Colosas 2:2

Filipino Cebuano Bible

2 aron ang ilang kasingkasing mamalig-on sa diha nga matagik kini sa gugma, aron makabaton sila sa tanang kadagaya sa kasaligan nga pagpanabut ug kahibalo mahitungod sa tinago sa Dios, ang tinago nga mao si Cristo,

Bible Verse Review
  from Treasury of Scripure Knowledge

their: Colossians 4:8, Isaiah 40:1, Romans 15:13, 2 Corinthians 1:4-6, 1 Thessalonians 3:2, 1 Thessalonians 5:14, 2 Thessalonians 2:16, 2 Thessalonians 2:17

being: Colossians 3:14, Psalms 133:1, John 17:21, Acts 4:32, Galatians 3:28, Philippians 2:1, 1 John 4:12, 1 John 4:13

all: Colossians 1:27

of the full: Isaiah 32:17, 1 Thessalonians 1:5, Hebrews 6:11, Hebrews 10:22, 2 Peter 1:10, 1 John 3:19

understanding: John 6:69, John 17:3, Romans 16:25, 1 Corinthians 2:12, Ephesians 1:17-19, Ephesians 3:9, Ephesians 3:10, Philippians 3:8, 2 Peter 1:3, 2 Peter 3:18

to the: Colossians 1:9, 1 John 5:7

of the Father: Colossians 1:15-17, Isaiah 53:11, Jeremiah 9:24, Matthew 11:25, Matthew 11:27, Luke 10:21, Luke 10:22, John 1:1-3Jo John 5:17, John 5:23, John 10:30, John 10:38, John 14:9-11, John 16:15, John 17:21-23, 1 Timothy 3:16

Reciprocal: Exodus 26:3 - coupled together 1 Samuel 18:1 - the soul of Jonathan 1 Kings 10:23 - exceeded 2 Chronicles 9:22 - passed all the kings Isaiah 11:2 - the spirit of wisdom Matthew 13:11 - mysteries Luke 2:40 - filled Luke 8:10 - Unto John 14:7 - ye John 17:23 - made Romans 2:4 - riches Romans 10:12 - rich Romans 11:33 - riches Romans 16:27 - only 1 Corinthians 1:30 - wisdom 1 Corinthians 4:1 - mysteries 1 Corinthians 13:9 - General 1 Corinthians 14:2 - howbeit Ephesians 1:4 - love Ephesians 1:7 - to Ephesians 3:4 - the mystery Ephesians 4:13 - the knowledge Ephesians 4:16 - edifying Ephesians 5:32 - a great Ephesians 6:19 - the mystery Colossians 1:12 - the Father Colossians 2:9 - in Colossians 2:19 - knit Colossians 4:3 - the mystery 2 Timothy 3:14 - assured Titus 1:1 - the acknowledging 1 John 5:20 - and hath

Gill's Notes on the Bible

That their hearts might be comforted,.... Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he was so desirous they should know it; one is, the consolation of their hearts. The hearts of God's people often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God's face, and afflictive providences; and by reason of false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities, and which was the case with these churches: now the business of Gospel ministers is to comfort such; this is the commission they are sent with; the doctrines of the Gospel are calculated for this very purpose, such as full redemption, free justification, complete pardon of sin, peace and reconciliation; and the bent of their ministry is to comfort distressed minds, upon what account soever; and it must be a comfort to these churches, when they found that they were regarded by so great an apostle; and it might tend to confirm them in the doctrine they had received at first, and deliver them from the scruples the false apostles had injected into their minds, and so administer comfort to them, when they perceived that the apostle approved of the Gospel they had heard and embraced, and rejected the notions of the false teachers:

being knit together in love: as the members of an human body are, by joints and bands; as love is the bond of union between God and his people, Christ and his members, so between saints and saints; it is the cement that joins and keeps them together, and which edifies and builds them up, and whereby they increase with the increase of God; it makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy, who is for dividing, and so destroying; and is what is the joy of Gospel ministers, and what they labour at and strive for, and which is another reason of the apostle's conflict:

and unto all riches of the full assurance of understanding; that is, spiritual knowledge and understanding, or the understanding of spiritual things; for the understanding of things natural and civil is not designed; nor a mere notional knowledge of spiritual things, which persons may have, and yet not charity, or love, with which this is here joined; and such an one also, which is sure and certain: for as there is such a thing as the assurance of faith, and the assurance of hope, so likewise of understanding of the Gospel, and the truths of it; concerning which there ought to be no doubt, being to be received upon the credit of a divine testimony: moreover, such a knowledge and understanding of divine things is intended, as is large and abundant, signified by "all riches"; for though it is not complete and perfect in this life, yet it takes a vast compass, and reaches to all the deep things of God; to whatever relates to the person and grace of Christ; to all the things of the Spirit of God; to all the blessings and promises of the covenant of grace; to the riches both of grace and glory, to the things of time and eternity, and which is more clearly explained by the following clause:

