Heretical Problems facing the
Colossians (2:1-3:4)
A. Paul’s Concern for the
Colossians (2:1-3)
This is a transition section. The word for (gar) relates
these verses to the one, and prepares
one for what is to come. He turns from the sufficiency of Christ to problems
that confronts and compromise this truth. He expresses his concerns for them—“For I want you to know how great a struggle
I have on your behalf and for those who are at Laodicea
Paul’s labor is not limited to those he knew; it extended
beyond to those he had never met. This is the clear indication of the phrase—“all those who have not personally seen my
face.” Paul was not personally acquainted with these believers. He knew
them only by their testimony. His knowledge of them was second hand. He never
evangelized or preached in the Lycus
Valley
Paul goes on to convey the purpose of this struggle.
The word that (hina) indicates purpose. There are two purpose statements
followed an expansion or explanation of that purpose.[2]
I diagram this as follows:
“That their hearts may be encouraged
| as they are united in
love
And [attaining] all the wealth
| that comes from the
full assurance of understanding
| in a true
knowledge of God’s mystery
| that is Christ himself
| in whom are
hidden all the treasures of wisdom and knowledge”
Purpose 1—“That their
hearts may be encouraged...” (2:2). The phrase marks the main purpose
clause of the paragraph. There are two key words—hearts and encouraged. The
word heart (kardiai) is not the organ that pumps blood to the body.
Rather it stands for the mind in Paul’s writings. Paul says it is the heart
that understands (Rom. 1:21), able to believe (Rom.
References to the ‘heart’
in the Bible require English speakers to ‘distance’ themselves from their own
culture. For the strong tendency in modern English is to use it here with
reference to emotions, whereas in Scripture ‘heart’ designates the center of
the personality, the source of will and thinking in addition to feeling.[3]
Encouraged is the Greek word (parakaleo) a common word in the NT, used
over 100 times, and has a number of meanings—from asking or requesting (Acts 28:20);
to exhorting or urging (Luke 3:18, Eph. 4:1); to encourage or comfort (2 Cor.
1:4, 6). When used “absolutely,
as here, the verb usually has a sense of comfort or encourage.”[4]
O’Brien argues for the meaning of strengthen in this context, but has not been
well accepted.[5]
Paul wants to encourage the heart of believers.
This purpose is supported by the participial clause,
which modifies the act of encouragement—“having
been knit together in love”[6]
(2:2). This modifier gives the element need for comfort. It is a participial
clause “best
taken as modifying the act of comforting.”[7]
The Greek word here is participial form of symbibazo,
which has the meaning to cause to come together; to unite, or knit together.
There is no question that the word denotes being united. While some hold that
the word has to do with and translate it being taught,[8]
which is possible. It certainly is translated that way in the OT, and certain
text of the NT (cf. 1 Cor. 2:16). However, in light of the rest of this
epistle, united is preferred (cf. Col. 2:19; Eph. 4:16). The appeal is that of
harmony which brings comfort or encouragement. The prepositional phrase in love can be instrument (united by
love) or locative (united in love).[9]
Love is the implement of harmony. Paul stresses that in his epistles—Romans
14:15; 1 Cor. 16:14; Phil. 2:1-2; 1 Thess. 3:12, 5:13.
Purpose 2—“And [attaining][10]all
the wealth” (2:2). The word and (kai) connects this with the first purpose.[11]
It is parallel to it. It is a continuation of the purpose, by adding another
purpose. In the first purpose, Paul wants the believers to be encouraged or
comforted, now he wants them to be edified. The verse should read—“unto all riches (or wealth).” The Greek
word eis, is found over 1700 times in the NT, and has a wide range
of meaning. However, it denotes motion to an object, thus the primary of “unto” something with the intent of
reaching it. The object is all wealth or
riches. The Greek word is ploutos meaning wealth,
abundance, or riches; it implies great value.
The source of this wealth for the believer: “that comes from the full assurance of
understanding” (2:2). The word plerophoria
is used 4 times in the NT and carries the meaning of full conviction,
persuasion, or assurance (here; 1 Thess. 1:5; Hebrews 6:11; 10:22). It is used
of understanding, faith, and hope. There are two ways these two prepositional
phrases can be understood:[12]
First, to see it as a genitive of source (of
full assurance) and as an objective genitive (of understanding). Second, as a genitive of content (of full assurance), and a genitive of
source (of understanding). Either is
possible in the Greek.[13]
I prefer the second view where understanding is the source of assurance. This
is more in line with Colossians 1:9. The mind that has understanding is
confident in the truth.
