For I would that you 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; Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Meyer • Parker • PNT • Poole • Pulpit • Sermon • SCO • TTB • VWS • WES • TSK EXPOSITORY (ENGLISH BIBLE) (1-7) In these verses St. Paul declares his deep anxiety for the Colossians and Laodiceans and others who had not seen his face, that they might seek, not the false, but the true knowledge, finding “the mystery of God” in Christ alone. The reason of that anxiety is found in the “beguiling and enticing words” of an incipient Gnosticism. But “though absent in the body” he rejoices in the steadfastness of their faith, and only exhorts them to continue in it, deepening and enlarging it, but never changing its essence.(1) What great conflict.—The word is here repeated from the “striving” of the previous verse, which is, in the original, the cognate verb. It is the same word which is used in Philippians 1:30 (“conflict”), in 1Thessalonians 2:2 (“contention”), in 1Timothy 6:12, 2Timothy 4:7 (“the good fight of faith”). Evidently it describes the intense earnestness of the whole struggle against evil which he was undergoing for them; but perhaps, looking at Colossians 4:12, we may refer it especially to “striving in prayer” for them. It is probably dwelt upon here to show why, although unknown to them personally, he yet writes so urgently to them. And for them at Laodicea.—Comp. Colossians 4:13, “For you, and for them that are in Laodicea, and for them in Hierapolis.” These three cities lay near together in the valley of Lycus, a tributary of the Mæander; probably they were converted at one time, and are evidently regarded as forming one Christian community, for which Epaphras, the evangelist of Colossæ, felt himself responsible. Colossæ and Laodicea are actually directed to exchange the apostolic Letters sent to them (see Colossians 4:16, and Note there), and to read both alike in the churches. (See Dr. Lightfoot’s admirable description of “The Churches of the Lycus,” prefixed to his commentary on this Epistle.) Of Laodicea, the greatest and richest of the three cities, we have no further notice in Scripture, except that stern apocalyptic letter (Revelation 3:14-22), which has made its name proverbial for spiritual luke-warmness and presumptuous self-reliance. It has been noticed that in this Letter our Lord is called “the beginning of the creation of God.” (See Colossians 1:15-18 of this Epistle.) Of Colossæ and Hierapolis we read only in this Epistle. It is notable (see Dr. Lightfoot’s Essay) that while Hierapolis and Laodicea play a prominent part in the subsequent history of Christianity in Asia Minor, Colossæ never attains importance, and has left but “few and meagre” remains, compared with the magnificent ruins of the other cities. As many as have not seen my face.—This description doubtless indicates Hierapolis; but the whole context shows that it also includes Colossæ. If the reading taken in Colossians 1:7 is correct, Epaphras had been commissioned by St. Paul, and thus, indirectly, the Apostle might be held to be the founder of Colossæ. Accordingly this Letter stands, so to speak, midway between the unreserved familiarity of the Epistles to Corinth or Philippi, and the more formal reserve of the Epistle to the Romans. Colossians 2:1-3. I would, &c. — The apostle having declared, in the latter part of the preceding chapter, the commission which Christ had given to his apostles to preach salvation to the Gentiles through his death, and having described his own labours as an apostle in preaching that great blessing, and thereby having shown what great obligations mankind were under to him for communicating and perpetuating such interesting discoveries; he begins this second chapter with expressing an earnest desire that the Colossians knew what a great concern he was under for their establishment in grace, and that of others, to whom he had not personally ministered. That ye knew what great conflict — Of care, desire, prayer; I have — The original expression is taken from the athletic exercises of the Greeks, and expresses the great solicitude, or agony of mind, the apostle was in on their account. For you — Not only for the members of such churches as I myself have been the instrument of planting, and among whom I have exercised my ministry in person, but for those among whom I have not so ministered; and for them at Laodicea, and as many as have not seen my face, &c. — For my concern for the spread of the gospel, and the salvation of the heathen, is influenced, not by considerations of personal friendship for those whom I particularly know and love, but by a benevolent regard for the good of mankind in general, known or unknown, that they may receive and retain this glorious revelation, and have it delivered to them with all possible advantage. It appears to have grieved the apostle to think how incapable he was rendered of serving them otherwise than by his letters and prayers. And should not this language inspire