to the acknowledgment of the mystery of God, and of the Father, and of Christ; that is, to a greater and more perfect knowledge, approbation, and confession of the Gospel, which he had in the preceding chapter called the mystery; see Colossians 1:26, and here "the mystery of God", which he is both the author and subject of: it is by him as the efficient cause, ordained by him, and hid in him before the world was; and it is of him, as the subject matter of it; not as the God of nature and providence, which the works of both declare; but as the God of all grace, as God in Christ, which is the peculiar discovery of the Gospel: and "of" him as "the Father" of Christ, which is not discoverable by the light of nature, nor known by natural reason, but is a point of divine revelation; and "of" him as the Father of his people by adoption; and of all his grace, in election to grace and glory; in predestination to sonship, and in the council and covenant of grace; in the scheme of salvation and redemption; in the mission of his Son, and the gift of him as a Saviour and Redeemer. The copulative "and" before "the Father", is left out in the Vulgate Latin, Syriac, and Arabic versions, which read "the mystery of God the Father"; and with it, it may be rendered, as it sometimes is, God, "even the Father": though the word "God" may be considered essentially, and as after distinguished into two of the persons of the Godhead; "the Father" the first person, so called, in relation to his Son, which is no small part of the mystery of the Gospel; and "Christ" the second person, who is equally God with the Father; and the Spirit, who, though not mentioned, is not excluded from this adorable mystery: and which is the mystery "of Christ", he being both the efficient cause and the subject matter of it; it treats of his deity and personality; of his offices, as Mediator, prophet, priest, and King; of his incarnation and redemption; of his grace, righteousness, sacrifice, and satisfaction; of justification by him, pardon through him, and acceptance in him.

Barnes' Notes on the Bible

That their hearts might be comforted - Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions.

Being knit together in love - The same word which is used here (συμβιβάζω sumbibazō) occurs in Ephesians 4:16, and is rendered compacted; see the notes at that place. In Acts 9:22, it is rendered proving; Acts 16:10, assuredly gathering; 1 Corinthians 2:16, instruct; and here, and in Colossians 2:19, knit together. It means, properly, to make to come together, and hence, refers to a firm union, as where the heart of Christians are one. Here it means that the way of comforting each other was by solid Christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of affection.

And unto all riches - On the meaning of the word “riches,” as used by the apostle Paul, see the notes at Romans 2:4. There is a great energy of expression here. The meaning is, that the thing referred to - “the full understanding” of the “mystery” of religion - was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be in order that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it.

Of the full assurance of understanding - This word (πληροφορία plērophoria) means firm persuasion, settled conviction. It occurs only here and in 1 Thessalonians 1:5; Hebrews 6:11; Hebrews 10:22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luke 1:1; Romans 4:21; Romans 14:5; 2Ti 4:5, 2 Timothy 4:17. It was the desire of the apostle that they might have entire conviction of the truth of the Christian doctrines.

To the acknowledgment - So as fully and openly to acknowledge or confess this mystery.

The mystery - On the meaning of this word, see the Romans 11:25, note; Ephesians 1:9, note. The meaning is, the doctrine respecting God, which had before been concealed or hidden, but which was now revealed in the gospel. It does not mean that there was any thing unintelligible or incomprehensible respecting this doctrine when it; was made known. That might be as clear as any other truth.

Of God - Of God as he actually subsists. This does not mean that the mere fact of the existence of God was a “mystery,” or a truth which had been concealed, for that was not true. But the sense plainly is, that there were truths now made known in the gospel to mankind, about the mode of the divine existence, which had not before been disclosed; and this “mystery” he wished them to retain, or fully acknowledge. The “mystery,” or the hitherto unrevealed truth, related to the fact that God subsisted in more persons than one, as “Father,” and as “Christ.”

And of the Father - Or, rather, “even of the Father;” for so the word καὶ kai (and) is often used. The apostle does not mean that he wished them to acknowledge the hitherto unrevealed truth respecting “God’ and another being called “the Father;” but respecting “God” as the “Father,” or of God as” Father’ and as “Christ.”

And of Christ - As a person of the Godhead. What the apostle wished them to acknowledge was, the full revelation now made known respecting the essential nature of God, as the “Father,” and as “Christ.” In relation to this, they were in special danger of being corrupted by the prevalent philosophy, as it is in relation to this that error of Christian doctrine usually commences. It should be said, however, that there is great variety of reading in the mss. on this whole clause, and that many critics (see Rosenmuller) regard it as spurious. I do not see evidence that it is not genuine; and the strain of exhortation of the apostle seems to me to demand it.

Clarke's Notes on the Bible

Verse Colossians 2:2. That their hearts might be comforted — That they might have continual happiness in God, having constant affiance in him.

Being knit together in love — The word συμβιβασθεντων, or συμβιβασθεντες, which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in union with God unless it have unity in itself, and without love this unity is impossible.

Unto all riches of the full assurance of understanding — That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel.

And of the Father, and of Christ — These words are variously written in different MSS., versions, and fathers: The mystery of God-of God in Christ-of God who is in Christ-of God concerning Christ-of God who is Christ-of the God Christ-of God and Christ-of God the Father of Christ-of God the Father, and our Lord Christ-of God and the Father of Christ-of God the Father, in Christ-of the God Christ Jesus, Father and Lord, &c., &c., &c.

This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. Griesbach has left them out of the text.