Master and our holy religion, under the frowns and violence of their enemies.
This is called the riches of the full assurance of understanding. Great
knowledge and strong faith make a soul rich. This is being rich towards God,
and rich in faith, and having the true riches, Luke xii. 21; xvi. 11; Jam. ii.
5.
3. It consists in the abundance of comfort in our souls: That their hearts
might be comforted. The soul prospers when it is filled with joy and peace
(Rom. xv. 13), and has a satisfaction within which all the troubles without
cannot disturb, and is able to joy in the Lord when all other comforts fail,
Hab. iii. 17, 18.
4. The more intimate communion we have with our fellow-christians the more the
soul prospers: Being knit together in love. Holy love knits the hearts
of Christians one to another; and faith and love both contribute to our
comfort. The stronger our faith is, and the warmer our love, the greater will
our comfort be. Having occasion to mention Christ (v. 2), according to
his usual way, he makes this remark to his honour (v. 3): In whom
are hidden all the treasures of wisdom and knowledge. He had said (ch.
i. 19) that all fulness dwells in him: here he mentions particularly
the treasures of wisdom and knowledge. There is a fulness of wisdom in
him, as he has perfectly revealed the will of God to mankind. Observe, The
treasures of wisdom are hidden not from us, but for us, in Christ. Those who
would be wise and knowing must make application to Christ. We must spend upon
the stock which is laid up for us in him, and draw from the treasures which
are hidden in him. He is the wisdom of God, and is of God made unto us
wisdom, &c., 1 Cor. i. 24, 30.
II. His concern for them is repeated (v. 5): Though I am 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. Observe, 1. We may be
present in spirit with those churches and Christians from whom we are absent
in body; for the communion of saints is a spiritual thing. Paul had heard
concerning the Colossians that they were orderly and regular; and though he
had never seen them, nor was present with them, he tells them he could easily
think himself among them, and look with pleasure upon their good behaviour. 2.
The order and stedfastness of Christians are matter of joy to ministers; they
joy when they behold their order, their regular behaviour and stedfast
adherence to the Christian doctrine. 3. The more stedfast our faith in Christ
is, the better order there will be in our whole conversation; for we live and
walk by faith, 2 Cor. v. 7; Heb. x. 38.
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4 And this I say, lest any man should beguile
you with enticing words. 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. 6 As ye have therefore
received Christ Jesus the Lord, so walk ye in him: 7 Rooted
and built up in him, and stablished in the faith, as ye have been taught,
abounding therein with thanksgiving. 8 Beware lest any man spoil
you through philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ. 9 For in him
dwelleth all the fulness of the Godhead bodily. 10 And ye are
complete in him, which is the head of all principality and power:
11 In whom also ye are circumcised with the circumcision made without hands,
in putting off the body of the sins of the flesh by the circumcision of
Christ: 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.
The apostle cautions the Colossians against deceivers (v. 4): And
this I say lest any man beguile you with enticing words; and v. 8, Lest
any man spoil you. He insists so much upon the perfection of Christ and
the gospel revelation, to preserve them from the ensnaring insinuations of
those who would corrupt their principles. Note, 1. The way in which Satan
spoils souls is by beguiling them. He deceives them, and by this means slays
them. He is the old serpent who beguiled Eve through his subtlety, 2
Cor. xi. 3. He could not ruin us if he did not cheat us; and he could not
cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil
them, beguile them with enticing words. See the danger of enticing words; how
many are ruined by the flattery of those who lie in wait to deceive, and by
the false disguises and fair appearances of evil principles and wicked
practices. By good words, and fair speeches, they deceive the hearts of the
simple, Rom. xvi. 18. "You ought to stand upon your guard against
enticing words, and be aware and afraid of those who would entice you to any
evil; for that which they aim at is to spoil you." If sinners entice
thee, consent thou not, Prov. i. 10. Observe,
I. A sovereign antidote against seducers (v. 6, 7): As you have
therefore received Christ Jesus the Lord, so walk you in him, rooted and built
up, &c. Here note, 1. All Christians have, in profession at least, received
Jesus Christ the Lord, received him as Christ, the great prophet of the
church, anointed by God to reveal his will; as Jesus the great high priest,
and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as
Lord, or sovereign and king, whom we are to obey and be subject to.--Received
him, consented to him, taken him for ours in every relation and every
capacity, and for all the purposes and uses of them. 2. The great concern of
those who have received Christ is to walk in him--to make their
practices conformable to their principles and their conversation agreeable to
their engagements. As we have received Christ, or consented to be his, so we
must walk with him in our daily course and keep up our communion with him. 3.