every minister who reads this, with an earnest desire to use his liberty to the best of purposes, and to exert himself as much as, under such confinement, he would wish he had done? That their hearts may be comforted — With the consolations of the Holy Ghost, and animated to every holy affection and beneficent action. This the original word implies, signifying, not only to have consolation administered under affliction, but to be quickened and excited to zeal and diligence; being knit together — Συμβιβασθεντων, compacted; in mutual Christian love — To the whole body, and to Christ the head of it; unto all riches of the full assurance of understanding — That is, unto the fullest and clearest knowledge of the gospel, here termed the mystery of God, even of the Father, and of Christ, in whom — Or in which mystery, (as may be intended,) and not in any or all of the heathen mysteries; are hid all the treasures of wisdom and knowledge — Christ being himself the wisdom of God incarnate, and his gospel the most perfect and glorious revelation which God ever made, or will make to mankind.2:1-7 The soul prospers when we have clear knowledge of the truth as it is in Jesus. When we not only believe with the heart, but are ready, when called, to make confession with the mouth. Knowledge and faith make a soul rich. The stronger our faith, and the warmer our love, the more will our comfort be. The treasures of wisdom are hid, not from us, but for us, in Christ. These were hid from proud unbelievers, but displayed in the person and redemption of Christ. See the danger of enticing words; how many are ruined by the false disguises and fair appearances of evil principles and wicked practices! Be aware and afraid of those who would entice to any evil; for they aim to spoil you. All Christians have, in profession at least, received Jesus Christ the Lord, consented to him, and taken him for theirs. We cannot be built up in Christ, or grow in him, unless we are first rooted in him, or founded upon him. Being established in the faith, we must abound therein, and improve in it more and more. God justly withdraws this benefit from those who do not receive it with thanksgiving; and gratitude for his mercies is justly required by God.For I would that ye knew - I wish you knew or fully understood. He supposes that this would deeply affect them if they understood the solicitude which he had had on their account.What great conflict - Margin, fear, or care. The Greek word is "agony" - ἀγῶνα agōna. It is not, however, the word rendered "agony" in Luke 22:44 - ἀγωνία agōnia - though that is derived from this. The word is rendered conflict in Philippians 1:30; contention, 1 Thessalonians 2:2; fight, 1 Timothy 6:12; 2 Timothy 4:7; and race, Hebrews 12:1. It properly refers to the combats, contests, struggles, efforts at the public games; the toil and conflict to obtain a victory. It refers here to the anxious care, the mental conflict, the earnest solicitude which he had in their behalf, in view of the dangers to which they were exposed from Judaizing Christians and Pagan philosophy. This mental struggle resembled that which the combatants had at the public games; compare the 1 Corinthians 9:25, note, 27, note. And for them at Laodicea For Christians there, who were exposed to similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colossae. See Introduction, Section 1. 6. Notes, Colossians 4:16. There was a church early planted there - the "lukewarm" church mentioned in Revelation 3:14. Being in the vicinity of Colossae, the church there would be exposed to the same perils, and the rebuke in Revelation 3:14, showed that the fears of Paul were well founded, and that 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 that region. He had, doubtless, a general solicitude for all Christians, but his remark here has reference to those in the neighborhood of the church at Colossae, or in that church. On the question which has been raised, whether this proves that the apostle Paul had never been at Colossae or Laodicea, see Introduction, Section 2, 4. This passage does not seem to me to prove that he had not been there. It may mean that he had great solicitude for those Christians there whom he knew, and for all others there, 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 had no personal acquaintance. For all these he would feel the same solicitude, for they were all exposed to the same danger. To "see one's face in the flesh," is a Hebraism, meaning to become personally acquainted with him. CHAPTER 2Col 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. 