(2) Comforted--i.e., encouraged, or strengthened, both to stand fast and to advance in the faith.
Knit together.--The word here used has two senses; first, "to bring, or knit, together" (as in Colossians 2:19, and Ephesians 4:16); next," to carry with us" in argument--i.e., to "instruct," or "convince" (as in Acts 9:22; Acts 16:10; 1 Corinthians 2:16). Either would give good sense here; but the usage in this and the Ephesian Epistle, and the addition of the words "in love," are decisive for the former sense.
And unto . . . the full assurance of understanding (or, rather, intelligence, as in Colossians 1:9).--The idea of the passage is precisely that of Philippians 1:9, "I pray that your love may abound (or, overflow) more and more in knowledge, and in all judgment (or, perception)." St. Paul bids them seek the fulness of intelligence which they were taught to crave for, not through the rashness of speculation, but through the insight of love. So in Ephesians 3:17-19 he prays that "being rooted and grounded in love, they may know . . . that which passeth knowledge;" for Christian knowledge is the knowledge of a personal Saviour, and in all personal knowledge he knows best who loves best.
The acknowledgement . . .--This clause--which explains what the "fulness of intelligence" is--is altogether obscured in our version. It should be rendered, to the full knowledge of the mystery of God, which is Christ. Above we read (Colossians 1:27), "this mystery, which is Christ in you." There Christ, as indwelling in man, is the mystery which alone solves the problem of humanity--what it is, and whither it tends. Here Christ is the "mystery of God"--i.e. (according to the Scriptural meaning of the word "mystery"), He in whom the inscrutable nature of God, rich in the "hidden treasure of wisdom and knowledge," is revealed to us. The name again leads up to the doctrine of "the Word of God."
Verse 2. - That their hearts may be encouraged (Colossians 4:8; Ephesians 6:22; 1 Thessalonians 3:2; 1 Thessalonians 4:18; 2 Thessalonians 2:17; 2 Corinthians 13:11). For the mischief at work at Colossae was at once unsettling (vers. 6, 7; Colossians 1:23) and discouraging (Colossians 1:23; Colossians 2:18; Colossians 3:15) in its effects, Παρακαλῶ, a favourite word of St. Paul's, means "to address," "exhort," then more specially "to encourage," "comfort," (2 Corinthians 1:4), "to beseech" (Ephesians 4:1; 2 Corinthians 6:1),or "to instruct" (Titus 1:9). The heart, in Biblical language, is not the seat of feeling only, but stands for the whole inner man, as the "vital centre" of his personality (see Back's 'Biblical Psychology:' comp. Mark 7:19, 21; 1 Peter 3:4; Romans 7:22; Ephesians 3:16, 17). While they are (literally, they having been) drawn together in love, and into all (the) riches of the full assurance of the understanding, unto (or, into) (full) knowledge of the mystery of God, (even) Christ (ver. 19; Colossians 1:9; Colossians 3:10, 14; Colossians 4:12; Ephesians 1:17, 18; Ephesians 3:17-19; Ephesians 4:2, 3, 15, 16; Philippians 1:9; Philippians 2:2; 1 Corinthians 1:10; 2 Corinthians 13:11). In the best Greek copies "drawn together" is nominative masculine, agreeing with "they," the logical subject implied in "their hearts" (feminine). Συμβιβάζω has the same sense in ver. 19 and Ephesians 4:16; in 1 Corinthians 2:16 it is quoted from the LXX in another sense; and it has a variety of meanings in the Acts. "Drawn together" expresses the double sense which accrues to the verb in combination with the two prepositions "in" and "into:" "united in love," Christians are prepared to be "led into all the wealth of Divine knowledge." This combination of "love and knowledge" appears in all St. Paul's letters of this period (comp. Ephesians 4:12-16; Philippians 1:9; and contrast 1 Corinthians 8:1-3; 1 Corinthians 13:1, 2, 8-13). "The riches of the full assurance," etc., and "the knowledge of the mystery" are the counterpart of "the riches of the glory of the mystery," of Colossians 1:27; the fulness of conviction and completeness of knowledge attainable by the Christian correspond to the full and satisfying character of the revelation he receives in Christ (comp. Ephesians 1:17-19). (On "understanding," see note, Colossians 1:9.) "Full assurance," or "conviction" (πληροφορία), is a word belonging to St. Luke and