Lectionary Calendar
Saturday, July 19th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Robertson's Word Pictures in the New Testament Robertson's Word Pictures
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Colossians 2". "Robertson's Word Pictures of the New Testament". https://studylight.org/commentaries/eng/rwp/colossians-2.html. Broadman Press 1932,33. Renewal 1960.
Robertson, A.T. "Commentary on Colossians 2". "Robertson's Word Pictures of the New Testament". https://studylight.org/
Whole Bible (50)New Testament (19)Individual Books (11)
Verse 1
How greatly I strive (ηλικον αγÏνα εÏÏ). Literally, "how great a contest I am having." The old adjectival relative Î·Î»Î¹ÎºÎ¿Ï (like Latin quantus) is used for age or size in N.T. only here and James 3:5 (twice, how great, how small). It is an inward contest of anxiety like the μεÏιμνα for all the churches (2 Corinthians 11:28). ÎγÏνα carries on the metaphor of αγÏÎ½Î¹Î¶Î¿Î¼ÎµÎ½Î¿Ï in Colossians 1:29.
For them at Laodicea (ÏÏν εν Îαοδικια).
Supply Ï ÏÎµÏ as with Ï ÏÎµÏ Ï Î¼Ïν. Paul's concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14.
For as many as have not seen my face (οÏο Î¿Ï Ï ÎµÎ¿Ïακαν Ïο ÏÏοÏÏÏον Î¼Î¿Ï ). The phrase undoubtedly includes Hierapolis (Colossians 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οÏο is not expressed and it would be ÏÎ¿Ï ÏÏν after Ï ÏεÏ. The form εοÏακαν (perfect active indicative of οÏÎ±Ï instead of the usual εÏÏακαÏιν has two peculiarities ο in Paul's Epistles (1 Corinthians 9:1) instead of Ï (see John 1:18 for εÏÏακεν) and -αν by analogy in place of -αÏιν, which short form is common in the papyri. See Luke 9:36 εÏÏακαν.
Verse 2
May be comforted (ÏαÏακληθÏÏιν). First aorist passive subjunctive of ÏαÏÎ±ÎºÎ±Î»ÎµÏ (for which see 2 Corinthians 1:3-7) in final clause with ινα.
Being knit together (ÏÏ Î½Î²Î¹Î²Î±ÏθενÏεÏ). First aorist passive participle of ÏÏ Î½Î²Î¹Î²Î±Î¶Ï, old verb, causal of βαινÏ, to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the ÏÏ Î½Î´ÎµÏÎ¼Î¿Ï (Colossians 3:14) that binds all together.
Unto all riches (ÎµÎ¹Ï Ïαν ÏÎ»Î¿Ï ÏοÏ). Probably some distinction intended between εν (in love as the sphere) and ÎµÎ¹Ï (unto as the goal).
Of the full assurance of understanding (ÏÎ·Ï ÏληÏοÏοÏÎ¹Î±Ï ÏÎ·Ï ÏÏ Î½ÎµÏεÏÏ). On ÏληÏοÏοÏια, see 1 Thessalonians 1:5. From ÏληÏοÏοÏÎµÏ (see Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one's mental powers.
That they may know (ÎµÎ¹Ï ÎµÏιγνÏÏιν). "Unto full knowledge." This use of εÏιγνÏÏÎ¹Ï (full, additional knowledge) is Paul's reply to the Gnostics with the limited and perverted γνÏÏÎ¹Ï (knowledge).
The mystery of God, even Christ (ÏÎ¿Ï Î¼Ï ÏÏηÏÎ¹Î¿Ï ÏÎ¿Ï Î¸ÎµÎ¿Ï , ΧÏιÏÏÎ¿Ï ). The MSS. differ widely here, but this is Westcott and Hort's reading. Genitive (objective) with εÏιγνÏÏιν and ΧÏιÏÏÎ¿Ï in apposition. Christ is "the mystery of God," but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity.
Verse 3
In whom (εν Ï). This locative form can refer to Î¼Ï ÏÏηÏÎ¹Î¿Ï or to ΧÏιÏÏÎ¿Ï . It really makes no difference in sense since Christ is the mystery of God.