1. For—He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "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 the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh—including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Ro 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Ac 20:38). Compare Col 1:4, 7, 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 make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).Colossians 2:1-3 Paul testifieth his solicitude for the churches which and for them at Laodicea; the saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the 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 is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephens's copies adds, "and them in Hierapolis"; see Colossians 4:13. And for as many as have not seen my face in the flesh; meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the Gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of Gospel ministers, extend and reach to persons that never saw them, (p) Plin. Nat. Hist. l. 5. c. 29. For I {1} 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 {a} face in the flesh;(1) The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them. (a) Me, present in body. EXEGETICAL (ORIGINAL LANGUAGES) Colossians 2:1. Γάρ] The apostle now confirms in concreto the εἰς ὃ κ. κοπ. ἀγωνιζόμενος κ.τ.λ., which has just been affirmed of himself in general: in proof of that assertion I would have you to know, etc. Hofmann holds erroneously, in consequence of his mistaken explanation of κοπιῶ in Colossians 1:29, that Paul desires to explain why he has said that he is becoming weary over the exertion, etc.Instead of the more frequent οὐ θέλω ὑμᾶς ἀγνοεῖν (see on Romans 11:25; Romans 1:13), Paul uses the θέλω ὑμ. εἰδέναι, also in 1 Corinthians 11:3; comp. Php 1:12. ἡλίκον] what a great, vehement conflict. Paul nowhere else uses this word, which is classical, but does not occur either in the LXX. or in the Apocrypha; in the N. T. it is only found again at Jam 3:5. That by the conflict is meant the internal pressure of solicitude and apprehension, etc. (comp. Colossians 1:29, also Romans 15:30), is plain—when we remember the imprisoned condition of the apostle, who now could not contend outwardly with the false teachers themselves—from Colossians 2:2. It is at the same time self-evident that the wrestling of prayer was an eminent way of conducting this spiritual conflict, without its being necessary to regard Colossians 4:12 as a criterion for determining the sense in our passage. καὶ τῶν ἐν Λαοδικ.] The neighbouring Laodiceans (Revelation 3:14 ff.) were without doubt exposed to like heretical dangers; hence also the injunction as to the mutual communication of the Epistles, Colossians 4:16. καὶ ὅσοι κ.τ.λ.] The sense is: and, generally (καί, see Fritzsche, ad Matth. p. 786. 870) for all to whom I am personally unknown. It adds the entire category, to which the ὑμεῖς and those ἐν Λαοδικείᾳ, both regarded as churches, were reckoned to belong. Comp. Acts 4:6. It is plain from our passage that Paul had not been in Colossae and Laodicea. It is true that Wiggers, in the Stud. u. Krit. 1838, p. 176, would have ὅσοι κ.τ.λ. understood as referring to a portion of the Colossians and Laodiceans, in which case καί would mean even; but the text itself is decisively opposed to this view by the following αὐτῶν, Colossians 2:2, which, if the ὃσοι κ.τ.λ. to which it refers be not the class in which the readers and Laodiceans were included, would be altogether unsuitable; as, indeed, the bare even does not suffice to give special prominence to a particular portion (we should expect μάλιστα δέ or the like), and the comprehensive ὅσοι withal does not seem accounted for. Erroneous also is the view (held already by Theodoret in the Hypothes. and in the Commentary, though Credner, Einl. § 154, erroneously denies this) of Baronius, Lardner, and David Schultz (in the Stud. u. Krit. 1829, p. 535 ff.), that the ὅσοι κ.τ.λ. were other than the ὑμεῖς and οἱ ἐν Λαοδικ.; Paul having been personally known to both the latter. The subsequent αὐτῶν is fatal to this theory likewise; and how singularly without reason would it have been, if Paul had designated as the objects of his anxiety, along with two churches of the district which are supposed to have known him personally, all not knowing him personally, without distinction of locality! With how many of the latter were there no such dangers at all existing, as the Colossians and Laodiceans were exposed to! To this falls to be added the fact, that in the entire Epistle there is not a single hint of the apostle having been present in Colossae. See, on the contrary, on Colossians 1:8 and on Colossians 1:23. Comp. Wieseler, Chronol. des apost. Zeitalt. p. 440. According to Hilgenfeld, in his Zeitschr. 