Colossians 2:4

The apostle cautions the Colossians against deceivers (Col 2:4): And this I say lest any man beguile you with enticing words; and Col 2:8, Lest any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, Co2 11:3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom 16:18. "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you." If sinners entice thee, consent thou not, Pro 1:10. Observe,

I. A sovereign antidote against seducers (Col 2:6, Col 2:7): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, etc. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to. - Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him - to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. - As you have been taught - "according to the rule of the Christian doctrine, in which you have been instructed." Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God's grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,

II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col 2:8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men's sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows,

1. That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ (Col 2:9): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands (Col 2:11), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom 2:29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, Joh 3:5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit 3:5. It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, Pe1 3:21. And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom 6:6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, Col 2:10. That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second (Heb 8:7), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb 10:1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, Pe1 3:22.

2. We have communion with Christ in his whole undertaking (Col 2:12): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Col 2:4-5. And this, I say — Concerning the perfection of Christ and his gospel, and the treasures of wisdom and knowledge contained therein; lest any man should beguile you (see the margin) with enticing words — Of human philosophy, and science falsely so called, and should draw you off from a proper attachment to the truth as it is in Jesus. For though I be absent from you in body, yet I am with you in the spirit — The apostle not only seems to mean that his heart was much interested in all their concerns, but that God now, by the revelation of his Spirit, gave him a particular view of their circumstances, as he gave Elisha to see Gehazi running after Naaman, and receiving a present from him, 2Ki 5:25-26. Not that there is any reason to suppose that either the apostle or Elisha possessed any permanent gift, whereby they had the knowledge of all the things done in their absence by those in whose conduct they were particularly concerned. The anxiety which St. Paul felt on various occasions, from his uncertainty as to the affairs of different churches, is inconsistent with such a supposition respecting him; and we have no reason to suppose that Elisha possessed a gift of this kind superior to what was conferred on the apostle. But a particular revelation on some certain occasions either of them might have; and such a one the latter seems to have had at this time concerning the state of the church at Colosse; as other apostles probably had respecting other churches, persons, or things. See Act 5:3; Act 5:8. Joying and beholding — Or, beholding with joy; your order — That is, your orderly walking; and the steadfastness of your faith — Which your enemies in vain endeavour to shake.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

In this verse the apostle first definitely indicates the cause of his anxiety, and the Epistle begins to assume a polemic tone. This verse is, therefore, the prelude of the impending attack on the false teachers (vers. 8-23). This I say, that no one may be deluding you in persuasive speech (vers. 8, 18, 23; Eph_4:14; 1Co_2:1, 1Co_2:4, 1Co_2:13; 1Ti_6:20; Psa_55:21) This was the danger which made a more adequate comprehension of Christianity so necessary to the Colossians (vers. 2, 3). Piqanologia, one of the numerous hapax logo-menu of this Epistle (words only used here in the New Testament), compounds into one word the peiqoi logoi ("persuasive words") of 1Co_2:4 (compare "word of wisdom," ver. 23). In classical writers it denotes plausible, ad captandum reasoning. Paralogizomai (only here and Jam_1:22 in the New Testament) is "to use bad logic," "to play off fallacies (paralogisms)." The new teachers were fluent, specious reasoners, and had a store of sophistical arguments at command. The tense of the verb indicates an apprehension as to what may be now going on (vers. 8, 16, 18, 20; Col_1:23) We shall see afterwards (vers. 8-23) what was the doctrine underlying this "persuasive speech.

Vers. 4, 5.

A warning against deceivers.

I say, that no one may delude you with persuasiveness of speech." It is necessary to say this which he has just said concerning the great "mystery of God," because there is danger of deception.

I THE METHODS OF DECEPTION.

1. One method is to reason men into error, as the word here signifies. Gnosticism was essentially rationalistic in its method, gossamer like in its webs of speculation, and full of intellectual pride. The subtle seducer is often more dangerous than the persecutor.

2. Another is to use persuasiveness of speech in the application of this reasoning. They use "fair speeches and flattering words to deceive the hearts of the simple". (Rom_16:18) The arguments were false and sophistical, but they were made to appear true through arts of rhetoric.

II HOW TO MEET SUCH ARTS OF DECEPTION.

1. It is the duty of ministers to warn their people against them. How often did the apostle say, "Be not deceived;" "Be not carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby

2. they lie in wait to deceive"! (Eph_4:14) Ministers are thus to "take heed to the flock of God, over which the Holy Ghost hath made them bishops". (Act_20:28)

3. We must "try the spirits" ourselves, (1Jn_4:1) and try them, above all things, by the standard of God"s Word. (Isa_8:20)

1. We must retain the knowledge and faith of Jesus Christ as the treasure house of all wisdom and knowledge. The knowledge of his excellency is a preservative against seducing spirits.

2. We must live under the constant power of the Word, which is "able to build us up. (Act_20:32)

3. We must walk purely in the fear of God. For "if any man will do his will, he shall know of the doctrine". (Joh_7:17)

III THE REASON FOR THIS WARNING AGAINST DECEPTION. "For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ." He was anxious lest such a solid fruit of orthodoxy should be broken down by the arts of plausible teachers.

1. True love rejoices in the work of grace wherever it is discerned. The apostle heard from Epaphras good tidings of Colossian faithfulness and firmness, and was glad, as Barnabas was glad at Antioch when he saw "the grace of God". (Act_11:23) The Apostle John likewise says, "I rejoiced greatly that I found of thy children walking in truth". (2Jn_1:4) "A holy mind can rejoice in the good things of those he warneth and reproveth.

2. Order and steadfastness are signs of soundness in the faith. These words have military associations which may have been suggested by the presence of the Praetorian soldiers with the apostle. (Php_1:13)

(1) Order marks the outward relation of Church fellowship. The Colossians did not break rank or "walk disorderly." We are to "walk by rule"; (Gal_6:16) "to guide our feet into the ways of peace"; (Luk_1:79) and generally to "order our affairs with discretion". (Psa_112:5) As God is "a God of order," we are to do all things "discreetly and in order". (1Co_14:40)

(2) Steadfastness of faith marked their state as inwardly considered.

(a) This must always be our principle of resistance to the devil; "Whom resist, steadfast in the faith". (1Pe_5:9)

(b) It is necessary to our success in prayer, for we are to pray "in faith, without wavering". (Jam_1:6)

(c) It is the means of our greater victory over, the world. (1Jn_5:4)

(d) It is, above all, our surest protection against errorists. (Jud_1:3)

(e) It causes good men to rejoice. "Now we live if ye stand fast in the. T.C. (1Th_2:8)

Vers. 4-7.

Blessed Christian possibilities.

These words of apostolic desire open to us three blessed Christian possibilities a possibility to the Church, a possibility to the individual, and a possibility to the inner life of each.

I THE FORMIDABLE STRENGTH POSSIBLE TO A CHRISTIAN CHURCH. The apostle declares that it gave him joy to behold the condition of the Colossian Church; indeed, the words he uses describe his looking again and again because el the joy it gave him. What gave him such joy?

1. Their orderly array.

2. Their solid front,

as the word "stead, fastness" here depicts. In the centre of the military world, and made a soldier"s guard, no wonder Paul lays his hands on metaphors so vividly suggesting precision, compactness, obedience. He sees how a Church can be perfectly marshalled for its mission the mission of a holy war against ignorance, pride, selfishness, sin. Well for a Church to have its every member a "defender of the faith.

II THE CONSTANT GROWTH POSSIBLE TO THE CHRISTIAN CHARACTER. The growth implies life.

