Colossians 2:5

Col_2:5

Though I be absent in the flesh.

I. The mode of the apostles affection towards the Colossians.

1. He shows that he was never so far away: from them but in mind, care, and thought he was with them. This was necessary lest they should think he was ignorant of them and indifferent to them, never having visited them. It is the peculiarity of the lover not to be severed in mind from those whom he loves, although separated by space.

2. He rejoiced at what he beheld in them, and expressed himself thus, lest they should suppose he doubted their constancy since he so earnestly exhorted them to perseverance (Php_4:1).

3. Hence we infer that--

(1) A minister ought to be always present with his flock--if not in body, by care and thought and prayer.

(2) A ministers true joy arises from the fact that his people continue and increase in spiritual blessings, not that he himself is enriched in temporals.

(3) The state which occasions his joy should cause his solicitude; for Paul in consequence of his joy at their state, labours the more earnestly lest they be cast down by impostors.

II. The cause of the apostles affection. Note that his praise is most skilful and a strong inducement to perseverance in the thing praised. He who praises what you do declares--

(1) That it is good, for otherwise it would not be fit to be praised.

(2) That it is easy to you, because you have so long effected it.

(3) That it would be disgraceful if you desist, because praise earned is never lost without shame. The apostle rejoiced because of--

1. Their order, which denotes--

(1) The settled manners of the individuals. Goodness of manners is constantly included in order in the scriptures, just as, on the contrary, they who are of bad manners are said to walk disorderly (2Th_3:6).

(2) The well-appointed discipline of the Church; which teaches ministers to rule well, subjects to obey duly; and compels the negligent and refractory to perform their duty (1Co_14:40; 1Ti_1:3).

(3) Their agreement and concord. Order is a military term, and denotes a compact body of soldiers marshalled in due order. He intimates, therefore, that he regarded them as a well arranged phalanx, cleaving together in the unity of the faith, and therefore invincible.

2. Their steadfastness of faith in Christ, which denotes--

(1) That they suffered not the true doctrine to be wrested from them, but remained firm and unmoveable in it like soldiers at their post.

(2) That they did not permit strange doctrines to mingle with it; but filled their minds with sacred truth, the inventions of men being excluded from the business of faith. For that is properly said to be solid which is full of itself alone.

3. Hence we learn--

(1) when the mind wavers and vacillates between various opinions, that is not a steadfast faith, but an empty shadow of it. It is the will of God, therefore that our assent to the cause of religion be without hesitation. A faith suspended between conflicting opinions is reproved (1Ki_18:11).

(2) That faith also which together with the gospel admits the traditions and inventions of men is not steadfast but hollow. (Bp. Davenant.)

Phases of human nature

I. A power that is common to man as man. Though I be absent … spirit. Here is a power of going forth from the body--visiting distant scenes and taking an interest in them. This power we are always using. Our minds are ever away somewhere--they move with lightning rapidity across oceans, continents, and even worlds; they span the ages in a moment. We thank God for this power. Brutes have it not; it makes us indepen dent of time and space, and gives to life an eternal freshness and an infinite variety.

II. A spiritual condition peculiar to some men.

1. Spiritual order- harmony with ourselves, the universe, God.

2. Stability. Steadfastness to Christ, settled in hope, confidence. What a blessed state! how devoutly to be desired!

III. A social delight experienced by Christly men. Joying, etc. Though Pauls body was in Rome, his spirit was in Colossae rejoicing in the happiness of the Christians there. (D. Thomas, D. D.)

The separation of friends

I. The condition anticipated--Though I be absent in the body.

1. Whatever may be the number and importance of our relations to our fellows, we are unable to be personally in contact with them in every place. Mercifully we are not permitted to be ubiquitous, and are only suffered to be migratory for self-preservation. This restriction promotes the order, improvement, and happiness of society.

2. But is not it a hindrance to the discharge of our relationships to be absent from them? No, or it would not be made the rule for us by an all-wise God. Observe how it is made the law of Providence in regard to our nearest relations: A man shall leave father and mother, and cleave to his wife. In how many business necessitates absence in the flesh.

3. God would teach us by this law--

(1) The temporary nature of existing relations in the flesh, so that we are warned not to regard such as our highest ties. Father and mother, husband and wife, are sweet bonds; but the fact that so many circumstances cause absence, and that death will soon close such relations, ought to lead us to seek other and more enduring relations in the spirit. Who is my mother, said Jesus. He that doeth the will of God, etc.

(2) The duty of improving our relationships while yet present. Did we realize the law of absence would not a greater spirit of kindness, forbearance, and service be excited?

(3) Not to look to the arm of flesh, but to God. The tendency to make much of the human instrument because he is present is natural to man. Christ declared His absence in the flesh to be expedient for His disciples. Who can doubt that one design of Christ in the changes of spheres appointed to His ministers, e.g., is to elevate His Churchs faith and to excite them to rely on His Spirit.

(4) The cultivation of Christian love in its highest exercise. The love exercised when present has to be purified from inferior motives by absence. Absence from his country purifies the fires of a patriots love. So instead of loving the Colossians less, Paul loved them the more.

II. The communion maintained. Happily we are so constituted that the law which compels our fleshly separations is abundantly compensated by the liberty of the spirit. Paul was with the Colossians in spirit, praying for them wherever he might be, and meeting them around a common mercy seat. (G. B. Birch.)