All the treasures of wisdom and knowledge (ÏανÏÎµÏ Î¿ θηÏÎ±Ï Ïο ÏÎ·Ï ÏοÏÎ¹Î±Ï ÎºÎ± γνÏÏεÏÏ). See on Matthew 2:11; Matthew 6:19-21 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αÏοκÏÏ Ïο, old adjective from αÏοκÏÏ ÏÏÏ, to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.
Verse 4
This I say (ÏÎ¿Ï Ïο λεγÏ). Paul explains why he has made this great claim for Christ at this point in his discussion.
May delude (ÏαÏαλογιζηÏα). Present middle subjunctive of ÏαÏαλογιζομα, old verb, only here in N.T., from ÏαÏα and λογιζομα, to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus).
With persuasiveness of speech (εν Ïιθανολογια). Rare word (Plato) from ÏÎ¹Î¸Î±Î½Î¿Ï and λογοÏ, speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1 Corinthians 2:4 (Î¿Ï Îº εν ÏÎ¹Î¸Î¿Î¹Ï ÏοÏÎ¹Î±Ï Î»Î¿Î³Î¿Î¹Ï) where he uses the very adjective ÏÎ¹Î¸Î¿Ï (persuasive) of which ÏÎ¹Î¸Î±Î½Î¿Ï (both from ÏειθÏ) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.
Verse 5
Though (ε κα). Not κα ε (even if).
Yet (αλλα). Common use of αλλα in the apodosis (conclusion) of a conditional or concessive sentence.
Your order (Ïην Ïαξιν). The military line (from ÏαÏÏÏ), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line.
Steadfastness (ÏÏεÏεÏμα). From ÏÏεÏÎµÎ¿Ï (from ÏÏεÏεοÏ) to make steady, and probably the same military metaphor as in Ïαξιν just before. The solid part of the line which can and does stand the attack of the Gnostics. See Acts 16:5 where the verb ÏÏεÏÎµÎ¿Ï is used with ÏιÏÏÎ¹Ï and 1 Peter 5:9 where the adjective ÏÏεÏÎµÎ¿Ï is so used. In 2 Thessalonians 3:6; 2 Thessalonians 3:8; 2 Thessalonians 3:11 Paul speaks of his own ÏÎ±Î¾Î¹Ï (orderly conduct).
Verse 6
As therefore ye received (ÏÏ Î¿Ï Î½ ÏαÏελαβεÏε). Second aorist active indicative of ÏαÏÎ±Î»Î±Î¼Î²Î±Î½Ï in same sense as in 1 Thessalonians 4:1; Philippians 4:9 (both Î¼Î±Î½Î¸Î±Î½Ï and ÏαÏαλαμβανÏ) that is like μανθανÏ, to learn (Colossians 1:7), from Epaphras and others.
Christ Jesus the Lord (Ïον ΧÏιÏÏον ÎηÏÎ¿Ï Î½ Ïον ÎÏ Ïιον). This peculiar phrase occurs nowhere else by Paul. We have often ο ΧÏιÏÏÎ¿Ï (the Christ or Messiah) as in Philippians 1:15, ÎηÏÎ¿Ï Ï Î§ÏιÏÏÎ¿Ï (Jesus Christ), ΧÏιÏÏÎ¿Ï ÎηÏÎ¿Ï Ï (Christ Jesus), ο ÎÏ ÏÎ¹Î¿Ï ÎηÏÎ¿Ï Ï (the Lord Jesus, very often), but nowhere else ο ΧÏιÏÏÎ¿Ï ÎηÏÎ¿Ï Ï and ÎηÏÎ¿Ï Ï Î¿ ÎÏ ÏιοÏ. Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). "As therefore ye received the Christ (the Messiah), Jesus the Lord." Ye were taught right.
Walk in him (εν Î±Ï ÏÏ ÏεÏιÏαÏειÏε). "Go on walking in him" (present active indicative of ÏεÏιÏαÏεÏ). Stick to your first lessons in Christ.
Verse 7
Rooted (εÏÏιζÏμενο). Perfect passive participle of old verb ÏÎ¹Î¶Î¿Ï from Ïιζα, root. In N.T. only here and Ephesians 3:17. Paul changes the figure from walk to growing tree.