1. The origin of the life is here described. It is "having received Christ." As Simeon took the holy infant into his arms, the true Christian receives Christ into his trust, thoughts, affections.

2. The progress of life is here described. The three metaphors used, of a path, a tree, a structure, teach the same lesson of intimate and advancing union with Christ. Whether walking, or being rooted, or being built, it is all "in Christ.

III THE PERPETUAL THANKSGIVING POSSIBLE IN THE CHRISTIAN LIFE. This summons to thanksgiving is a sort of refrain throughout the Epistle. (Col_1:10 Col_3:15, 17 4:2) Faber inquires whether there can be true worship without joy. Because he asserts, "Worship is not fear of God or love of God, but delight in God." This is Paul"s exposition and doctrine, for there must be joy in thanksgiving. And perpetual thanksgiving is the true spirit of those who are

(1) objects of perpetual providence;

(2) subjects of perpetual grace.

Therefore abound with thanksgiving. U.R.T.

Vers. 4-7.

Congratulations and counsels.

We have seen that the heresy that was threatening the Colossian Church was twofold in its character. Its propagators "had a false conception in theology and they had a false basis of morals." These two errors were closely connected together, and seem to have sprung from the prevalent idea that matter was the abode of evil and therefore opposed to God. It was the plausibility of these false doctrines that made the apostle so anxious. But he had the firmest conviction that the Christ he proclaimed could satisfy every reasonable want and aspiration of the inquiring spirit. The words, "This I say," etc. (ver. 4) look back over vers. 1-3, and remind them both of his anxieties and his convictions. But at present the leaven had not spread in the Church, so that the apostle can address to them

I CONGRATULATIONS ON THEIR STEADFASTNESS. (Ver. 5.) St. Paul thus most wisely prepares the way for warnings. He shows them how deep is his interest and sympathy. He says all he can in their favour, as our Lord does to the Churches in Asia. The recognition of what is good in others is one of the best means of helping them to see and to strive against error. All right,minded Christians at Colossae would be encouraged by the declaration that so eminent an apostle as Paul could rejoice in them while he saw them holding their present faith. (For other illustrations of commendation, see Php_1:3-5 2:22; 2Th_1:3, 2Th_1:4; 3Jn_1:3, etc.) Men can more easily be encouraged in the truth than scolded into it. The terms "order" and "steadfastness" may both have been used as military figures, suggested by the apostle"s familiarity with military matters in the Praetorian camp at Rome. (cf. Eph_6:13, etc.) He saw their "orderly array and solid front." They were still loyal to the truth and steadfast in the faith. Their ranks were not yet thinned by deserters, in spite of all the seductive appeals of the emissaries of error around them. But cautions were not needless in the midst of congratulations. When an epidemic is in the country precautions are needed, though it may not yet have entered our house or even our town. A fearless, cheerful mind may in itself be one precaution, just as the encouragement in our faith which we receive from the sympathetic words of experienced Christians may be one safeguard against the epidemic of unbelief. But with these congratulations on their steadfastness, St. Paul thinks it needful to blend

II CAUTIONS RESPECTING THEIR DANGERS. (Ver. 4.) Note:

1. Paul does not make light of erroneous teaching, He warns against "enticing words, "persuasiveness of speech. The tendency of many now is to make light of doctrinal, definite teaching altogether, using the Greek term for "doctrine" (dogma) as a term of reproach a course as childish as it is dangerous. Paul knew that doctrine had a moulding power on the characters of those who came under its influence. (Rom_6:17) He was not indifferent even to the form of sound words. (2Ti_1:13) The variety of meaning in good honest words may nevertheless make them instruments of error, not to say deception. (Illustrate from such words as "inspiration," "atonement," etc.) Solemn cautions are suggested to teachers and disputants by (Pro_18:21; Mat_12:36, Mat_12:37.

2. Paul nowhere charges these false teachers with immorality or any grosssin. Elsewhere he does bring such charges against other heretics (1Ti_6:5; Tit_1:10-16) Here the strongest is in ver. 18. This is instructive for two reasons.

(1) The errors at Colossae were as yet in the bud, and had not brought forth the bitter fruit that was natural to them. Dr. Lightfoot has shown that it is probable that the more perilous heresy of Cerinthus was the outgrowth of these errors at Colossae (Comm., pp. 106-113). The gradual corruption of the truth respecting the ministry as a teaching and pastoral office, apparently harmless enough at first, led on to full-blown sacerdotalism, Romanism, Vaticanism.

(2) We are reminded of the special danger of errors when held and taught by holy men. A Tetzel and a Tom Paine are harmless compared with advocates of substantially the same doctrines whose lives are blameless.

We must seek to combine charity to men with unflinching opposition to their erroneous teaching when it touches the "faith in Christ." "Obsta principiis". (Jud_1:3)

3. Paul counsels them to hold fast to the gospel of Christ. (Vers. 6, 7.) Till you can find something better, "hold that fast which thou hast," etc. (Rev_3:11) They had received a definite gospel from Epaphras; Paul certifies it as his own. They had received "Jesus" (a living example, a dying Saviour) as "the Christ" (God"s own Son, the anointed Priest and King of men) their "Lord". (Rom_14:9) The reception of this gospel had brought great joy in that city, and they could still "abound in thanksgiving". (ver. 7; Rom_5:11) They had begun well; now, says St. Paul, go on well; "Walk in him." Abide in Christ and proceed by Christ, for as he is "the Truth" wherein we are to abide, he is also "the Way" wherein we are to walk. But he takes for granted that holding the truth of Christ is essential to walking in the ways of Christ. Notice the connection of Php_3:8-11 and 12-14. This is still further seen by the other figures which he employs. The first is that of a tree. Notice the tenses employed in the participial clauses. We are once for all to be firmly rooted in Christ. As "God"s husbandry," "planted in the house of the Lord," the roots of our life are "hidden with Christ in God." To him we must cling; around him every fibre of the soul must twine. Thus "rooted and grounded in love" because in Christ himself, we shall be safe against the gales of false doctrine, (Eph_4:14) which would uproot our souls. The second figure is that of a house, "God"s building," a more frequent figure (Eph_2:20; 1Pe_2:5) Edification is a gradual work, and in proportion to it shall we be "established in our faith." In the West Indies we have seen trees that seemed to combine the two figures of this verse. In the magnificent silk cotton trees (Eriodendrum) we see enormous trunks sometimes rising eighty or a hundred feet before they send forth any of their huge branches. The widespreading roots secure the safety of the vast superstructure from the wildest hurricane. But around the base of the trunk there rise above the roots massive buttresses whereby the tree is "built up" to still greater stability. Thus "rooted and built up" in Christ, the Christian may defy storms, may "wax stronger and stronger," may bring forth "much fruit," "abounding therein in thanksgiving. E.S.P.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Chapter 2 Part 2

CONCILIATORY AND HORTATORY TRANSITION TO POLEMICS

Col_2:4-7 (R.V.)

NOTHING needs more delicacy of hand and gentleness of heart than the administration of warning or reproof, especially when directed against errors of religious opinion. It is sure to do harm unless the person reproved is made to feel that it comes from true kindly interest in him., and does full justice to his honesty. Warning so easily passes into scolding, and sounds to the warned so like it even when the speaker does not mean it so, that there is special need to modulate the voice very carefully.