1870, p. 245 f., the intimation that Paul was personally unknown to the Colossians betrays the composition of the Epistle at a later, time, when the recollection of his labours there had been already superseded and had vanished from the memory of the churches. As if such a forgetfulness were even conceivable, in presence of the high esteem in which the apostle was held! That Paul should have been so concerned about the Colossians and Laodiceans, as those who did not know him personally, is natural enough, seeing that they were not in a position to oppose the living impression of the apostle’s personal ministry, and his direct authority, to the heretical seductions. Comp. Colossians 2:5. ἐν σαρκί] not belonging to ἑωράκασι—in which case it would be a contrast to seeing ἐν πνεύματι (Chrysostom, Theophylact, Baumgarten-Crusius)—joins itself, so as to form one idea, with τὸ πρόσωπον μον (Winer, p. 128 [E. T. 169]). See Colossians 2:5. The addition, which might in itself be dispensed with (comp. Galatians 1:22; 1 Thessalonians 2:17), serves the purpose of concrete representation, without its being necessary to import into it a contrast to the “spiritual physiognomy” (Olshausen), or to the having made acquaintance in a spiritual fashion (Hofmann), in connection with which Estius even discovers a certain ταπείνωσις through a higher estimation of the latter; although generally the idea of a spiritual mode of intercourse, independent of bodily absence, very naturally occasioned the concrete description: my bodily face. There is all the less ground for assigning ἐν σαρκί, as an anticipation of Colossians 2:5, to the hand of the manipulator, and that in such a way as to betray an author who knows the apostle to be already snatched away from the flesh and present in heaven (Holtzmann).Colossians 2:1-3. PAUL’S DEEP CONCERN FOR THE COLOSSIANS AND OTHER CHRISTIANS UNKNOWN TO HIM, THAT THEY MAY BE UNITED IN LOVE, AND ATTAIN FULL KNOWLEDGE OF CHRIST, IN WHOM RESIDE ALL THE TREASURES OF WISDOM AND KNOWLEDGE.—θέλω γὰρ ὑμᾶς εἰδέναι: for the formula cf. 1 Corinthians 11:3, and for a similar formula Php 1:12. More frequently the negative is used, οὐ θέλω ὑμᾶς ἀγνοεῖν. γὰρ introduces the proof of what he has just said, by the illustration from the case of his readers, and thus prepares the way for the warning that follows in Colossians 2:4.—ἀγῶνα: the inward struggle of Paul will embrace his prayers, his anxiety and his earnest meditation on the implications of the false teaching and the best manner of refuting it. Added to this are the difficulties caused by his imprisonment and the fact that the Colossians were personally unknown to him.—Λαοδικίᾳ. The members of this Church were probably exposed to the same dangers as their neighbours.—καὶ ὅσοι κ.τ.λ. So far as the words themselves go, they may mean that the Colossians and Laodiceans did belong to the number of those who had not seen him or that they did not. But the latter alternative is very improbable, for Paul would not have joined a general reference to Churches unknown to him to a special mention of two Churches that were known to him. Further, Paul continues with αὐτῶν, which refers to καὶ ὅσοι, but must include the Colossians, since in Colossians 2:4 he says, “This I say that no one may delude you”. This also corresponds to the use of καὶ ὅσοι after an enumeration. The narrative in Acts favours this view, as does the absence of any hint in the Epistle that Paul had visited Colossæ. We may therefore safely assume with almost all commentators that the Apostle was personally unknown to both of these Churches.—ἐν σαρκί: to be taken with τὸ πρ· μου, not with ἑόρ.Ch. Colossians 2:1-7. His labour of prayer for the Colossians and other unvisited converts: There is need, for errors are in the air 1. For, &c.] He takes up the word “striving,” just used, and justifies it by telling them of a certain special “strife” of his on their behalf. I would that ye knew] Lit. and better, I wish you to know. So 1 Corinthians 11:3; and cp. e.g. Romans 1:13; 2 Corinthians 1:8. conflict] Agôn. See note on Colossians 1:29 (“striving”).—Here is the present special form of his pastoral “wrestling” on their behalf. It is (see next verse) the “strife” of prayer; “I will not let Thee go except Thou bless” them (Genesis 32:26). See, for the efforts of another similar “wrestler,” Colossians 4:12 below. Laodicea] Cp. Colossians 4:13; Colossians 4:15-16; Revelation 3:14. “The rich, commercial city of Laodicea, formerly called Diospolis, afterwards Rhoas, and subsequently Laodicea, in honour of Laodice, wife of Antiochus II. [261–246 b.c.], was situated on the river Lycus, about eighteen [eleven?] English miles to the west of Colossæ and about six miles south of Hierapolis, which latter city is not improbably hinted at in [‘as many as,’ &c.]” (Ellicott). “The ruins at the present day are of vast extent, and indicate the importance of Laodicea” (Lewin, Life and Epp. of St Paul, i. 357; see an engraved view, ibid., opposite p. 360). See further, Introd., p. 13. and as many as have not seen, &c.] These words, taken with the context, naturally mean that St Paul had never personally visited Colossæ, Laodicea, and their district. The opposite view has been maintained, as e.g. by Mr Lewin (who however withdrew his argument later; see his work just quoted, i. 172 note). No doubt the mere phraseology here is ambiguous; “and as many, &c.” may denote equally either a different class of persons from those just named, or the rest of the same class. But the latter alternative is strongly favoured both by the simplicity of reference natural in a passage so fervent and so passing, and by the history. See further Introd., p. 20. my face] “My parson” (persona), Tyndale, Cranmer; “my person,” Geneva. Tyndale no doubt follows Luther’s meine Person.Colossians 2:1. Θέλω γὰρ, for I would) He explains, why he used the word striving, ch. Colossians 1:29, for, conflict, presently follows.