The more closely we walk with Christ the more we are rooted and established
in the faith. A good conversation is the best establishment of a good
faith. If we walk in him, we shall be rooted in him; and the more firmly we
are rooted in him the more closely we shall walk in him: Rooted and built
up. Observe, We cannot be built up in Christ, unless we be first rooted in
him. We must be united to him by a lively faith, and heartily consent to his
covenant, and then we shall grow up in him in all things.--As you
have been taught--"according to the rule of the Christian doctrine,
in which you have been instructed." Observe, A good education has a good
influence upon our establishment. We must be established in the faith, as
we have been taught, abounding therein. Observe, Being established in the
faith, we must abound therein, and improve in it more and more; and this with
thanksgiving. The way to have the benefit and comfort of God's grace is to be
much in giving thanks for it. We must join thanksgiving to all our
improvements, and be sensible of the mercy of all our privileges and
attainments. Observe,
II. The fair warning given us of our danger: Beware lest any man spoil you
through philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ, v. 8. There is a
philosophy which is a noble exercise of our reasonable faculties, and highly
serviceable to religion, such a study of the works of God as leads us to the
knowledge of God and confirms our faith in him. But there is a philosophy
which is vain and deceitful, which is prejudicial to religion, and sets up the
wisdom of man in competition with the wisdom of God, and while it pleases
men's fancies ruins their faith; as nice and curious speculations about things
above us, or of no use and concern to us; or a care of words and terms of art,
which have only an empty and often a cheating appearance of knowledge. After
the tradition of men, after the rudiments of the world: this plainly
reflects upon the Jewish pedagogy or economy, as well as the Pagan learning.
The Jews governed themselves by the traditions of their elders and the
rudiments or elements of the world, the rites and observances which were only
preparatory and introductory to the gospel state; the Gentiles mixed their
maxims of philosophy with their Christian principles; and both alienated their
minds from Christ. Those who pin their faith on other men's sleeves, and walk
in the way of the world, have turned away from following after Christ. The
deceivers were especially the Jewish teachers, who endeavoured to keep up the
law of Moses in conjunction with the gospel of Christ, but really in
competition with it and contradiction to it. Now here the apostle shows,
1. That we have in Christ the substance of all the shadows of the ceremonial
law; for example, (1.) Had they then the Shechinah, or special presence of
God, called the glory, from the visible token of it? So have we now in Jesus
Christ (v. 9): For in him dwelleth all the fulness of the Godhead
bodily. Under the law, the presence of God dwelt between the cherubim, in
a cloud which covered the mercy-seat; but now it dwells in the person of our
Redeemer, who partakes of our nature, and is bone of our bone and flesh of our
flesh, and has more clearly declared the Father to us. It dwells in him
bodily; not as the body is opposed to the spirit, but as the body is opposed
to the shadow. The fulness of the Godhead dwells in the Christ really, and not
figuratively; for he is both God and man. (2.) Had they circumcision, which
was the seal of the covenant? In Christ we are circumcised with the
circumcision made without hands (v. 11), by the work of
regeneration in us, which is the spiritual or Christian circumcision. He is
a Jew who is one inwardly, and circumcision is that of the heart, Rom. ii.
29. This is owing to Christ, and belongs to the Christian dispensation. It
is made without hands; not by the power of any creature, but by the power
of the blessed Spirit of God. We are born of the Spirit, John iii. 5.
And it is the washing of regeneration, and renewing of the Holy Spirit,
Tit. iii. 5. It consists in putting off the body of the sins of the flesh,
in renouncing sin and reforming our lives, not in mere external rites. It is
not the putting away of the filth of the flesh, but the answer of a good
conscience towards God, 1 Pet. iii. 21. And it is not enough to put away
some one particular sin, but we must put off the whole body of sin. The old
man must be crucified, and the body of sin destroyed, Rom. vi. 6. Christ
was circumcised, and, by virtue of our union to him, we partake of that
effectual grace which puts off the body of the sins of the flesh.