So in this context, the Apostle has said much about his deep interest in the Colossian Church, and has dwelt on the passionate earnestness of his solicitude for them, his conflict of intercession and sympathy, and the large sweep, of his desires for their good. But he does not feel that he can venture to begin his warnings till he has said something more, so as to conciliate them still further, and to remove from their minds other thoughts unfavourable to the sympathetic reception of his words. One can fancy some Colossians saying, "What need is there for all this anxiety? Why should Paul be in such a taking about us? He is exaggerating our danger, and doing scant justice to our Christian character." Nothing stops the ear to the voice of warning more surely than a feeling that it is pitched in too solemn a key, and fails to recognise the good.

So before he goes further, he gathers up his motives in giving the following admonitions, and gives his estimate of the condition of the Colossians, in the first two of the verses now under consideration. All that he has been saying has been said not so much because he thinks that they have gone wrong, but because he knows that there are heretical teachers at work, who may lead them astray with plausible lessons. He is not combating errors which have already swept away the faith of the Colossian Christians, but putting them on their guard against such as threaten them. He is not trying to pump the water out of a water-logged vessel, but to stop a little leak which is in danger of gaping wider. And, in his solicitude, he has much confidence and is encouraged to speak because, absent from them as he is, he has a vivid assurance, which gladdens him, of the solidity and firmness of their faith.

So with this distinct definition of the precise danger which he feared, and this soothing assurance of his glad confidence in their steadfast order, the Apostle at last opens his batteries. The 6th and 7th verses (Col_2:6-7) are the first shot fired, the beginning of the monitions so long and carefully prepared for. They contain a general exhortation, which may be taken as the keynote for the polemical portion of the Epistle, which occupies the rest of the chapter.

I. We have then, first, the purpose of the Apostles previous self-revelation. "This I say"-this, namely, which is contained in the preceding verses, the expression of his solicitude, and perhaps even more emphatically, the declaration of Christ as the revealed secret of God, the inexhaustible storehouse of all wisdom and knowledge. The purpose of the Apostle, then, in his foregoing words has been to guard the Colossians against the danger to which they were exposed, of being deceived and led astray by "persuasiveness of speech." That expression is not necessarily used in a bad sense, but here it evidently has a tinge of censure, and implies some doubt both of the honesty of the speakers and of the truthfulness of their words. Here we have an important piece of evidence as to the then condition of the Colossian Church. There were false teachers busy amongst them who belonged in some sense to the Christian community. But probably these were not Colossians, but wandering emissaries of a Judaising Gnosticism, while certainly the great mass of the Church was untouched by their speculations. They were in danger of getting bewildered, and being deceived, that is to say, of being induced to accept certain teaching because of its speciousness, without seeing all its bearings, or even knowing its real meaning. So error ever creeps into the Church. Men are caught by something fascinating in some popular teaching, and follow it without knowing where it will lead them. By slow degrees its tendencies are disclosed, and at last the followers of the heresiarch wake to find that everything which they once believed and prized has dropped from their creed.

We may learn here, too, the true safeguard against specious errors. Paul thinks that he can best fortify these simple-minded disciples against all harmful teaching by exalting his Master and urging the inexhaustible significance of His person and message. To learn the full meaning and preciousness of Christ is to be armed against error. The positive truth concerning Him, by preoccupying mind and heart, guards beforehand against the most specious teachings. If you fill the coffer with gold, nobody will want, and there will be no room for, pinchbeck. A living grasp of Christ will keep us from being swept away by the current of prevailing popular opinion, which is always much more likely to be wrong than right, and is sure to be exaggerated and one-sided at the best. A personal consciousness of His power and sweetness will give an instinctive repugnance to teaching that would lower His dignity and debase His work. If He be the centre and anchorage of all our thoughts, we shall not be tempted to go elsewhere in search of the "treasures of wisdom and knowledge" which "are hid in Him." He who has found the one pearl of great price, needs no more to go seeking goodly pearls, but only day by day more completely to lose self, and give up all else, that he may win more and more of Christ his All. If we keep our hearts and minds in communion with our Lord, and have experience of His preciousness, that will preserve us from many a snare, will give us a wisdom, beyond much logic, will solve for us many of the questions most hotly debated today, and will show us that many more are unimportant and uninteresting to us. And even if we should be led to wrong conclusions on some matters, "if we drink any deadly thing, it shall not hurt us."

II. We see here the joy which blended with the anxiety of the solitary prisoner, and encourage him to warn the Colossians against impending dangers to their faith. We need not follow the grammatical commentators in their discussion of how Paul comes to invert the natural order here, and to say "joying and beholding," instead of "beholding and rejoicing," as we should expect. No one doubts that what he saw in spirit was the cause of his joy. The old man in his prison, loaded with many cares, compelled to be inactive in the cause which was more to him. than life, is yet full of spirit and buoyancy. His prison letters all partake of that "rejoicing in the Lord," which is the keynote of one of them. Old age and apparent failure, and the exhaustion of long labours, and the disappointments and sorrows which almost always gather like evening clouds round a life as it sinks in the west, had not power to quench his fiery energy or to blunt his keen interest in all the Churches. His cell was like the centre of a telephonic system. Voices spoke from all sides. Every Church was connected with it, and messages were perpetually being brought. Think of him sitting there, eagerly listening, and thrilling with sympathy at each word, so self-oblivious was he, so swallowed up were all personal ends in the care for the Churches, and in the swift, deep fellow feeling with them! Love and interest quickened his insight, and though he was far away, he had them so vividly before him that he was as if a spectator. The joy which he had in the thought of them made him dwell on the thought-so the apparently inverted order of the words may be the natural one and he may have looked all the more fixedly because it gladdened him to look.

What did he see? "Your order." That is unquestionably a military metaphor, drawn probably from his experiences of the Praetorians, while in captivity. He had plenty of opportunities of studying both the equipment of the single legionary, who, in the 6th chapter of Ephesians, sat for his portrait to the prisoner to whom he was chained, and also the perfection of discipline in the whole which made the legion so formidable. It was not a multitude, but a unit, "moving altogether if it move at all," as if animated by one will. Paul rejoices to know that the Colossian Church was thus welded into a solid unity.

Further, he beholds "the steadfastness of your faith in Christ." This may be a continuation of the military metaphor, and may mean "the solid front, the close phalanx" which your faith presents. But whether we suppose the figure to be carried on or drooped, we must, I think, recognise that this second point refers rather to the inward condition than to the outward discipline of the Colossians.

Here then is set forth a lofty ideal of the Church, in two respects. First there is, outwardly, an ordered disciplined array; and secondly there is a steadfast faith.

As to the first, Paul was no martinet, anxious about the pedantry of the parade ground, but he knew the need of organisation and drill. Any body of men united in order to carry out a specific purpose have to be organised. That means a place for every man, and every man in his place. It means cooperation to one common end, and therefore division of function and subordination. Order does not merely mean obedience to authority. There may be equal "order" under widely different forms of polity. The legionaries were drawn up in close ranks, the light-armed skirmishers more loosely. In the one case the phalanx was more and the individual less; in the other there was more play given to the single man, and less importance to corporate action; but the difference between them was not that of order and disorder, but that of two systems, each organised but on somewhat different principles and for different purposes. A loosely linked chain is as truly a chain as a rigid one. The main requirement for such "order" as gladdened the Apostle is conjoint action to one end, with variety of office and unity of spirit.

