Simple Exposition of Colossians - Part 3
Chapter 1:24-2:15
Continued from Part 1 and Part 2.
24 Now I rejoice in my sufferings for your sake,
Paul endures hardships and griefs in the execution of his apostolic labor. Yet they are sweet to him, for they advance the salvation of many.
24 (cont’d) and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church,
He says “in my flesh” to show how acute his pains are, and he likens himself to Christ, who also suffered in the flesh. But he goes further, saying that he completes what is lacking in Christ’s afflictions. For the proclamation of the gospel entails much suffering, which Christ did not immediately endure, but delegated to His apostles, though it accumulates to Him by virtue of the mystical union of Head and members. Which is why he again calls the church Christ’s body, signaling this wonderful connection.
25 of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known,
He wishes to build his authority, that they might be receptive to his teaching. Thus he declares that his ministry is by divine appointment, and he adds that it is “for you” —that is, for the Colossians — to soften their hearts. And he declares that he is competent to reveal to the utmost the word of God, so that they need not pursue angels or visions or the like.
26 the mystery hidden for ages and generations but now revealed to his saints.
Before explaining the content of the word of God (i.e., the gospel), he alludes to its obscure character, how it was secret in former times, but is now disclosed through the apostolic preaching. Someone will respond, “The patriarchs, the prophets, and the angels beheld this mystery.” No, they glimpsed it, they suspected it, they wondered at it — from afar. But what God withheld from them, he manifests plainly to the saints through the apostolic preaching. Thus Paul stirs up their enthusiasm for the gospel.
27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.
Now he addresses the content of the gospel: namely, the promise of divine splendor through communion with Christ, who by faith is in us, and we in Him — He who is the radiance of the Father, and makes this immense paternal brilliance to be quite ours. This promise is not only for Jews, who are extracted from shadows of the Mosaic law, but also for Gentiles, who are removed from the darkness of ignorance and idolatry.
28 Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.
Who does Paul warn and teach? All men. With what? All wisdom. To what end? That they might be mature in Christ. Thus he wishes to prevent the Colossians from chafing at his instruction, and frittering away their piety on silly matters ill-suited to grown men.
29 For this I toil, struggling with all his energy that he powerfully works within me.
A characteristic paradox: he declares his great struggle only to disavow his own strength, as it is God who makes him persevere with such fortitude.
Chapter 2, verse 1 For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face,
He emphasizes his strenuous labors, even on behalf of those whom he hardly knows, so that all might be well disposed to his counsel.
2 that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ,
He indicates the goal of his exertions: that they might not be torn asunder by diverse and unstable opinions, but instead be united in a knowledge of Christ that is firm, fixed, common, and comfortable. And he calls Christ “God’s mystery” because God puts Him forth as the completion and disclosure of His ancient plan, and because in Him, God is discovered.
3 in whom are hidden all the treasures of wisdom and knowledge.
All the wonders of God are encompassed by Christ. Thus Paul shoves aside inordinate fondness for angels, diverse philosophies and visions, unseasonable Mosaic disciplines, and so on. For apart from Christ, the glory of God is hardly accessible, but in Him it is readily available. Yet he says “hidden” to hint at the scandal of Christ, who clothed His radiance in what is poor and crude, so as to confound the pride and vanity of this miserable age.
4 I say this in order that no one may delude you with plausible arguments.
“I say this.” What does he say? That Christ comprehends every desirable thing. Therefore, they should beware cunning speech, so beloved by the world and its princes, which points in another direction, and leads astray.
5 For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.
He knows that false teachers are among them, whereas he stands at a distance. But rather than complain of his disadvantage, he makes his presence felt, and strengthens them with sincere praise, as if to say, “You have gained much! Do not be tricked into forsaking what you have obtained!” And he speaks of “order” and “firmness,” which come from truth, as opposed to turmoil and variation, which come from error.