Builded up in him (εÏÎ¿Î¹ÎºÎ¿Î´Î¿Î¼Î¿Ï Î¼ÎµÎ½Î¿ εν Î±Ï ÏÏ). Present passive participle (rooted to stay so) of εÏοικοδομεÏ, old verb, to build upon as in 1 Corinthians 3:10; 1 Corinthians 3:12. The metaphor is changed again to a building as continually going up (present tense).
Stablished (Î²ÎµÎ²Î±Î¹Î¿Ï Î¼ÎµÎ½Î¿). Present passive participle of βεβαιοÏ, old verb from Î²ÎµÎ²Î±Î¹Î¿Ï (from βαινÏ, βαιÏ), to make firm or stable.
In your faith (Ïη ÏιÏÏε). Locative case, though the instrumental case,
by your faith , makes good sense also.
Even as ye were taught (καθÏÏ ÎµÎ´Î¹Î´Î±ÏθηÏε). First aorist passive indicative of διδαÏκÏ, an allusion to ÏαÏελαβεÏε in verse Colossians 2:6 and to εμαθεÏε in Colossians 1:7.
In thanksgiving (εν ÎµÏ ÏαÏιÏÏια). Hence they had no occasion to yield to the blandishments of the Gnostic teachers.
Verse 8
Take heed (βλεÏεÏε). Present active imperative second person plural of βλεÏÏ, common verb for warning like our "look out," "beware," "see to it."
Lest there shall be any one (μη ÏÎ¹Ï ÎµÏÏα). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6.
That maketh spoil of you (ο ÏÏ Î»Î±Î³ÏγÏν). Articular present active participle of ÏÏ Î»Î±Î³ÏγεÏ, late and rare (found here first) verb (from ÏÏ Î»Î·, booty, and αγÏ, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray.
Through his philosophy (δια ÏÎ·Ï ÏιλοÏοÏιαÏ). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from ÏιλοÏοÏÎ¿Ï (ÏιλοÏ, ÏοÏοÏ, one devoted to the pursuit of wisdom) and in N.T. only in Acts 17:18. Paul does not condemn knowledge and wisdom (see verse Colossians 2:2), but only this false philosophy, "knowledge falsely named" (ÏÎµÏ Î´ÏÎ½Ï Î¼Î¿Ï Î³Î½ÏÏιÏ, 1 Timothy 6:20), and explained here by the next words.
And vain deceit (κα ÎºÎµÎ½Î·Ï Î±ÏαÏηÏ). Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics.
Tradition (ÏαÏαδοÏιν). Old word from ÏαÏαδιδÏμ, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics.
Rudiments (ÏÏοιÏεια). Old word for anything in a ÏÏοιÏÎ¿Ï (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10; 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3; Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life.
And not after Christ (κα Î¿Ï ÎºÎ±Ïα ΧÏιÏÏον). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.
Verse 9
For in him dwelleth all the fulness of the Godhead bodily (Î¿Ï ÎµÎ½ Î±Ï ÏÏ ÎºÎ±Ïοικε Ïαν Ïο ÏληÏÏμα ÏÎ·Ï Î¸ÎµÎ¿ÏηÏÎ¿Ï ÏÏμαÏικÏÏ). In this sentence, given as the reason (οÏ, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very εÏÏενÏε of God, from θεοÏ, δειÏαÏ) and not to be confused with θειοÏÎµÏ in Romans 1:20 (from θειοÏ, the
quality of God, divinitas), here only in N.T. as θειοÏÎ·Ï only in Romans 1:20. The distinction is observed in Lucian and Plutarch. ÎειοÏÎ·Ï occurs in the papyri and inscriptions. Paul here asserts that "all the ÏληÏÏμα of the Godhead," not just certain aspects, dwells in Christ and in bodily form (ÏÏμαÏικÏÏ, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Philippians 2:9-11), "the body of his glory" (ÏÏ ÏÏÎ¼Î±Ï ÏÎ·Ï Î´Î¿Î¾Î·Ï). The fulness of the God-head was in Christ before the Incarnation (John 1:1; John 1:18; Philippians 2:6), during the Incarnation (John 1:14; John 1:18; 1 John 1:1-3). It was the Son of God who came in the likeness of men (Philippians 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.