Some Churches give more weight to the principle of authority; others to that of individuality. They may criticise each others polity, but the former has no right to reproach the latter as being necessarily defective in "order." Some Churches are all drill, and their favourite idea of discipline is, Obey them that have the rule over you. The Churches of looser organisation, on the other hand, are no doubt in danger of making too little of organisation. But both need that all their members should be more penetrated by the sense of unity, and should fill each his place in the work of the body. It was far easier to secure the true order-a place and a task for every man and every man in his place and at his task in the small homogeneous communities of apostolic times than it is now, when men of such different social position, education, and ways of thinking are found in the same Christian community. The proportion of idlers in all Churches is a scandal and a weakness. However highly organised and officered a Church may be, no joy would fill an apostles heart in beholding it, if the mass of its members had no share in its activities. Every society of professing Christians should be like a man of wars crew, each of whom knows the exact inch where he has to stand when the whistle sounds, and the precise thing he has to do in the gun drill.

But the perfection of discipline is not enough. That may stiffen into routine if there be not something deeper. We want life even more than order. The description of the soldiers who set David on the throne should describe Christs army-"men that could keep rank, they were not of double heart." They had discipline and had learned to accommodate their stride to the length of their comrades step; but they had whole-hearted enthusiasm, which was better. Both are needed. If there be not courage and devotion there is nothing worth disciplining. The Church that has the most. complete order and not also steadfastness of faith will be like the German armies, all pipeclay and drill, which ran like hares before the ragged shoeless levies whom the first French Revolution flung across the border with a fierce enthusiasm blazing in their hearts. So the Apostle beholds with joy the steadfastness of the Colossians faith toward Christ.

If the rendering "steadfastness" be adopted as in the Revised Version, the phrase will be equivalent to the "firmness which characterises or belongs to your faith." But some of the best commentators deny that this meaning of the word is ever found, and propose "foundation" (that which is made steadfast). The meaning then will either be "the firm foundation (for your lives) which consists of your faith," or, more probably, "the firm foundation which your faith has." He rejoices, seeing that their faith towards Jesus Christ has a basis unshaken by assaults. Such a rock foundation, and consequent steadfastness, must faith have, if it is to be worthy of the name and to manifest its true power. A tremulous faith may, thank God! be a true: faith, but the very idea of faith implies solid assurance and fixed confidence. Our faith should be able to resist pressure and to keep its. ground against assaults and gainsaying. It should not be like a childs card castle, that the light breath of a scornful laugh will throw down, but

"a tower of strength That stands foursquare to all the winds that blow."

We should seek to make it so, nor let the fluctuations of our own hearts cause it to fluctuate. We should try so to control the ebb and flow of religious emotion that it may always be near high water with our faith, a tideless but not stagnant sea. We should oppose a settled conviction and unalterable confidence to the noisy voices which would draw us away.

And that we may do so we must keep up a true and close communion with Jesus Christ. The faith which is ever going out "towards" Him, as the sunflower turns sunwards, will ever draw from Him such blessed gifts that doubt or distrust will be impossible. If we keep near our Lord and wait expectant on Him, He will increase our faith and make our "hearts fixed, trusting in the Lord." So a greater than Paul may speak even to us, as He walks in the midst of the golden candlesticks, words which from His lips will be praise indeed: "Though I am absent in the flesh, yet am I with you in the spirit, joying and beholding your order and the steadfastness of your faith in Me."

III. We have here the exhortation which comprehends all duty and covers the whole ground of Christian belief and practice.

"Therefore"-the following exhortation is based upon the warning and commendation of the preceding verses. There is first a wide general injunction. "As ye received Christ Jesus the Lord, so walk in Him," i.e., let your active life be in accord with what you learned and obtained when you first became Christians.

Then this exhortation is defined or broken up into four particulars in the following clauses, which explain in detail how it is to be kept.

The general exhortation is to a true Christian walk. The main force lies upon the "as." The command is to order all life in accordance with the early lessons and acquisitions. The phrase "ye received Christ Jesus the Lord" presents several points requiring notice. It is obviously parallel with "as ye were taught" in the next verse; so that it was from their first teachers, and probably from Epaphras {Col_1:7} that they had "received Christ." So, then, what we receive, when, from human lips, we hear the gospel and accept it, is not merely the word about the Saviour, but the Saviour Himself. This expression of our text is no mere loose or rhetorical mode of speech, but a literal and blessed truth. Christ is the sum of all Christian teaching and, where the message of His love is welcomed, He Himself comes in spiritual and real presence, and dwells in the spirit. The solemnity of the full name of our Saviour in this connection is most significant. Paul reminds the Colossians, in view of the teaching which degraded the person and curtailed the work of Christ, that they had received the man Jesus, the promised Christ, the universal Lord. As if he had said, Remember whom you received in your conversion-Christ, the Messiah, anointed, that is, fitted by the unmeasured possession of the Divine Spirit, to fulfil all prophecy and to be the worlds deliverer. Remember Jesus, the man, our brother; -therefore listen to no misty speculations nor look to whispered mysteries nor to angel hierarchies for knowledge of God or for help in conflict. Our gospel is not theory spun out of mens brains, but is, first and foremost, the history of a brothers life and death. You received Jesus, so you are delivered from the tyranny of these unsubstantial and portentous systems, and relegated to the facts of a human life for your knowledge of God. You received Jesus Christ as Lord. He was proclaimed as Lord of men, angels, and the universe, Lord and Creator of the spiritual and material worlds, Lord of history and providence. Therefore you need not give heed to those teachers who would fill the gulf between men and God with a crowd of powers and rulers. You have all that your mind or heart or will can need in the human Divine Jesus, who is the Christ and the Lord for you and all men. You have received Him in the all-sufficiency of His revealed nature and offices. You have Him for your very own. Hold fast that which you have, and let no man take this your crown and treasure. The same exhortation has emphatic application to the conflicts of today. The Church has had Jesus set forth as Christ and Lord. His manhood, the historical reality of His Incarnation with all its blessed issues, His Messiahship as the fulfiller of prophecy and symbol, designated and fitted by the fulness of the Spirit, to be mans deliverer, His rule and authority over all creatures and events have been taught, and the tumults of present unsettlement make it hard and needful to keep true to that threefold belief, and to let nothing rob us of any of the demerits of the full gospel which lies in the august name, Christ Jesus the Lord.

To that gospel, to that Lord, the walk, the active life, is to be conformed, and the manner thereof is more fully explained in the following clauses.

"Rooted and built up in Him." Here again we have the profound "in Him," which appears so frequently in this and in the companion Epistle to the Ephesians, and which must be allowed its proper force, as expressing a most real indwelling of the believer in Christ, if the depth of the meaning is to be sounded.

Paul drives his fiery chariot through rhetorical proprieties, and never shrinks from "mixed metaphors" if they more vigorously express his thought. Here we have three incongruous ones close on each others heels. The Christian is to walk, to be rooted like a tree, to be built up like a house. What does the incongruity matter to Paul as the stream of thought and feeling hurries him along?

The tenses of the verbs, too, are studiously and significantly varied. Fully rendered they would be "having been rooted and being builded up." The one is a past act done once for all, the effects of which are permanent; the other is a continuous resulting process which is going on now. The Christian has been rooted in Jesus Christ at the beginning of his Christian course. His faith has brought him into living contact with the Saviour, who has become as the fruitful soil into which the believer sends his roots, and both feeds and anchors there. The familiar image of the first Psalm may have been in the writers mind, and naturally recurs to ours. If we draw nourishment and stability from Christ, round whom the roots of our being twine and cling, we shall flourish and grow and bear fruit. No man can do without some person beyond himself on whom to repose, nor can any of us find in ourselves or on earth the sufficient soil for our growth. We are like seedlings dropped on some great rock, which send their rootlets down the hard stone and are stunted till they reach the rich leaf mould at its base. We blindly feel through all the barrenness of the world for something into which our roots may plunge that we may be nourished and firm. In Christ we may be "like a tree planted by the river of water"; out of Him we are "as the chaff," rootless, lifeless, profitless, and swept at last by the wind from the threshing floor. The choice is before every man-either to be rooted in Christ by faith, or to be rootless.