St. Paul (with the Epistle to the Hebrews) in the New Testament (not found in classical Greek), and denotes radically "a bringing to fall measure or maturity." Combined with "understanding," it denotes the ripe, intelligent persuasion of one who enters into the whole wealth of the "truth as it is in Jesus" (comp. Colossians 4:12, R.V.; also Romans 4:21 and Romans 14:5, for corresponding verb). In this inward "assurance," as in a fortress, the Colossians were to entrench themselves against the attacks of error (Colossians 1:9; Colossians 3:15, and notes). Αἰς ἐπίγνωσιν is either in explanatory apposition to the previous clause, or rather donors the further purpose for which this wealth of conviction is to be sought: "knowledge of the Divine mystery, knowledge of Christ" - this is the supreme end, ever leading on and upward, for the pursuit of which all strengthening of heart and understanding are given (Colossians 3:10; Ephesians 3:16-19; Philippians 3:10). The Revisers have corrected the erroneous "acknowledgment" by their paraphrastic rendering, "that they may know." (On ἐπίγνωσις (comp. γνῶσις, ver. 3), see note, Colossians 1:6.) The object of this knowledge is the great manifested mystery of God, namely Christ (Colossians 1:27). We confidently accept here the Revised reading, that of nearly all recent textual critics, which omits the words found in the Received Text between "God" and "Christ." There are extant eleven distinct variations of this reading, and that of the Textus Receptus is, to all appearance, the latest and worst; "the passage is altogether an instructive lesson on textual criticism" (Lightfoot, pp. 252, 253; also Westcott and Hort, 'Introduction: Notes on Selected Readings,' pp. 125, 126). The words thus read have been interpreted mystery of the God Christ" (the Latin Hilary, and a few moderns); of the God of Christ" (Meyer, quoting Ephesians 1:17; John 20:17; Matthew 27:46); - both interpretations grammatically correct, but unsuitable here, even if in harmony with Pauline usage elsewhere. Alford omits "of Christ" altogether, distrusting the textual evidence. Meyer objects to the rendering we have followed (that of Ellicott, Lightfoot, Revisers), that the apostle, if this be his meaning, has expressed himself ambiguously; but comp. Colossians 1:27 (see note); also 1 Timothy 3:16, "The mystery, who was manifested in flesh."
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.
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.
Knit together.--The word here used has two senses; first, "to bring, or knit, together" (as in Colossians 2:19, and Ephesians 4:16); next," to carry with us" in argument--i.e., to "instruct," or "convince" (as in Acts 9:22; Acts 16:10; 1 Corinthians 2:16). Either would give good sense here; but the usage in this and the Ephesian Epistle, and the addition of the words "in love," are decisive for the former sense.
And unto . . . the full assurance of understanding (or, rather, intelligence, as in Colossians 1:9).--The idea of the passage is precisely that of Philippians 1:9, "I pray that your love may abound (or, overflow) more and more in knowledge, and in all judgment (or, perception)." St. Paul bids them seek the fulness of intelligence which they were taught to crave for, not through the rashness of speculation, but through the insight of love. So in Ephesians 3:17-19 he prays that "being rooted and grounded in love, they may know . . . that which passeth knowledge;" for Christian knowledge is the knowledge of a personal Saviour, and in all personal knowledge he knows best who loves best.
The acknowledgement . . .--This clause--which explains what the "fulness of intelligence" is--is altogether obscured in our version. It should be rendered, to the full knowledge of the mystery of God, which is Christ. Above we read (Colossians 1:27), "this mystery, which is Christ in you." There Christ, as indwelling in man, is the mystery which alone solves the problem of humanity--what it is, and whither it tends. Here Christ is the "mystery of God"--i.e. (according to the Scriptural meaning of the word "mystery"), He in whom the inscrutable nature of God, rich in the "hidden treasure of wisdom and knowledge," is revealed to us. The name again leads up to the doctrine of "the Word of God."
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.