Again, The Jews thought themselves complete in the ceremonial law; but we are complete
in Christ, v. 10. That was imperfect and defective; if the first
covenant had been faultless, there would no place have been sought for the
second (Heb. viii. 7), and the law was but a shadow of good things, and
could never, by those sacrifices, make the comers thereunto perfect, Heb.
x. 1. But all the defects of it are made up in the gospel of Christ, by the
complete sacrifice for sin and revelation of the will of God. Which is the
head of all principality and power. As the Old-Testament priesthood had
its perfection in Christ, so likewise had the kingdom of David, which was the
eminent principality and power under the Old Testament, and which the Jews
valued themselves so much upon. And he is the Lord and head of all the powers
in heaven and earth, of angels and men. Angels, and authorities, and powers
are subject to him, 1 Pet. iii. 22.
2. We have communion with Christ in his whole undertaking (v. 12): Buried
with him in baptism, wherein also you have risen with him. We are both
buried and rise with him, and both are signified by our baptism; not that
there is anything in the sign or ceremony of baptism which represents this
burying and rising, any more than the crucifixion of Christ is represented by
any visible resemblance in the Lord's supper: and he is speaking of the circumcision
made without hands; and says it is through the faith of the operation
of God. But the thing signified by our baptism is that we are buried with
Christ, as baptism is the seal of the covenant and an obligation to our dying
to sin; and that we are raised with Christ, as it is a seal and obligation to
our living to righteousness, or newness of life. God in baptism engages to be
to us a God, and we become engaged to be his people, and by his grace to die
to sin and to live to righteousness, or put off the old man and put on the
new.
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13 And you, being dead in your sins and the
uncircumcision of your flesh, hath he quickened together with him, having
forgiven you all trespasses; 14 Blotting out the handwriting of
ordinances that was against us, which was contrary to us, and took it out of
the way, nailing it to his cross; 15 And having spoiled
principalities and powers, he made a show of them openly, triumphing over them
in it.
The apostle here represents the privileges we Christians have above the Jews,
which are very great.
I. Christ's death is our life: And you, being dead in your sins and the
uncircumcision of your flesh, hath he quickened together with him, v.
13. A state of sin is a state of spiritual death. Those who are in sin are
dead in sin. As the death of the body consists in its separation from the
soul, so the death of the soul consists in its separation from God and the
divine favour. As the death of the body is the corruption and putrefaction of
it, so sin is the corruption or depravation of the soul. As a man who is dead
is unable to help himself by any power of his own, so an habitual sinner is
morally impotent: though he has a natural power, or the power of a reasonable
creature, he has not a spiritual power, till he has the divine life or a
renewed nature. It is principally to be understood of the Gentile world, who lay
in wickedness. They were dead in the uncircumcision of their flesh,
being aliens to the covenant of promise, and without God in the world,
Eph. ii. 11, 12. By reason of their uncircumcision they were dead in their
sins. It may be understood of the spiritual uncircumcision or corruption of
nature; and so it shows that we are dead in law, and dead in state. Dead in
law, as a condemned malefactor is called a dead man because he is under a
sentence of death; so sinners by the guilt of sin are under the sentence of
the law and condemned already, John iii. 18. And dead in state, by
reason of the uncircumcision of our flesh. An unsanctified heart is
called an uncircumcised heart: this is our state. Now through Christ
we, who were dead in sins, are quickened; that is, effectual provision is made
for taking away the guilt of sin, and breaking the power and dominion of it. Quickened
together with him--by virtue of our union to him, and in conformity to
him. Christ's death was the death of our sins; Christ's resurrection is the
quickening of our souls.
II. Through him we have the remission of sin: Having forgiven you all
trespasses. This is our quickening. The pardon of the crime is the life of
the criminal: and this is owing to the resurrection of Christ, as well as his
death; for, as he died for our sins, so he rose again for our
justification, Rom. iv. 25.