"Being built up in Him." The gradual continuous building up of the structure of a Christian character is doubly expressed in this word by the present tense which points to a process and by the prefixed preposition represented by "up," which points to the successive laying Of course of masonry upon course. We are the architects of our own characters. If our lives are based on Jesus Christ as their foundation, and every deed is in vital connection with Him, as at once its motive, its pattern, its power, its aim, and its reward, then we shall build holy and fair lives, which will be temples. Men do not merely grow as a leaf which "grows green and broad, and takes no care." The other metaphor of a building needs to be taken into account, to complete the former. Effort, patient continuous labour must be put forth. More than "forty and six years is this temple in building." A stone at a time is fitted into its place, and so after much toil and many years, as in the case of some mediaeval cathedral unfinished for centuries, the topstone is brought forth at last. This choice, too, is before all men-to build on Christ and so to build for eternity, or on sand and so to be crushed below the ruins of their fallen houses.

"Stablished in your faith, even as ye were taught." This is apparently simply a more definite way of putting substantially the same thoughts as in the former clauses. Possibly the meaning is "stablished by faith," the Colossians faith being the instrument of their establishment. But the Revised Version is probably right in its rendering, "stablished in," or as to, "your faith." Their faith, as Paul had just been saying, was steadfast, but it needed yet increased firmness. And this exhortation, as it were, translates the previous ones into more homely language, that if any man stumbled at the mysticism of the thoughts there, he might grasp the plain practicalness here. If we are established and confirmed in our faith, we shall be rooted and built up in Jesus, for it is faith which joins us to Him, and its increase measures our growth in and into Him.

There then is a very plain practical issue of these deep thoughts of union with Jesus. A progressive increase of our faith is the condition of all Christian progress. The faith which is already the firmest, and by its firmness may gladden an Apostle, is still capable of and needs strengthening. Its range can be enlarged, its tenacity increased, its power over heart and life reinforced. The eye of faith is never so keen but that it may become more longsighted; its grasp never so close but that it may be tightened; its realisation never so solid but that it may be more substantial; its authority never so great but that it may be made more absolute. This continual strengthening of faith is the most essential form of a Christians effort at self-improvement. Strengthen faith and you strengthen all graces; for it measures our reception of Divine help. And the furthest development which faith can attain should ever be sedulously kept in harmony with the initial teaching-"even as ye were taught." Progress does not consist in dropping the early truths of Jesus Christ the Lord for newer wisdom and more speculative religion, but in discovering ever deeper lessons and larger powers in these rudiments which are likewise the last and highest lessons which men can learn.

Further, as the daily effort of the believing soul ought to be to strengthen the quality of its faith, so it should be to increase its amount-"abounding in it with thanksgiving." Or if we adopt the reading of the Revised Version, we shall omit the "in it," and find here only an exhortation to thanksgiving. That is in any case the main idea of the clause, which adds to the former the thought that thanksgiving is an inseparable accompaniment of vigorous Christian life. It is to be called forth, of course, mainly by the great gift of Christ, in whom we are rooted and builded, and, in Pauls judgment, it is the very spring of Christian progress.

That constant temper of gratitude implies a habitual presence to the mind of Gods great mercy in His unspeakable gift, a continual glow of heart as we gaze, a continual appropriation of that gift for our very own, and a continual outflow of our hearts love to the Incarnate and Immortal Love. Such thankfulness will bind us to glad obedience, and will give swiftness to the foot and eagerness to the will, to run in the way of Gods commandments. It is like genial sunshine, all flowers breathe perfume and fruits ripen under its influence. It is the fire which kindles the sacrifice of life and makes it go up in fragrant incense clouds, acceptable to God. The highest nobleness of which man is capable is reached when, moved by the mercies of God, we yield ourselves living sacrifices, thank offerings to Him Who yielded Himself the sin offering for us. The life which is an influenced by thanksgiving will be pure, strong, happy, in its continual counting of its gifts, and in its thoughts of the Giver, and not least happy and beautiful in its glad surrender of itself to Him who has given Himself for and to it. The noblest offering that we can bring, the only recompense which Christ asks, is that our hearts and our lives should say, We thank thee, O Lord. "By Him, therefore, let us offer the sacrifice of praise to God continually," and the continual thanksgiving will ensure continuous growth in our Christian character, and a constant increase in the strength and depth of our faith.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Col 2:4. Μή τις, lest any man) So Col 2:8; Col 2:16; Col 2:18.—παραλογίζηται ἐν πιθανολογίᾳ, beguile you with enticing or plausible words) Comp. Rom 16:19, with what goes before. That is, an enticing plausible speech, which, for example, makes a show of humility, Col 2:18; Col 2:23. Some mixed together Judaism and the Eastern philosophy. See Budd. eccl. apost., pp. 466, 467.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_2:4. After this affecting introduction, testifying to his zealous striving for the Christian development of his readers, and thereby claiming their faithful adherence to his gospel, the warning now follows, for the sake of which Paul has prefixed Col_2:1-3 (τοῦτο). That τοῦτο does not refer merely to Col_2:3 (so Oecumenius, Theophylact, Calvin, Zanchius, Estius, and others, including Bähr and Böhmer; Huther is undecided) is in itself probable, since Col_2:1-3 form a connected sentence admirably preparatory in its entire purport for what follows, and is confirmed by Col_2:5, which glances back to Col_2:1. Hence: This contained in Col_2:1-3, which ye ought to know, I say with the design that, etc.

ἵνα μηδείς (see the critical remarks); comp. Mar_5:43; Tit_3:12; Rev_3:11, et al.

παραλογίζ.] In N. T., only found elsewhere in Jam_1:22 (see Theile in loc.); frequent in the later Greek writers since Demosthenes (822. 25, 1037. 15). It indicates, by a term borrowed from false reckoning, the deception and overreaching that take place through false reasoning. What particular sophistries the false teachers, whose agitations at all events tended (see Col_2:8 f.) to the disadvantage of the Pauline gospel, were guilty of, does not appear. It is certain, however, that they were not those suggested by Böhmer (nothing good can come out of Nazareth; one who was crucified cannot have possessed divine wisdom), since the false teachers were not non-Christians. Hardly did these beguiling sophistries affect the person of the apostle, as if he were not concerning himself about the confirming and training of churches not planted by himself, as Hofmann thinks. In that case we should have in Col_2:1-3 only a self-testimony to the contrary, which, as assertion against assertion, would neither have been skilful nor delicate; nor do we in what follows find any defence in opposition to personal calumniation. This applies also in opposition to Holtzmann, p. 177. The γάρ in Col_2:5 by no means requires this interpretation.