—ἀγῶνα, a conflict) of anxiety, eager desire, prayers, with which I try to make amends for those things which I am unable in my absence to perform.—καὶ ὅσοι, and as many) Among these may be comprehended the Christians who were at Hierapolis, ch. Colossians 4:13. Paul constituted himself a debtor to all the Gentiles.—οὐχʼ ἑωράκασι, have not seen) For this reason Paul does not use the familiar titles, brethren, beloved, in this whole epistle, and in it alone. [Moreover, he writes to those churches which he had instructed face to face concerning their particular affairs, which were to be put to rights on his return to them; he suggests many things, and now and then uses a reproof, which savours of paternal authority. But to those places where he had not been personally present, he sent such letters as may be compared to persons preaching to strange hearers (Gastpredigten); presenting to them a compendious view of the whole doctrine of salvation. See that you have profited by both kinds of discussion.—V. g.]—τὸ πρόσωπόν μου, my face) Even the aspect of Paul had a power of comforting (παρακλῆσις), Colossians 2:2; Acts 20:38.Verses 1-7. - SECTION IV. THE APOSTLE'S CONCERN FOR THE COLOSSI. AN CHURCH. So far the contents of the letter have been of a general and preparatory character. New the writer begins to indicate the special purpose he has in view by declaring, in connection with his concern for the welfare of the Gentile Churches at large (Colossians 1:24-29), the deep anxiety which he at present feels respecting the Colossian and neighbouring Churches. Verse 1. - For I would have you know how great a strife I have on behalf of you and those in Laodicea (Colossians 4:12, 13; 2 Corinthians 11:28, 29; Romans 1:9-13; Philippians 1:8, 25-30; 1 Thessalonians 2:17, 18; Galatians 4:20). The apostle has dwelt at such length and so earnestly upon his own position and responsibilities (Colossians 1:24-29), that the Colossians may feel how real and strong is his interest in their welfare, though personally strangers to him (see next clause). His solicitude for them is in keeping with the toil and strife of his whole ministry. "I would have you know;" a familiar Pauline phrase (1 Corinthians 11:3; Philippians 1:12; Romans 1:13, etc.). Ηλίκον ("how great') has, perhaps, a slightly exclamatory force, as in James 3:5 (only other instance of the word in the New Testament), and in classical Greek. For "strife," see note on "striving" (Colossians 1:29): the energy and abruptness of language characterizing this second chapter bear witness in the inward wrestling which the Colossian difficulty occasioned in the apostle's mind. (On the close connection of Colossae with Laodicea, comp. Colossians 4:13-17, notes; also Introduction, § 1.) The danger which had come to a head in Colassae was doubtless threatening its neighbours. The words, and as many as have not seen my face in (the) flesh (ver. 5; Colossians 1:8; Romans 1:11; Galatians 1:22; Acts 20:25), raise the question whether St. Paul had ever visited Colossae. The language of Colossians 1:7 (see note) raises a strong presumption against his being the founder of this Church, and the narrative of the Acts scarcely admits of any visit to this region in former missionary journeys. Theodoret amongst the Greeks, followed by our own Lardner and a few recent critics, contended that the apostle distinguishes here between Colossians and Laodiceans (or at least the former), and those who had not seen His face. But the disjunction is grammatically harsh and improbable (see Ellicott). (On the general question, see Introduction, § 2.) The apostle is the more anxious for this endangered Church, as the gifts that his presence might have conveyed (Romans 1:11) were wanting to them. He says, "in flesh," for "in spirit" he is closely united with them (ver. 5; Colossians 1:8: comp. 1 Corinthians 5:3, 4). The object of his strife on their behalf is - I would that ye knew (θέλω ὑμᾶς εἰδέναι) Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13. What great conflict I have (ἡλίκον ἀγῶνα ἔχω) Rev., how greatly I strive. Ἡλίκον what great, only here and James 3:5. Conflict, continuing the metaphor of Colossians 1:29. Here of inward conflict, anxiety, prayer, as Colossians 4:12. Laodicaea See on Revelation 3:14. And for as many as (καὶ ὅσοι) Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul. Links Colossians 2:1 InterlinearColossians 2:1 Parallel Texts Colossians 2:1 NIV Colossians 2:1 NLT Colossians 2:1 ESV Colossians 2:1 NASB Colossians 2:1 KJV Colossians 2:1 Bible Apps Colossians 2:1 Parallel Colossians 2:1 Biblia Paralela Colossians 2:1 Chinese Bible Colossians 2:1 French Bible Colossians 2:1 German Bible Bible Hub |
    |