III. Whatever was in force against us is taken out of the way. He has obtained
for us a legal discharge from the hand-writing of ordinances, which was
against us (v. 14), which may be understood, 1. Of that obligation
to punishment in which consists the guilt of sin. The curse of the law is the
hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed
is every one who continues not in every thing. This was a hand-writing
which was against us, and contrary to us; for it threatened our eternal
ruin. This was removed when he redeemed us from the curse of the law, being
made a curse for us, Gal. iii. 13. He cancelled the obligation for all who
repent and believe. "Upon me be the curse, my father." He vacated
and disannulled the judgment which was against us. When he was nailed to the
cross, the curse was as it were nailed to the cross. And our indwelling
corruption is crucified with Christ, and by virtue of his cross. When we
remember the dying of the Lord Jesus, and see him nailed to the cross, we
should see the hand-writing against us taken out of the way. Or rather, 2. It
must be understood of the ceremonial law, the hand-writing of ordinances,
the ceremonial institutions or the law of commandments contained in
ordinances (Eph. ii. 15), which was a yoke to the Jews and a
partition-wall to the Gentiles. The Lord Jesus took it out of the way,
nailed it to his cross; that is, disannulled the obligation of it, that
all might see and be satisfied that it was no more binding. When the substance
came, the shadows fled away. It is abolished (2 Cor. iii. 13), and that
which decayeth and waxeth old is ready to vanish away, Heb. viii. 13. The
expressions are in allusion to the ancient methods of cancelling a bond,
either by crossing the writing or striking it through with a nail.
IV. He has obtained a glorious victory for us over the powers of darkness: And,
having spoiled principalities and powers, he made a show of them openly,
triumphing over them in it, v. 15. As the curse of the law was
against us, so the power of Satan was against us. He treated with God as the
Judge, and redeemed us out of the hands of his justice by a price; but out of
the hands of Satan the executioner he redeemed us by power and with a high
hand. He led captivity captive. The devil and all the powers of hell
were conquered and disarmed by the dying Redeemer. The first promise pointed
at this; the bruising of the heel of Christ in his sufferings was the breaking
of the serpent's head, Gen. iii. 15. The expressions are lofty and
magnificent: let us turn aside and see this great sight. The Redeemer
conquered by dying. See his crown of thorns turned into a crown of laurels. He
spoiled them, broke the devil's power, and conquered and disabled him,
and made a show of them openly--exposed them to public shame, and made
a show of them to angels and men. Never had the devil's kingdom such a mortal
blow given to it as was given by the Lord Jesus. He tied them to his
chariot-wheels, and rode forth conquering and to conquer--alluding to the
custom of a general's triumph, who returned victorious.--Triumphing over
them in it; that is, either in his cross and by his death; or, as some
read it, in himself, by his own power; for he trod the wine-press alone,
and of the people there was none with him.
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16 Let no man therefore judge you in meat, or
in drink, or in respect of a holyday, or of the new moon, or of the sabbath days:
17 Which are a shadow of things to come; but the body is of
Christ. 18 Let no man beguile you of your reward in a voluntary
humility and worshipping of angels, intruding into those things which he hath
not seen, vainly puffed up by his fleshly mind, 19 And not holding
the Head, from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God.
20 Wherefore if ye be dead with Christ from the rudiments of the world, why,
as though living in the world, are ye subject to ordinances, 21
(Touch not; taste not; handle not; 22 Which all are to perish with
the using;) after the commandments and doctrines of men? 23 Which
things have indeed a show of wisdom in will worship, and humility, and
neglecting of the body; not in any honour to the satisfying of the flesh.
The apostle concludes the chapter with exhortations to proper duty, which he
infers from the foregoing discourse.
I. Here is a caution to take heed of judaizing teachers, or those who would
impose upon Christians the yoke of the ceremonial law: Let no man therefore
judge you in meat nor drink, &c., v. 16. Much of the ceremonies
of the law of Moses consisted in the distinction of meats and days. It appears
by Rom. xiv. that there were those who were for keeping up those distinctions:
but here the apostle shows that since Christ has come, and has cancelled the
ceremonial law, we ought not to keep it up. "Let no man impose those
things upon you, for God has not imposed them: if God has made you free, be
not you again entangled in that yoke of bondage." And this the
rather because these things were shadows of things to come (v.
17), intimating that they had no intrinsic worth in them and that they are now
done away. But the body is of Christ: the body, of which they were
shadows, has come; and to continue the ceremonial observances, which were only
types and shadows of Christ and the gospel, carries an intimation that Christ
has not yet come and the gospel state has not yet commenced. Observe the
advantages we have under the gospel, above what they had under the law: they
had the shadows, we have the substance.