ἐν πιθανολογίᾳ] by means of persuading speech; Luthers with rational discourses misapprehends the meaning. It occurs in this place only in the N. T.; but see Plato, Theaet. p. 162 E; comp. Dem. 928. 14: λόγους θαυμασίως πιθανούς, also πιθανολογεῖν, Diog. L. x. 87; Diod. Sic. i. 39; and πιθανῶς λέγειν, Lucian, Amor. 7. Hence the art of persuasion: ἡ πιθανολογική, Arr. Epict. i. 8. 7.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 2:4-15 . PAUL URGES HIS READERS NOT TO BE BEGUILED BY PLAUSIBLE WORDS, BUT TO HOLD CHRIST FAST AS THE PRINCIPLE OF MORAL CONDUCT. THEY MUST LET NO ONE TAKE THEM CAPTIVE BY DECEITFUL PHILOSOPHY AND HUMAN TRADITION, WITH THE ELEMENTS OF THE WORLD AND NOT CHRIST FOR ITS CONTENT. IN HIM ALONE DWELLS THE WHOLE FULNESS OF THE GODHEAD, AND THEIR COMPLETENESS IS IN HIM. THEY HAVE DIED, BEEN BURIED AND RAISED WITH HIM, GOD HAS QUICKENED THEM WITH HIM, WHILE THEY WERE DEAD IN SINS, HAS CANCELLED THE HOSTILE LAW ON THE CROSS, AND SPOILED AND LED IN TRIUMPH THE PRINCIPALITIES AND POWERS.

Col 2:4 . τοῦτο λέγω . Haupt thinks the reference is only to Col 2:3 , but this verse looks back as far as 2 b , and Col 2:5 to Col 2:1 . Generally the reference of τοῦτο is thought to be Col 2:1-3 , though Soden thinks it is to Col 1:24 to Col 2:3 . παραλογίζηται means to deceive by false reckoning, then, as here, by false reasoning. πιθανολογίᾳ : “persuasive speech”. The word has no bad sense in itself, and what bad sense it has here it gets from παραλογ . Classical writers use it with the meaning of probable argument as opposed to strict demonstration.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. τοῦτο λέγω. The exact phrase here only, but with δέ [1Co 1:12]; Gal 3:17, and οὗν Eph 4:17 (cf. 1Th 4:15), in all of which cases the reference is to what follows and not, as here, primarily to what has preceded.

τοῦτο does not designate only Col 2:3, but Col 2:1-3, for St Paul’s reference to himself in Col 2:5 seems to be based upon Col 2:1-2. On the other hand τοῦτο would appear to have too particular a reference for it to include any part of the first chapter. He probably means I tell you of the trouble I take for you (whatever the false teachers may urge against me) that, etc. He then (Col 2:5) shows that his interest in them, and even knowledge of them, is unabated.

ἵνα, strictly final.

ὑμᾶς παραλογίζηται. In N.T. Jas 1:22†. Of (a) false reckoning, Isoc. 283 D, (b) false reasoning, and thus (c) cheating by false reasoning, e.g. 1Sa 28:12, (d) cheat generally, and so Gen 29:25 al. In our passage and Jas 1:22 there is no occasion to forsake the stricter meaning; “cheat you by false reasoning.” “The system against which St Paul here contends professed to be a φιλοσοφία (Col 2:8), and had a λόγον σοφίας (Col 2:23)” (Lightfoot); compare also Ignat. Magn. § 3.

πιθανολογίᾳ. Here only in the Greek Bible. “ ‘The use of probable arguments’ as opp. to demonstration (ἀπόδειξις), Plat. Theaet. 163 A” (Lidd. and Scott); cf. 1Co 2:4. Here evidently with some degree of depreciation (as often in πιθανός). “in plausibili sermone” (Beng.); cf. also Rom 16:18. We may suppose that one part of their argument was the unworthiness of human nature, not only in the practical life, Col 2:18; Col 2:23, but also doctrinally as regards Christ. Among such plausible arguments may have been these: that as men we are inferior to angels and therefore ought to worship them, and again that Christ by virtue of becoming man is Himself not superior to them. “Erant qui Judaismum et philosophiam orientalem commiscerent” (Beng.); compare Introd., ch. IV.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] See summary at the beginning of the chapter. [But (the contrast is between the assertion above, and the reason of it, now to be introduced)] this (viz. vv. 1-3, not ver. 3 only, as Thl., Calv., al.: for ver. 1 is alluded to in ver. 5,—and vv. 1-3 form a logically connected whole) I say, in order that (aim and design of it) no one may deceive you (the word is found in this sense in. Æsch. p. 16, 33, ἀπάτῃ τινὶ παραλογισάμενος ὑμᾶς,—ib. in Ctesiph. (Wetst.), ἢ τοὺς ἀκούοντας ἐπιλήσμονας ὑπολαμβάνεις ἢ σαυτὸν παραλογίζῃ—also in Diod. Sic., &c., in Wetst. See also Palm u. Rost sub voce) in (element in which the deceit works) persuasive discourse (add to the ref. Plato, Theæt. p. 162 e, σκοπεῖτε οὖν … εἰ ἀποδέξεσθε πιθανολογίᾳ τε κ. εἰκόσι περὶ τηλικούτων λεγομένους λόγους, and see 1Co 2:4):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. τοῦτο λέγω. In this expression τοῦτο often refers to what follows, but with ἵνα it refers to what precedes; cf. Joh 5:34. τοῦτο is not to be limited to ver. 3. Ver. 5 shows that 1-3 are included, if, indeed, the reference does not extend further back.

δέ is omitted in א* A* (apparently) B, but added in אc Acorr. C D K L P, and apparently all other authorities. Weiss considers it certainly genuine.

ἳνα μηδείς. So א* A B C D P al. ἳνα μή τις, אc K L, most MSS.

παραλογίζηται. In N.T. only here and Jas 1:22; frequent in Sept. and later Greek writers. It applies primarily to false reckoning, and thence to fallacious reasoning; hence, παραλογισμός, a fallacy or paralogism; cf. ἀπάτῃ τινι παραλογισάμενος ὑμᾶς, Aeschines, p. 16, 33.

ἐν πιθανολογίᾳ. “By persuasive speech,” “a persuasive style,” Moule. The word occurs in Plato, Theaet. p. 162 E (πιθανολογίᾳ τε καὶ εἰκόσι); the verb πιθανολογεῖν in Arist. Eth. Nic. i. 1; also Diog. Laert. x. 87, al. In classical writers the sense is only that of probable reasoning as opposed to demonstration; but see Demosth. 928, 14, λόγους θαυμασίως πιθανούς, and ἡ πιθανολογική= “the art of persuasion,” Arrian, Epict. i. 8. 7.

Compare St. Paul, 1Co 2:4, οὐκ ἐν πειθοῖς σοφίας λόγοις, ἀλλʼ ἐν ἀποδείξει πνεύματος. πιθανολογία expresses the subjective means of persuasion, the personal influence; παραλογ. the objective, the appearance of logic.

4. The foregoing interpretations assume that ἀπεκδυσάμενος, being in the middle voice, must mean “stripping from himself.” But the middle often only expresses a personal interest, and the cognate verb ἀπεδυσάμεθα occurs in Plato, Rep. p. 612 A (quoted by Meyer), in the sense “nudavimus.” Nor does the fact that in 3:9 the same verb in the same voice means “strip from oneself,” decide the question as to its meaning here. As Bp. Perowne observes (apud Moule), there are classical parallels to such a varying use of the middle in neighbouring contexts See Soph. Ajax, 245, 647. It is allowable, therefore, to take the verb here in the sense “spoil, disarm,” the middle conveying the idea “sibi exspoliare.” This sense, accordingly, is adopted by Bengel, De Wette, Meyer, Moule, Eadie, Soden. Most of these, however, understand as in (1) (2) by the ἀρχαὶ καὶ ἐξουσίαι the infernal powers. Some of the objections made to (2) apply to this view also. First, that if these were intended we should expect this to be specified; and, secondly, that it does not harmonise with the context. What had the disarming of the infernal powers to do with the abolition of the δόγματα? or what connexion had the assertion of it with the warning against the θρησκεία τῶν ἀγγέλων? Meyer’s explanation is that it was in sin that these powers had their strength in their hostility to God, and “the power of sin was in the Law” (1Co 15:56); hence with the law “the infernal power stands and falls.” Surely a faulty argument. The abolition of the law does not do away with sin. Moule, again, says, “He who is King of all orders of good angels is here presented as Conqueror of their evil counterpart.” This supposes that τὰς ἀρχάς, κ.τ.λ., here are actually contrasted with πάσης ἀρχῆς, κ.τ.λ., in ver. 10, of which contrast there is no indication.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Beguile [παραλογιζηται] . Only here and Jas 1:22. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishop, says : "He that fails in this, does not deceive the visible bishop, but attempts to cheat [παραλογιζεται] the Invisible" (Epistle to Magnesians, 3.). The word is found in the Septuagint, Jos 9:22; 1Sa 19:17; 2Sa 21:5.