6 Therefore, as you received Christ Jesus the Lord, so walk in him,
They have, Paul says, “received” Christ. How? By the faith he just praised. Yet he is not content that they should merely receive the Lord, but that they should also “walk” in Him: that is, that they should conduct themselves in a manner wholly conformed to His will, being assimilated to Him in every respect.
7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
He presses them toward Christ. And he touches again upon the importance of faith, depicting it as a sure foundation once laid and forever reliable, such that the Colossians have cause for gratitude, Christ being a guarantee of salvation. He says all this because he is about to assault the fickle vanities of the false teachers.
8 See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.
Now he launches at the false teachers. By “philosophy” and “empty deceit” he means speculations and rites related to the Mosaic law, I think. This is why he speaks of “the elemental spirits of the world” (literally, “the elements of the world”). For the law pertains to the rudimentary things of this age: the sun and the moon, food and drink, the removal of skin, and so on. Perhaps he alludes also to the angelic administration of this age, since whoever is under the law is under the angels who mediated it and govern that which it concerns. Or, again, maybe he refers to the restless hypotheses of the Greeks, which were so dangerous because they mixed a bit of truth with much falsehood.
9 For in him the whole fullness of deity dwells bodily,
Although these words sustain the doctrine of the hypostatic union, it is not their intent, I believe. Rather, Paul wishes to emphasize that the eternal splendor has come near and displayed itself in Christ. The great mystery has become cognizable. Therefore, he intimates, the Colossians should look not elsewhere for salvation, but gaze upon Him alone, who is the very picture of the Father.
10 and you have been filled in him, who is the head of all rule and authority.
“You have been filled.” With what? With the fullness of deity he just mentioned. This fullness wells up in Christ and overflows to those united to Him. And Paul reminds them that this same Christ is the “head of all rule and authority” — that is, the head of the myriad angels — so that they appreciate that the angels are also subject to Christ, and receive whatever glory they possess by Him, who is the mediator of the Father’s glory to every single creature.
11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ,
The false teachers are pressing the law upon the Colossians; circumcision is the entrance to the law. Therefore, Paul subtly deprecates circumcision, not because it is evil, but because it is carnal. He reminds them that they have been circumcised with a greater and truer circumcision. For the circumcision of Moses removes a bit of skin, but the circumcision of Christ removes the “body of the flesh” — that is, the old man, bound and weakened by sin, and subject to wrath and death.
12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
He identifies the greater circumcision as baptism, the sacrament of faith. In baptism, the old man is put off and the new man is put on; the earthly is cast away and the heavenly is laid hold of. This exchange occurs through union with Christ, who died in the same body of flesh, taking upon Himself the judgment due the old man, and creating human nature anew through the resurrection.
13 And you, who were dead in your trespasses and the uncircumcision of your flesh,
They were subject to death and all manner of woe because of their sins, which separated them from God, the source of life and happiness.
13 (cont’d) God made alive together with him, having forgiven us all our trespasses,
All of their alienating transgressions are forgiven in Christ, such that the Colossians now enjoy immortality and blessing.
14 by canceling the record of debt that stood against us with its legal demands.
Literally, “having blotted out the handwriting [that is, the bond of indebtedness] in the decrees against us, which was adverse to us.” By “decrees” he means the commandments of the Mosaic law, for he is arguing against those who advance its rites and disciplines. Though the Gentiles, too, were indebted, since they violated the law written upon the heart. And where there is law, there is punishment for transgression thereof: death and separation from God.
14 (cont’d) This he set aside, nailing it to the cross.
But how did He cancel the debt, i.e., remove the punishment? He deigned to assume our frame, and taking our curse, enter into death; that by death, He might destroy death by His resurrection, whereby a new mankind is born, just and blessed, and far apart from the domain of sin, death, and Satan.
15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
By “rulers and authorities” he either means the angels generally, for they were the mediators of the law, and so had a role in its execution, and were inclined against man on account of his frequent transgression; or else he means the wicked angels particularly, who held man in bondage on account of wickedness. Either way, Christ removes man from angelic control, for He sits above the angels, and where the Head is, there too the members are.
To be continued.