Although Paul had not personally visited the believers in Colossae, Laodicea, and numerous other places, he wanted them to know about his great “struggle” for those who had not seen his face “in the flesh.” As evident from this particular letter, he was deeply concerned that proponents of error would not succeed in leading fellow believers astray. His “struggle” was one of anxious care or mental wrestling for his brothers in Christ, which struggle would have been reflected in the intensity of his prayers for them and in the depth of thought and the great effort his letters to them required. (2:1)
Erroneous teaching can have an unsettling effect on the “heart” or the deep inner self. (Compare Acts 15:1, 2, 24; Ephesians 4:14.) Paul’s objective, therefore, was to comfort or to reassure the hearts of the Colossians, leading to an inner calm. False teaching is divisive, gives rise to bitter arguments, breeds mistrust, and alienates those who are inclined to believe it from those who oppose it. The apostle was concerned that believers remain “united in love.” He wanted them to be in possession of “all the riches of the certainty of comprehension” or the truly valuable confidence from knowing that they correctly understood “the mystery of God,” summed up in Christ and relating to all that the Father accomplished through his Son. (See the Notes section for additional comments about verse 2.) Paul recognized the inestimable value resulting from being confident about possessing the correct understanding, as this serves to protect one from being deceived. (2:2)
Christ’s teaching and example provide believers with everything needed to conduct themselves as God’s beloved children. Christ is the depository of “all the treasures of wisdom and knowledge.” In saying what he did, Paul wanted to shield the Colossians from being deluded by plausible or specious arguments. (2:3, 4)
Even though he was not “present in flesh” or personally with the community of believers in Colossae, he was with them “in spirit.” They were in his thoughts, and what he had learned about them prompted him to rejoice. Evidently based on what Epaphras had told him, Paul could see their “order” and the firmness of their faith in Christ. Their “order” may be understood to mean that their conduct harmonized with their identify as Christ’s disciples. They were not disorderly like certain idlers in Thessalonica who, instead of working, injected themselves into the private affairs of others. (2 Thessalonians 3:11) Unlike some in Corinth who were disruptive when believers assembled, the Colossians observed proper decorum. (1 Corinthians 14:20-35) Their faith or unqualified trust in Christ as the Son of God and his sacrifice for them proved to be stable or strong. (2:5; see the Notes section for additional comments on this verse.)
When accepting Jesus Christ, the Colossians would have acknowledged him as their Lord and God’s Son who died for them and whom the Father raised from the dead. In keeping with their original acceptance or confession, they were to continue to walk “in him.” This would require their conducting themselves in harmony with his example and teaching, submitting themselves to him as their Lord. Their walk would be “in him” or in a state of oneness with him as members of his body, the community of believers of which he is the head. For them to be “rooted” in Christ would denote their being firmly and securely attached to him. He would also be their solid foundation. Inseparably united to him, they would be “built up” in him, continuing to grow or progress in their spiritual life. (2:6, 7)
The “faith,” as the Colossians were taught it, incorporated all that they had learned about Jesus Christ and his Father. In this faith or body of belief, they were to be confirmed, established, or made strong. In view of all the blessings in which they shared and which they continued to experience because of their faith in Christ, the Colossians had ample reason to abound in thanksgiving. (2:7; see the Notes section for additional comments.)