Enticing words [πιθανολογια] . Rev., persuasiveness of speech. Only here in the New Testament. In classical Greek, of probable argument as opposed to demonstration. So Plato : "Reflect whether you are disposed to admit of probability [πιθανολογια] and figures of speech in matters of such importance" (" Theaetetus, " 163). Compare 1Co 2:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

A passing over to the treatise following against the corruptions of Christianity.

With a framed kind of talk made to persuade.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And--"Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity.

enticing words--plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Lest any man should beguile you] The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the conclusions appear to be fairly drawn from the premises, but the premises are either assumed without evidence, or false in themselves; but this not being easily discovered, the unthinking or unwary are carried away by the conclusions which are drawn from these premises. And this result is clearly intimated by the term πιθανολογια, enticing words, plausible conclusions or deductions from this mode of reasoning. The apostle seems to allude to the Gentile philosophers, who were notorious for this kind of argumentation. Plato and Socrates are not free from it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. This I say, that no man may deceive you. As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion — that the knowledge of Christ is of itself amply sufficient. And, unquestionably, this is the key that can close the door against all base errors. For what is the reason why mankind have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, but this — that, despising the simplicity of the gospel, they have ventured to aspire higher? All the errors, accordingly, that are in Popery, must be reckoned as proceeding from this ingratitude — that, not resting satisfied with Christ alone, they have given themselves up to strange doctrines.

With propriety, therefore, does the Apostle act in writing to the Hebrews, inasmuch as, when wishing to exhort believers not to allow themselves to be led astray by strange or new doctrines, he first of all makes use of this foundation —

Christ yesterday, and to-day, and for ever. (Hebrews 13:8.)

By this he means, that those are out of danger who remain in Christ, but that those who are not satisfied with Christ are exposed to all fallacies and deceptions. So Paul here would have every one, that would not be deceived, be fortified by means of this principle — that it is not lawful for a Christian man to know anything except Christ. Everything that will be brought forward after this, let it have ever so imposing an appearance, will, nevertheless, be of no value. In fine, there will be no persuasiveness of speech that can turn aside so much as the breadth of a finger the minds of those that have devoted their understanding to Christ. It is a passage, certainly, that ought to be singularly esteemed. For as he who has taught men to know nothing except Christ, has provided against all wicked doctrines, so there is the same reason why we should at this day destroy the whole of Popery, which, it is manifest, is built on ignorance of Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Beguile you.—“To beguile” here is to reason into error; and “enticing words” are words of persuasion rather than of reason or revelation. Both words are used by St. Paul only in this passage. It would be difficult to describe more accurately the marvellous fabrics of Gnostic speculation, each step claiming to be based on some fancied probability or metaphysical propriety, but the whole as artificial as the cycles and epicycles of the old Ptolemaic astronomy. We know these in all the elaborate monstrosity of full growth; St. Paul doubtless saw them as yet only in embryo.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. And this I say, lest &c.] He states the precise practical occasion of such a general statement of truth. It is, the danger now surrounding the Colossians, and of which Paul, though absent, is keenly and lovingly cognizant.

beguile you] Lit., “reason you aside,” “lead you astray by reasoning.”

enticing words] Almost, “a persuasive style,” as distinguished from the power of solid facts truly presented and received. The pretensions of speculative heresy, always flattering man rather than humbling him, would answer this description exactly.—R.V., persuasiveness of speech.—“The subtlety of human reasonings has always been the stumbling-block of faith” (Quesnel).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this I say,.... That he had such a conflict for them, and had told them of his care and fear on their account, and had signified his great desire that they might arrive to a more large and certain knowledge of the mysteries of grace, and had asserted that all solid spiritual wisdom and knowledge were in Christ; all which he said, to show his affection for them; to observe unto them, that there was no need to seek for wisdom and knowledge elsewhere, since there was such a fulness of it in Christ, and the Gospel; and to put them upon their guard against false teachers:

lest any man should beguile you with enticing words; by which are meant, not apt and pertinent words, such as are suited to the minds of men, and proper to convey right ideas of divine truth, poignant expressions, sound speech, and strong reasonings; for such the apostle himself used, and yet not enticing words of men's wisdom; and which design mere words, great swelling words of vanity, which like bubbles look big, and make a great noise, but contain nothing but wind and emptiness; fair speeches, specious pretences, false colourings, fallacious reasonings, a show of probability, and appearance of science, falsely so called; whereby deceitful workers, such as the followers of Simon Magus and the Gnostics, used, whom the apostle had in view; beguiled unstable souls, and deceived the hearts of the simple: wherefore the apostle said the above things, showing that all true wisdom was in Christ, and all spiritual knowledge was in the pure and unmixed Gospel; which was not to be parted with for other things, which through art and management, and the cunning craftiness of men, might at first sight carry in them a show of probability, and appearance of truth. The gold, the silver, and precious stones of divine truths, which have been proved by the standard, are not to be given up for such as only look like them, being wrought up through the fallacy of men; who by a set of unmeaning words, paralogisms, and false reasonings, lie in wait to deceive.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And this I say, lest any man should beguile you with enticing words.

Ver. 4. With enticing words] With probable and persuasible speeches, πιθανολογια. It is not safe for simple men to hear heretics; for though they may think themselves able enough to answer them, yet they have a notable faculty of persuading the credulous and less cautelous. {a} The Valentinian heretics had an art to persuade before they taught. (Tertull.) The locusts have faces like women. In the year 497, Pope Anastasius II, seeking to reduce the heretic Acacius, was seduced by him.

{a} Cautious, wary, heedful, circumspect. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And this I say - Respecting the character and sufficiency of the truth revealed in Christ.

Lest any man should beguile you - Deceive you, lead you away from the truth.

With enticing words - Artful words, smooth and plausible arguments; such as were employed by the Greek sophists and rhetoricians.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That no man may deceive you.[1] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing in this manner their fabulous inventions; it is likely some disciples of Simon the magician. (Witham) --- The false teachers whom St. Paul wished to refute, despising the doctrines of the gospel, which appeared too simple and common, affected mysterious discourses, and examined the doctrine of the apostles, according to the maxims and axioms of philosophers. They also denied that Christ was God. (Tirinus) --- May not this advice be at present applicable to many of our Christian brethren, who are but too often led away by trusting too much to the vain reasonings of man. (Haydock)

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[BIBLIOGRAPHY]

Decipiat, Greek: paralogizetai, fallaci ratiocinatione.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And this I say; here he suggests the ground of his insisting upon the excellent treasures of the saving knowledge of Christ, and the ample description of him.