Verse 10
Ye are made full (εÏÏε ÏεÏληÏÏμενο). Periphrastic perfect passive indicative of ÏληÏοÏ, but only one predicate, not two. Christ is our fulness of which we all partake (John 1:16; Ephesians 1:23) and our goal is to be made full of God in Christ (Ephesians 3:19). "In Christ they find the satisfaction of every spiritual want" (Peake).
The head (η καÏαλη). There is no other place for Christ. He is first (Colossians 1:18) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.
Verse 11
Ye were also circumcised (κα ÏεÏιεÏμηθηÏε). First aorist passive indicative of ÏεÏιÏεμνÏ, to circumcise. But used here as a metaphor in a spiritual sense as in Romans 2:29 "the circumcision of the heart."
Not made with hands (αÏειÏοÏοιηÏÏ). This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α privative to the old verbal ÏειÏοÏοιηÏÎ¿Ï (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine.
In the putting off (εν Ïη αÏÎµÎºÎ´Ï Ïε). As if an old garment (the fleshly body). From αÏÎµÎºÎ´Ï Î¿Î¼Î± (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (αÏο, εκ), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it.
Of Christ (ÏÎ¿Ï Î§ÏιÏÏÎ¿Ï ). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.
Verse 12
Having been buried with him in baptism (ÏÏ Î½ÏαÏενÏÎµÏ Î±Ï ÏÏ ÎµÎ½ ÏÏ Î²Î±ÏÏιÏμαÏ). Second aorist passive participle of ÏÏ Î½Î¸Î±ÏÏÏ, old word, in N.T. only here and Romans 6:4, followed by associative instrumental case (Î±Ï ÏÏ). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (εν Ï ÎºÎ± ÏÏ Î½Î·Î³ÎµÏθηÏε). "In which baptism" (βαÏÏιÏμαÏ, he means). First aorist passive indicative of ÏÏ Î½ÎµÎ³ÎµÎ¹ÏÏ, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in Colossians 2:12; Colossians 3:1; Ephesians 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans 4:10-12). Cf. Galatians 3:27. Baptism gives a picture of the change already wrought in the heart "through faith" (δια ÏÎ·Ï ÏιÏÏεÏÏ).
In the working of God (ÏÎ·Ï ÎµÎ½ÎµÏÎ³ÎµÎ¹Î±Ï ÏÎ¿Ï Î¸ÎµÎ¿Ï ). Objective genitive after ÏιÏÏεÏÏ. See Colossians 1:29 for ενεÏγεια. God had power to raise Christ from the dead (ÏÎ¿Ï ÎµÎ³ÎµÎ¹ÏανÏοÏ, first aorist active participle of εγειÏÏ, the fact here stated) and he has power (energy) to give us new life in Christ by faith.
Verse 13
And you (κα Ï Î¼Î±Ï). Emphatic position, object of the verb ÏÏ Î½ÎµÎ¶ÏοÏοιηÏεν (did he quicken) and repeated (second Ï Î¼Î±Ï). You Gentiles as he explains.
Being dead through your trespasses (νεκÏÎ¿Ï Ï Î¿Î½ÏÎ±Ï ÏÎ¿Î¹Ï ÏαÏαÏÏÏμαÏιν). Moral death, of course, as in Romans 6:11; Ephesians 2:1; Ephesians 2:5. Correct text does not have εν, but even so ÏαÏαÏÏÏμαÏιν (from ÏαÏαÏιÏÏÏ, to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also.
And the uncircumcision of your flesh (κα Ïη ακÏÎ¿Î²Î¿Ï ÏÏια ÏÎ·Ï ÏαÏÎºÎ¿Ï Ï Î¼Ïν). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense.
Did he quicken together with him (ÏÏ Î½ÎµÎ¶ÏοÏοιηÏεν ÏÏ Î½ Î±Ï ÏÏ). First aorist active indicative of the double compound verb ÏÏ Î½Î¶ÏοÏοιεÏ, to make alive (ζÏοÏ, ÏοιεÏ) with (ÏÏ Î½, repeated also with Î±Ï ÏÏ, associative instrumental), found only here and in Ephesians 2:5, apparently coined by Paul for this passage. Probably Î¸ÎµÎ¿Ï (God) is the subject because expressly so stated in Ephesians 2:4 and because demanded by ÏÏ Î½ Î±Ï ÏÏ here referring to Christ. This can be true even if Christ be the subject of ηÏκεν in verse Colossians 2:14.