Content of understanding is “[resulting] in a true knowledge of God’s mystery” (2:2). The first
thing to notice is that the word resulting is not in the Greek text and was
added by the translators. The sentence begins with the Greek preposition eis which can indication result, but is commonly used in
the sense of into, in, toward. Here it defines understanding as the knowledge
of the mystery of God. This and the previous phrase begin with the same
preposition, and this phrase “parallels the previous phrase, but in terms of function this
phrase further explains the content of the understanding.”[14]
Their understanding is to be based on the knowledge of this mystery. It
elaborates the word understanding. The
mystery of God identifies what we are to understand. In this light we must
notice the following facts about the mystery of God:
· It centers
upon Christ (Col. 2:2) Christ is in apposition to the mystery of God. The
mystery must be related and centered on Christ. The mystery of God centers in
Christ as Head over the Body, the Church (Eph. 1:22).
· The mystery
concept centers upon revealed wisdom, knowledge, and understanding of truths
that were at one time hidden (Eph. 3:4-5). This concept is at the very soul of
progressive revelation (cf. Dan. 2:19-21; Proverbs 2:3-6).
· The truth of
the dispensation of the mystery as revealed by Paul must be grasped (Eph. 1:2,
9).
· It entails
oneness of two estranged people (Jew and Gentile), for now there is only one
body of Christ, the church. (Eph. 3:6).
Christ is described as “in whom are hidden all the treasures of wisdom and knowledge”
(2:3). In whom is a relative pronoun
referring to Christ. Some seem to relate and connect this to the phrase in Him in 1:16, 19. It does not seem to
be connected; rather it is an addition of Christ’s status as the source of the
things hidden. Moo observes: “Christ is the one in whom is to be found all that one needs in
order to understand spiritual reality and to lead a life pleasing to God.”[15]
The word hidden
anticipates revelation. It certainly is the heart of what happened in Christ.
The word hidden indicates the manner
of existence, it resides in Him. Hidden does not indicate that it is “kept concealed...but that
they exist being ‘deposited’ or ‘stored up’ in Christ.”[16]
In Him part of which was hidden is “now”
made known or unconcealed (cf. 1:26). However we must be careful as not to make
the mystery the only hidden wisdom and knowledge stored up in Christ. However
in this context it is the major item that is revealed. The background is the hidden/manifest language of Col.
1:26.
Christ is the storehouse of “all the treasures of wisdom and knowledge” (2:3). The word treasure is rare in Paul. It means that which
is stored up. It denotes that which is laid up, stored, valuable and precious.
It is vital we grasp that this valuable truth for the church today is stored in
Christ. Wisdom and knowledge in Paul is specific, and has a dispensational as
well as a spiritual meaning. In Romans 11:33 it is used in the context of God’s
working of mercy and His unfathomable ways. Paul communicates God’s wisdom of
the mystery which God predestined before the ages for our (the church, the body
of Christ) glory (1 Cor. 2:6-7). Paul’s aim is the edification in the mystery of
God that centers in Christ as Head over the body of Christ, the church.
[1] Dunn, NIGTC: COLOSSIANS AND PHILEMON, 130.
[2] Many commentaries speak of
these as being four purposes, however, that is not clear to me. I see only two
main action words (encouraged/attained),
the other phrases refer back to one of these words. For the four purpose view I
refer you to Campbell
[3] Moo, PNTC: COLOSSIANS AND PHILEMON, 165,
[4] Ibid, 165.
[5] O’Brien, WBC: COLOSSIANS, PHILEMON, 82.
[6] While the NIV has the word “and” at the
beginning of this phrase, it is not in the Greek. In my opinion it should not
be used in connection with this phrase.
[7] Pao, ZECNT: COLOSSIANS & PHILEMON, 137.
[8] O’Brien, WBC: COLOSSIANS, PHILEMON, 93
[9] Harris, EGGNT: COLOSSIANS AND PHILEMON, 73.
[10] Not in the text, added by translators to
clarify, but I think rather it confuses.
[12] Pao, ZECNT: COLOSSIANS & PHILEMON, 137.
[13] Moo is correct that the choice is not easy.
Commentaries and translations vary as to which is best; [PNTC: COLOSSIANS AND
PHILEMON, 167)
[14] Pao, ZECNT: COLOSSIANS & PHILEMON, 138.
[15] Moo, PNTC: COLOSSIANS AND PHILEMON, 169.
[16] O’Brien, WBC: COLOSSIANS, PHILEMON, 95.