II. He cautions them to take heed of those who would introduce the worship of
angels as mediators between God and them, as the Gentile philosophers did: Let
no man beguile you of your reward, in a voluntary humility and worshipping of
angels, v. 18. It looked like a piece of modesty to make use of the
mediation of angels, as conscious to ourselves of our unworthiness to speak
immediately to God; but, though it has a show of humility, it is a voluntary,
not a commanded humility; and therefore it is not acceptable, yea, it is not
warrantable: it is taking that honour which is due to Christ only and giving
it to a creature. Besides, the notions upon which this practice was grounded
were merely the inventions of men and not by divine revelation,--the proud
conceits of human reason, which make a man presume to dive into things, and
determine them, without sufficient knowledge and warrant: Intruding into
those things which he hath not seen, vainly puffed up by his fleshly mind--pretending
to describe the order of angels, and their respective ministries, which God
has hidden from us; and therefore, though there was a show of humility in the
practice, there was a real pride in the principle. They advanced those notions
to gratify their own carnal fancy, and were fond of being thought wiser than
other people. Pride is at the bottom of a great many errors and corruptions,
and even of many evil practices, which have great show and appearance of
humility. Those who do so do not hold the head, v. 19. They do
in effect disclaim Christ, who is the only Mediator between God and man. It is
the highest disparagement to Christ, who is the head of the church, for any of
the members of it to make use of any intercessors with God but him. When men
let go their hold of Christ, they catch at that which is next them and will
stand them in no stead.--From which all the body, by joints and bands,
having nourishment ministered, and knit together, increaseth with the increase
of God. Observe, 1. Jesus Christ is not only a head of government over the
church, but a head of vital influence to it. They are knit to him by joints
and bands, as the several members of the body are united to the head, and
receive life and nourishment from him. 2. The body of Christ is a growing
body: it increaseth with the increase of God. The new man is
increasing, and the nature of grace is to grow, where there is not an
accidental hindrance.--With the increase of God, with an increase of
grace which is from God as its author; or, in a usual Hebraism, with a large
and abundant increase.--That you may be filled with all the fulness of God,
Eph. iii. 19. See a parallel expression, Which is the head, even Christ,
from whom the whole body, fitly joined together, maketh increase of the body,
Eph. iv. 15, 16.
III. He takes occasion hence to warn them again: "Wherefore, if you be
dead with Christ from the rudiments of the world, why, as though living in the
world, are you subject to ordinances? v. 20. If as Christians you
are dead to the observances of the ceremonial law, why are you subject to
them? Such observances as, Touch not, taste not, handle not," v.
21, 22. Under the law there was a ceremonial pollution contracted by touching
a dead body, or any thing offered to an idol; or by tasting any forbidden
meats, &c., which all are to perish with the using, having no
intrinsic worth in themselves to support them, and those who used them saw
them perishing and passing away; or, which tend to corrupt the Christian
faith, having no other authority than the traditions and injunctions of men.--Which
things have indeed a show of wisdom in will-worship and humility. They
thought themselves wiser than their neighbours, in observing the law of Moses
together with the gospel of Christ, that they might be sure in the one, at
least, to be in the right; but, alas! it was but a show of wisdom, a mere
invention and pretence. So they seem to neglect the body, by abstaining from
such and such meats, and mortifying their bodily pleasures and appetites; but
there is nothing of true devotion in these things, for the gospel teaches us
to worship God in spirit and truth and not by ritual observances, and through
the mediation of Christ alone and not of any angels. Observe, 1. Christians
are freed by Christ from the ritual observances of Moses's law, and delivered
from that yoke of bondage which God himself had laid upon them. 2. Subjection
to ordinances, or human appointments in the worship of God, is highly blamable,
and contrary to the freedom and liberty of the gospel. The apostle requires
Christians to stand fast in the liberty with which Christ hath made them
free, and not to be entangled again with the yoke of bondage, Gal. v. 1.
And the imposition of them is invading the authority of Christ, the head of
the church, and introducing another law of commandments contained in
ordinances, when Christ has abolished the old one, Eph. ii. 15. 3. Such
things have only a show of wisdom, but are really folly. It is true wisdom to
keep close to the appointments of the gospel, and an entire subjection to
Christ, the only head of the church.
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