Having forgiven us (ÏαÏιÏÎ±Î¼ÎµÎ½Î¿Ï Î·Î¼Î¹Î½). First aorist middle participle of ÏαÏιζομα, common verb from ÏαÏÎ¹Ï (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.
Verse 14
Having blotted out (εξαλειÏαÏ). And so "cancelled." First aorist active participle of old verb εξαλειÏÏ, to rub out, wipe off, erase. In N.T. only in Acts 3:19 (LXX); Revelation 3:5; Colossians 2:14. Here the word explains ÏαÏιÏÎ±Î¼ÎµÎ½Î¿Ï and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C).
The bond written in ordinances that was against us (Ïο καθ' ημÏν ÏειÏογÏαÏον ÏÎ¿Î¹Ï Î´Î¿Î³Î¼Î±Ïιν). The late compound ÏειÏογÏαÏον (ÏειÏ, hand, γÏαÏÏ) is very common in the papyri for a certificate of debt or bond, many of the original ÏειÏογÏαÏα (handwriting, "chirography"). See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. Documents, p. 16). Undoubtedly "the handwriting in decrees" (δογμαÏιν, the Mosaic law, Ephesians 2:15) was against the Jews (Exodus 24:3; Deuteronomy 27:14-26) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans 2:14). So Paul says "against us" (καθ' ημÏν) and adds "which was contrary to us" (ο ην Ï ÏενανÏιον ημιν) because we (neither Jew nor Gentile) could not keep it. HÏ ÏενανÏÎ¹Î¿Ï is an old double compound adjective (Ï Ïο, εν, ανÏιοÏ) set over against, only here in N.T. except Hebrews 10:27 when it is used as a substantive. It is striking that Paul has connected the common word ÏειÏογÏαÏον for bond or debt with the Cross of Christ (Deissmann, Light, etc., p. 332).
And he hath taken it out of the way (κα ηÏκεν εκ ÏÎ¿Ï Î¼ÎµÏÎ¿Ï ). Perfect active indicative of αιÏÏ, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (αιÏÏν) the sin of the world" (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of ηÏκεν, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (εκ ÏÎ¿Ï Î¼ÎµÏÎ¿Ï ). Nailing it to the cross (ÏÏοÏηλÏÏÎ±Ï Î±Ï Ïο ÏÏ ÏÏÎ±Ï ÏÏ). First aorist active participle of old and common verb ÏÏοÏηλοÏ, to fasten with nails to a thing (with dative ÏÏÎ±Ï ÏÏ). Here alone in N.T., but in III Macc. 4:9 with the very word ÏÏÎ±Ï ÏÏ. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.
Verse 15
Having put off from himself (αÏÎµÎºÎ´Ï ÏαμενοÏ). Only here and Colossians 3:9 and one MS. of Josephus (αÏÎµÎºÎ´Ï Ï). Both αÏÎ¿Î´Ï Ï and ÎµÎºÎ´Ï Ï occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by αÏÎµÎºÎ´Ï ÏαμενοÏ? What is meant by "the principalities and the powers" (ÏÎ±Ï Î±ÏÏÎ±Ï ÎºÎ± ÏÎ±Ï ÎµÎ¾Î¿Ï ÏιαÏ)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels.
He made a show of them (εδειγμαÏιÏεν). First aorist active indicative of δειγμαÏιζÏ, late and rare verb from δειγμα (Jude 1:7), an example, and so to make an example of. Frequent in the papyri though later than ÏαÏαδειγμαÏÎ¹Î¶Ï and in N.T. only here and Matthew 1:19 of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (εν ÏαÏÏηÏια).