They needed to watch, being ever vigilant, lest someone make them captives, gaining control over them as if they were booty to be carried off. Paul identified philosophy, empty delusion, and human traditions as the means by which they could be victimized. Philosophy here would include speculative reasoning that appeared to reflect wisdom but was, in actuality, harmful foolishness. Although “empty” or hollow, the reasoning or argumentation would appear to be sound and therein would lie its persuasive power to delude. Proponents of error relied on “tradition,” secondhand information that had been handed down from previous generations and accepted without scrutiny. The empty, speculative thoughts had their source in the “elements of the world,” not in Christ. (2:8)
A number of modern translations have interpretively rendered the Greek expression stoicheía toú kósmou as “elemental spirits of the universe” (NRSV, REB) or “elemental powers of the world” (NAB). Those who did not know the true God did believe that numerous celestial spirits exercised control over them, and this had an enslaving effect. In view of the mention of “traditions of men,” however, it seems preferable to regard the “elements of the world” as being the basic principles operative in the world alienated from God. Any belief system that ignores Christ, implies that he is not the depository of all knowledge and wisdom, or conflicts with his example and teaching is of the world. (Compare 1 John 4:5, 6; also see the comments on these verses in the Commentary section.) The Colossians, therefore, had good reason to be on guard against anyone who did not have a proper view of Christ. It is uniquely in Christ that “all the fullness of divinity dwells bodily.” Embodied in him is everything that his Father is, or completely present in Christ is all that constitutes the divine. (2:9)
“In him” or by reason of their being at one with Christ, the Colossian believers shared in his matchless fullness. Therefore, with reference to their spiritual life, they lacked nothing and needed no supplementing from other sources. Further emphasizing the greatness of Christ, Paul added that he is “the head of all dominion and authority.” Accordingly, any other source for claimed enlightenment — either from the human or the spirit realm — would be vastly inferior and, in fact, injurious. (2:10)
By incorporation into Christ as members of his body or “in him,” the Colossians had been “circumcised.” This was not an operation performed with hands or of a physical nature but proved to be a removal of the “body of flesh” or the old sinful self. Paul called the nonphysical circumcision “the circumcision of Christ” or one which God’s Son effected. (2:11)
Before their baptism, the Colossians had repented of their sins. Then, “in baptism,” they were “buried” with Christ, dying to their former life of sin. “Through” or by reason of their faith in the active power of God who raised Christ from the dead, they were also raised in Christ to a newness of life. As persons “in Christ” as members of his body, they were no longer burdened by the old sinful self. That old sinful self had been stripped away and a new life as children of God and brothers of Christ had begun. When calling attention to God’s raising Christ from the dead, Paul revealed the greatness of the change and the divine power at work in bringing it about at the time the Colossians were buried with Christ in baptism and raised in him. That this included more than the outward act of baptism on the part of the Colossians is indicated by the reference to their faith in God’s power. (2:12)
In the past, they had been dead in trespasses and in the uncircumcision of their flesh. Although alive physically, they were condemned sinners with no future prospect other than a short life that would end at death. In their uncircumcised state, the Colossians were not in possession of the covenant relationship with God that circumcision represented. God, however, made them alive together with his Son, forgiving them (and all others who responded in faith) all their transgressions. (2:13; see the Notes section for additional comments on this verse.)
The Greek word cheirógraphon denotes a “handwritten document” and, more specifically, a certificate of indebtedness or record of debts. Decrees or legal requirements were linked to that “handwritten document.” Including himself, Paul wrote respecting this document that it “stood against us.” It appears that the apostle here referred to the Mosaic law with its specific decrees or legal demands and which made those unable to live up to the legal claims hopeless debtors. God wiped out this record of debt to the Mosaic law. He took it out of the way by “nailing it to the cross.” Accordingly, both Jews and non-Jews gained an approved standing with God through faith in his arrangement for forgiveness of sins on the basis of his Son’s sacrificial death. Through the victory his Son attained by his death, the Father stripped dominions and authorities of their power, openly or publicly exposed them, and triumphed over them. Thus the powers of darkness that people in the first century commonly feared and believed as needing to be appeased through the observance of special days and rituals were defeated, ceasing to have any hold on those who accepted the Son of God as their Lord and the one through whom forgiveness of sins had been made possible. (2:14, 15; see additional comments on verse 15 in the Notes section.)
The Father, through his Son, had liberated the Colossians. Therefore, they were not to permit others to judge or condemn them on the basis of what they ate or drank or the observance of a festival, new moon, or sabbath. Although the Mosaic law set forth regulations about food and drink as well as weekly, monthly, and yearly observances, these outward aspects of worship were but a shadow of a new arrangement centering in Christ. (Exodus 23:10-17; Leviticus 11:2-44; 23:3-44; Numbers 6:2, 3) They were like the shadow cast by a tangible object. To Christ belongs the reality or substance. (2:16, 17)
The Greek word katabrabeúo could either denote to “decide against” or to “deprive one of a prize.” In verse 18, translators have variously rendered the term. “Let no one disqualify you.” (NAB) “Do not be cheated of your prize.” (NJB) The apostle’s thought appears to be that the Colossians should not let those whom he next described deceive them, thereby depriving them of what is rightfully theirs as children of God. The teachers of error either insisted on self-abasement or they feigned humility, as if not worthy to approach God directly, and advocated the worship of angels. These teachers of falsehood appear to have drawn on claimed visions to support their views. The Greek term embateúo, which follows “the things seen,” may be understood to mean “to enter,” “to take a stand,” or “to enter into” or “to investigate.” Translators have variously rendered the Greek text as signifying “access to some visionary world” (REB), going “into great detail about what he has seen” (NIV), “taking his stand on visions” (NAB), “pinning every hope on visions received” (NJB), “dwelling on visions” (NRSV), and bragging “about seeing visions” (CEV). The minds of the proponents of error gave evidence of a fleshly or unspiritual condition, as they had an inflated view of themselves. Possibly this hollow conceit arose from the things they claimed to have seen or their visions. They did not hold fast to the head or to Christ and, therefore, lost everything needful for the growth and nourishment of the members of his body. From him alone as the head, the entire body, with its joints and ligaments or unifying elements, is supplied and grows with the growth God gives. (2:18, 19) Apart from God’s Son, no spiritual growth exists.