Lest any man should beguile you; to this end, that he might fortify them against delusion by paralogisms, or sophistical and false reasonings, fallacious arguing, (as the word notes, Jam 1:22), under a colourable pretence and show of wisdom, Col 2:8,18,23. With enticing words; set off with rhetorical suasions and embellishments, intimating the prevalency of such blandishments, with fair words and good speeches to seduce the simple, if the heart were not established with grace, Rom 16:18; Eph 4:14; 5:6; Heb 13:9; and therefore, esteeming the excellent knowledge of Christ, and being found in him, Phi 3:8,9, they should beware of whatever, under a show of religion, is introduced to seduce them from the simplicity that is in Christ, 2Co 11:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Beguile you—The statements of the three preceding verses are intended to guard them against being deceived by false reasoning or artful rhetoric.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Note here, How exceedingly desirous the apostle was, that the Colossians might continue sound in the Christian faith, and be preserved out of the hands of false teachers, who by false arguments, and ensnaring persuasions sought to beguile them, in matters of religion: We are in greater danger from the subtle seducer, than we are from the fiery persecutor; sophistical arguments, and insinuating persuasions, captivate those persons whom violence could never have brought over to their party; therefore is our apostle so earnest with the Colossians, that none should beguile them with inticing words.

Note farther, How our apostle gives another reason for this his solicitous care for them, namely, his fervent affection towards them, notwithstanding his great distance from them, for though not in body, yet in mind he was present with them, and having received from Epaphras an account of the good order and government of their church, and of the stedfastness fo their faith in Christ, the notices thereof were matter of exceeding joy and rejoicing to him: Though absent in the flesh, yet am I with you in the Spirit, joying &c.

Learn hence, That a church’s steadfastness in the faith of Christ, and unity amongst themselves in gospel-order, doth render a church a joyful object to all beholders, and particularly to the ministers and ambassadors of Christ, who greatly rejoice therein.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4–8. Lest any man should beguile you. Had they full knowledge (verse 2) this would not be possible.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

trick

This means to cause someone to believe something that is not true, so he acts on that belief, and suffers harm as a result.

persuasive speech

speech that will make a person think differently

not with you in the flesh

The person's flesh, or physical body, is a metonym for the person. AT: "not physically present with you" (See: Metonymy)

I am with you in spirit

Being with someone in spirit is a metaphor for thinking continually about that person. AT: "I continually think about you" (See: Idiom)

good order

doing things properly

the strength of your faith

"how nothing and no one can cause you to stop believing"

translationWords

spirit

joy

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

σοφίας καὶ γνώσεως] The two words occur together again Rom. xi. 33 ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ, 1 Cor. xii. 8. They are found in conjunction also several times in the LXX of Eccles. i. 7, 16, 18, ii. 21, 26, ix. 10, where חבכוה is represented by σοφία and דעת by γνῶσις. While γνῶσις is simply intuitive, σοφία is ratiocinative also. While γνῶσις applies chiefly to the apprehension of truths, σοφία superadds the power of reasoning about them and tracing their relations. When Bengel on 1 Cor. xii. 8 sq. says, ‘Cognitio [γνῶσις] est quasi visus; sapientia [σοφία] visus cum sapore,’ he is so far right; but when he adds, ‘cognitio, rerum agendarum; sapientia, rerum aeternarum,’ he is quite wide of the mark. Substantially the same, and equally wrong, is St Augustine’s distinction de Trin. xii. 20, 25 (VIII. pp. 923, 926) ‘intelligendum est ad contemplationem sapientiam [σοφίαν], ad actionem scientiam [γνῶσιν] pertinere ... quod alia [σοφία] sit intellectualis cognitio aeternarum rerum, alia [γνῶσις] rationalis temporalium’ (comp. xiv. 3, p. 948), and again de Div. Quæst. ad Simpl.> ii. 2 § 3 (VI. p. 114) ‘ita discerni probabiliter solent, ut sapientia pertineat ad intellectum æternorum, scientia vero ad ea quæ sensibus corporis experimur.’ This is directly opposed to usage. In Aristotle Eth. Nic. i. 1 γνῶσις is opposed to πρᾶξις. In St Paul it is connected with the apprehension of eternal mysteries, 1 Cor. xiii. 2 εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν. On the relation of σοφία to σύνεσις see above, i. 9.

ἀπόκρυφοι] So 1 Cor. ii. 7 λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην. As before in τέλειος (i. 28), so here again in ἀπόκρυφοι the Apostle adopts a favourite term of the Gnostic teachers, only that he may refute a favourite doctrine. The word apocrypha was especially applied to those esoteric writings, for which such sectarians claimed an auctoritas secreta (Aug. c. Faust. xi. 2, VIII. p. 219) and which they carefully guarded from publication after the manner of their Jewish prototypes the Essenes (see above p. 89 sq.): comp. Iren. i. 20. 1 ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, Clem. Alex. Strom. i. 15 (p. 357) βίβλους ἀποκρύφους τἀνδρὸς τοῦδε οἱ τὴν Προδίκου μετιόντες ἅιρεσιν αὐχοῦσι κεκτῆσθαι, ib. iii. 4 (p. 524) ἐρρύη δὲ αὐτοῖς τὸ δόγμα ἔκ τινος ἀποκρύφου. See also the application of the text Prov. ix. 17 ἄρτων κρυφίων ἡδέως ἅψασθε to these heretics in Strom. i. 19 (p. 375). Thus the word apocrypha in the first instance was an honourable appellation applied by the heretics themselves to their esoteric doctrine and their secret books; but owing to the general character of these works the term, as adopted by orthodox writers, got to signify ‘false,’ ‘spurious.’ The early fathers never apply it, as it is now applied, to deutero-canonical writings, but confine it to supposititious and heretical works: see Smith’s Dictionary of the Bible s.v. In the text St Paul uses it καταχρηστικῶς, as he uses μυστήριον. ‘All the richest treasures of that secret wisdom,’ he would say, ‘on which you lay so much stress, are buried in Christ, and being buried there are accessible to all alike who seek Him.’ But, while the term ἀπόκρυφος is adopted because it was used to designate the secret doctrine and writings of the heretics, it is also entirely in keeping with the metaphor of the ‘treasure’; e.g. Is. xlv. 3 δώσω σοι θησαυροὺς σκοτεινοὺς ἀποκρύφους, 1 Macc. i. 23 ἔλαβε τοὺς θησαυροὺς τοὺς ἀποκρύφους, Dan. xi. 43 ἐν τοῖς ἀποκρύφοις τοῦ χρυσοῦ καὶ τοῦ αργύρου: comp. Matt. xiii. 44.

The stress thus laid on ἀπόκρυφοι will explain its position. It is not connected with εἰσιν, but must be taken apart as a secondary predicate: comp. ver. 10 ἐστὲ ἐν αὐτῷ πεπληρωμένοι, iii. 1 οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, James i. 17 πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον κ.τ.λ.

4–7. ‘I do not say this without a purpose. I wish to warn you against any who would lead you astray by specious argument and persuasive rhetoric. For I am not an indifferent spectator of your doings. Although I am absent from you in my flesh, yet I am present with you in my spirit. I rejoice to behold the orderly array and the solid phalanx which your faith towards Christ presents against the assaults of the foe. I entreat you therefore not to abandon the Christ, as you learnt from Epaphras to know Him, even Jesus the Lord, but to walk still in Him as heretofore. I would have you firmly rooted once for all in Him. I desire to see you built up higher in Him day by day, to see you growing ever stronger and stronger through your faith, while you remain true to the lessons taught you of old, so that you may abound in it, and thus abounding may pour forth your hearts in gratitude to God the giver of all.’

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.