Triumphing over them on it (θÏÎ¹Î±Î¼Î²ÎµÏ ÏÎ±Ï Î±Ï ÏÎ¿Ï Ï ÎµÎ½ Î±Ï ÏÏ). On the Cross the triumph was won. This late, though common verb in Koine writers (εκθÏÎ¹Î±Î¼Î²ÎµÏ Ï in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2 Corinthians 2:14), here to celebrate a triumph (the usual sense). It is derived from θÏιαμβοÏ, a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (Î±Ï ÏÎ¿Ï Ï, masculine regarded as personal agencies). Lightfoot adds, applying θÏÎ¹Î±Î¼Î²ÎµÏ ÏÎ±Ï to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take Î±Ï ÏÏ as referring to ÏειÏογÏαÏον (bond) or even to Christ.
Verse 16
Let no one judge you (μη ÏÎ¹Ï Ï Î¼Î±Ï ÎºÏινεÏÏ). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κÏÎ¹Î½Ï see on Matthew 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in Colossians 2:1; Colossians 2:14; Colossians 2:15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on Galatians 4:10. Josephus (Ant. III. 10, 1) expressly explains the "seventh day" as called "sabbata" (plural form as here, an effort to transliterate the Aramaic sabbathah).
Verse 17
A shadow (Ïκια). Old word, opposed to substance (ÏÏμα, body). In Hebrews 10:1 Ïκια is distinguished from εικÏν (picture), but here from ÏÏμα (body, substance). The ÏÏμα (body) casts the Ïκια (shadow) and so belongs to Christ (ΧÏιÏÏÎ¿Ï , genitive case).
Verse 18
Rob you of your prize (καÏαβÏÎ±Î²ÎµÏ ÎµÏÏ). Late and rare compound (καÏα, βÏÎ±Î²ÎµÏ Ï, Colossians 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's Worterbuch), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called βÏÎ±Î²ÎµÏ Ï and the prize βÏαβειον (1 Corinthians 9:24; Philippians 3:14). It is thus parallel to, but stronger than, κÏινεÏÏ in verse Colossians 2:16.
By a voluntary humility (θελÏν εν ÏαÏεινοÏÏοÏÏ Î½Î·). Present active participle of θελÏ, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like θελονÏÎ±Ï in 2 Peter 3:5. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested εν εθελοÏαÏεινοÏÏοÏÏ Î½Î· (in gratuitous humility), a word that occurs in Basil and made like εθελοθÏηÏκια in verse Colossians 2:23.
And worshipping of the angels (κα θÏηÏκεια ÏÏν αγγελÏν). In Colossians 3:12 humility (ÏαÏεινοÏÏοÏÏ Î½Î·Î½) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.
Dwelling in the things which he hath seen (α εοÏακεν εμβαÏÎµÏ Ïν). Some MSS. have "not," but not genuine. This verb εμβαÏÎµÏ Ï (from εμβαÏηÏ, stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβαÏÎµÏ Ïν (a verb that does not exist, though κενεμβαÏÎµÏ does occur) with αιÏÏα, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (ενεβαÏÎµÏ Ïεν) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries.
Vainly puffed up (εικη ÏÏ ÏÎ¹Î¿Ï Î¼ÎµÎ½Î¿Ï). Present passive participle of ÏÏ ÏιοÏ, late and vivid verb from ÏÏ Ïα, pair of bellows, in N.T. only here and 1 Corinthians 4:6; 1 Corinthians 4:18; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.
Verse 19
Not holding fast the Head (Î¿Ï ÎºÏαÏÏν Ïην κεÏαλην). Note negative Î¿Ï , not μη, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (Colossians 1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology.
From whom (εξ Î¿Ï ). Masculine ablative rather than εξ Î·Ï (κεÏαληÏ) because Christ is the Head. He develops the figure of the body of which Christ is Head (Colossians 1:18; Colossians 1:24).
Being supplied (εÏιÏοÏÎ·Î³Î¿Ï Î¼ÎµÎ½Î¿Î½). Present passive participle (continuous action) of εÏιÏοÏηγεÏ, for which interesting verb see already 2 Corinthians 9:10; Galatians 3:5 and further 2 Peter 1:5.
Knit together (ÏÏ Î½Î²Î¹Î²Î±Î¶Î¿Î¼ÎµÎ½Î¿Î½). Present passive participle also (continuous action) of ÏÏ Î½Î²Î¹Î²Î±Î¶Ï, for which see Colossians 2:2.