At the time of their baptism, the Colossian believers had died with Christ and came to enjoy a newness of life as liberated children of God. Therefore, they also died to the “elements of the world” or to the basic principles and beliefs that had formerly governed how they conducted themselves. Their former status was like that of small children in a state of ignorance and subjected to commands such as “don’t taste,” “don’t touch,” and “don’t handle.” Because of what Christ had done for them, the Colossians ceased to be persons needing to be treated like little children respecting matters of food and drink. They were no longer a part of the world alienated from God. Why, then, should they live as still in the world, submitting themselves to commands not to handle, taste, or touch things that perish when used? Upon being consumed, food and drink cease to be, and the regulations respecting such matters were “the commands and teachings of men.” (2:20-22)
These commands and teachings seemingly had an appearance of wisdom. There would have been a certain air of impressiveness about the self-imposed piety, with a focus on self-abasement and asceticism. In reality, though, a humanly devised routine of worship, a show of humility, and a severe discipline of the body had no value when it came to satisfying the cravings of the flesh. The sensual desires and passions remained unabated. (2:23)
Notes:
See http://bibleplaces.com/laodicia.htm for pictures of and comments about Laodicea.
With reference to the mystery (2:2), the words “of God, Christ” have the oldest extant manuscript support. Other manuscript readings include “of God,” “of Christ,” “of God and Christ,” “of God, which is Christ,” “of God [the] Father in Christ Jesus,” “of the God and Father of Christ,” and “of the God and Father and of Christ.”
In 2:5, the Greek word for “order” (táxis) can also denote “rank,” “post,” or “position.” This significance is reflected in the interpretive rendering of the Revised English Bible, “I may be absent in body, but in spirit I am with you, and rejoice to see your unbroken ranks and the solid front which your faith in Christ presents.”
There is considerable uncertainty about what may have been the original reading of the concluding words in 2:7. Manuscript readings include “abounding in thanksgiving,” “abounding in it [faith] in thanksgiving,” and “abounding in him [Christ] in thanksgiving.”
In verse 13, manuscripts read either “made you [the Colossians] alive together with him” or “made us [believers] alive together with him.” There are also manuscripts that do not include the pronoun “you” or “us.”
Regarding “cross” in verse 14, see Galatians 2:19 and the accompanying note in the Commentary section.
In verses 13 through 15, the Greek text does not specifically refer to God as the one acting. The previous reference to God in verse 12 and the context, however, make it clear that the reference is to the Father. In the case of verse 15, some translations have inserted Christ. “There Christ defeated all powers and forces. He let the whole world see them being led away as prisoners when he celebrated his victory.” (CEV) “And on that cross Christ freed himself from the power of the spiritual rulers and authorities; he made a public spectacle of them by leading them as captives in his victory procession.” (GNT, Second Edition) In the absence of Christ as an antecedent, it would appear preferable to regard the Father as the subject also in verse 15. Other translations have made this explicit. “In this way, God disarmed the evil rulers and authorities. He shamed them publicly by his victory over them on the cross of Christ.” (NLT) “God stripped the spiritual rulers and powers of their authority. With the cross, he won the victory and showed the world that they were powerless.” (NCV)
In verse 15, the Greek term thriambeúo has been variously understood to mean “triumph over,” “lead in triumph,” “lead in a triumphal procession,” or “disgrace,” and this accounts for a variety of renderings. The word staurós does not appear in this verse, but translators, on the basis of verse 14, have often inserted “cross” for the masculine pronoun in the dative case (autó), which pronoun could be understood to refer to Christ. The New Jerusalem Bible, reads “him” and renders the passage, “He has stripped the sovereignties and the ruling forces, and paraded them in public, behind him in his triumphal procession.” The New Life Bible interpretively paraphrases the verse, “God took away the power of the leaders of this world and the powers of darkness. He showed them to the world. The battle was won over them through Christ.”