Through the joints (δια ÏÏν αÏÏν). Late word αÏη (from αÏÏÏ, to fasten together), connections (junctura and nexus in the Vulgate).
And bonds (κα ÏÏ Î½Î´ÎµÏμÏν). Old word from ÏÏ Î½Î´ÎµÏ, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.
Increaseth with the increase of God (Î±Ï Î¾Îµ Ïην Î±Ï Î¾Î·Ïιν ÏÎ¿Ï Î¸ÎµÎ¿Ï ). Cognate accusative (Î±Ï Î¾Î·Ïιν) with the old verb Î±Ï Î¾Îµ.
Verse 20
If ye died (ε αÏεθανεÏε). Condition of the first class, assumed as true, ε and second aorist active indicative of αÏοθνηÏκÏ, to die. He is alluding to the picture of burial in baptism (Colossians 2:12).
From the rudiments of the world (αÏο ÏÏν ÏÏοιÏειÏν ÏÎ¿Ï ÎºÎ¿ÏÎ¼Î¿Ï ). See Colossians 2:8.
As though living in the world (ÏÏ Î¶ÏνÏÎµÏ ÎµÎ½ κοÏμÏ). Concessive use of the participle with ÏÏ. The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.
Why do ye subject yourselves to ordinances? (Ï Î´Î¿Î³Î¼Î±ÏιζεÏθε?). Late and rare verb (three examples in inscriptions and often in LXX) made from δογμα, decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16).
Verse 21
Handle not, nor taste, nor touch (μη αÏη μηδε Î³ÎµÏ Ïη μηδε θιγηιÏ). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with μη, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. HαÏη is aorist middle subjunctive of αÏÏÏ, to fasten to, middle, to cling to, to handle. ÎÎ¹Î³Î·Î¹Ï is second aorist active subjunctive of θιγγανÏ, old verb, to touch, to handle. In N.T. only here and Hebrews 11:28; Hebrews 12:20. ÎÎµÏ Ïη is second aorist middle subjunctive of Î³ÎµÏ Ï, to give taste of, only middle in N.T. to taste as here.
Verse 22
Are to perish with the using (εÏÏιν ÎµÎ¹Ï ÏθοÏαν Ïη αÏοÏÏηÏε). Literally, "are for perishing in the using." ΦθοÏα (from ÏθειÏÏ) is old word for decay, decomposition. ÎÏοÏÏηÏÎ¹Ï (from αÏοÏÏαομα, to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.
Verse 23
Which things (αÏινα). "Which very things," these ascetic regulations.
Have indeed a show of wisdom (εÏÏιν λογον μεν εÏονÏα ÏοÏιαÏ). Periphrastic present indicative with εÏÏιν in the singular, but present indicative εÏονÏα in the plural (αÏινα). Îογον ÏοÏÎ¹Î±Ï is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. Îεν (in deed) has no corresponding δε.
In will-worship (εν εθελοθÏηÏκια). This word occurs nowhere else and was probably coined by Paul after the pattern of ÎµÎ¸ÎµÎ»Î¿Î´Î¿Ï Î»ÎµÎ¹Î±, to describe the voluntary worship of angels (see Colossians 2:18).
And humility (κα ÏαÏεινοÏÏοÏÏ Î½Î·). Clearly here the bad sense, "in mock humility."
And severity to the body (κα αÏειδια ÏÏμαÏοÏ). Old word (Plato) from αÏειδηÏ, unsparing (α privative, Ïειδομα, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.
Not of any value (Î¿Ï Îº εν Ïιμη Ïιν). Τιμη usually means honour or price.
Against the indulgence of the flesh (ÏÏÎ¿Ï ÏληÏμονην ÏÎ·Ï ÏαÏκοÏ). These words are sharply debated along with Ïιμη just before. It is not unusual for ÏÏÎ¿Ï to be found in the sense of "against" rather than "with" or "for." See ÏÏÎ¿Ï in sense of
against in Colossians 3:13; Ephesians 6:11; 2 Corinthians 5:12; 1 Corinthians 6:1. ΠληÏμονη is an old word from ÏιμÏλημ, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.