Apostolic praise of order and stability

The apostle commended--

I. The external order of the church--Beholding your order. This is mentioned first because it first meets the eye, though all external discipline must spring from faith.

II. The apostle cherished a deep, personal interest in their welfare.

1. In spirit He was present with them.

2. While the Church pre serves its order and stability it is invulnerable.

3. It is cause of rejoicing when the Church faithfully maintains the conquests already won. (G. Barlow.)

Order and steadfastness

The apostle looked forth from Rome with that spiritual second sight to which distance is as nothing. He surveyed churches remote in space, the Colossian among the rest. In praising its condition, he uses an image derived from the order and solidity of the soldiers of the Praetorian guard, whom he saw so constantly during his captivity (Php_1:13; Eph_6:11; Php_4:7). Order properly consists in the due disposition of parts in reference to the whole; steadfastness lit. what is made firm; hence sometimes the solidified body, the solid strength of an army (1Ma_9:14; 1Ma_10:50). The first is the orderly organization, without which strength evaporates; the second solid strength, without which order is a hollow parade. The Churchs proper organic form and solid definite conviction of the unalterable elements of the Christian creed are closely connected in the apostles mind as they have been in the history of the Church. The Colossian Church presents itself to him as an army--as to the Churchs form, in serried order; as to the Churchs creed, solid at the core. (Bp. Alexander.)

A lofty Church ideal.

I. Outwardly, an orderly disciplined army.

1. Paul was no martinet, anxious about the pedantry of the parade ground, but he knew the need of organization and drill--a place for every man and every man in his place. 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, more play was given to the single man; but the difference between them was not that of order and disorder, but that of two systems, each organized but on different principles, and for different purposes.

2. Some Churches give more weight to the principle of authority; others to that of individuality; but the former has no right to reproach the other as necessarily defective in order. Some Churches are all drill; the Churches of looser organization are in danger of making too little of organization. But both need that all their members should be more penetrated with the sense of unity, and should fill each his place in the work of the body. The proportion of idlers in all Churches is a scandal and a weakness. However 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 professed 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 gun drill.

II. Inwardly, a stedfast faith.

1. 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 soldiers who set David on the throne were men that could keep rank, they were not of a double heart--discipline and whole-hearted enthusiasm. 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 pipe-clay and drill, which ran like hares before the ragged levies which the French revolution flung across the border.

2. If the rendering steadfastness be adopted, the phrase will mean firmness which characterizes your faith. But some propose foundation, that which is made steadfast, in which case the meaning will either be the firm foundation (for your lives) which consists of your faith, or, the firm foundation which your faith has. Paul rejoices, seeing that their faith towards Christ has a basis unshaken by assaults.

3. 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 be a true faith, but the very idea of faith implies solid assurance and fixed confidence. It should not be like a 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 hearts cause it to fluctuate. And that we may do so we must keep up a true and close communion with Jesus Christ. (A. Maclaren, D. D.)

The faith and order of the gospel recommended.

I. The order of a gospel church. It was the constant custom of the apostles to organize their converts into Churches (Act_15:36; Act_15:41). The order may be considered in relation to the whole Church as a body (1Co_14:40; Tit_1:5), and to its members in their personal behaviour (2Th_3:6; 2Th_3:11). Both of these will be taken in ii we consider the order of a Church of Christ.

1. With respect to its constitution.

(1) New Testament Churches consist of such Christians as meet together in a given place for religious worship and discipline. The word Church signifies

(a) the catholic invisible Church which consists of all the elect united to Christ their head (Eph_1:22; Eph_5:25):

(b) the universal visible Church or kingdom of Christ;

(c) a Christian family all of which are professed believers joining together in the worship of God (Col_4:15; Rom_16:3; Rom_16:5; Rom_16:10; Rom_16:15).

(d) But the most common sense is that of particular Churches founded for the celebration of sacred ordinances. Hence we read of the Church at Corinth, at Rome, etc.

(2) These Churches consist of professing believers who, in the judgment of charity, are real saints (Col_1:2; Rom_1:7; 1Co_1:2, etc.)

(3) These professing believers are formed into a Church state, by mutual agreement, for walking together in all the ordinances of Christ according to the will of God (Mat_18:15-20; 2Co_8:5; Act_2:41-42; Act_2:46; 2Co_9:13).

2. With respect to its officers. It cannot be completed without these who ate necessary for the regular adminstration.

These are--

1. Bishops or Elders (Php_1:1; Act_20:28), whose office is to feed the flock (Act_20:17; Jer_3:15), to rule well and labour in word and doctrine (1Ti_5:17).

2. Deacons, who have care of the secular affairs of the Church (Act_6:1-15.)

3. With respect to its worship. A particular Church is the seat of all ordinances, and when it is furnished with proper officers it is in due order for the celebration of them. Churches ought to join in the ordinances of general communion, whether they have a pastor or not (Act_12:5; Mat_18:19-20). But preaching, blessing in the name of the Lord, and the administration of the sacraments are a proper province of the pastor, with the agreement of the Church as to time and place. As ministers are not to be lords over Gods heritage (1Pe_5:3; 2Co_1:24), so neither they nor the people are to call any man master (Mat_23:8-10).

4. As to its discipline (Mat_18:17; 2Co_2:6-8). As any society has the right of including and excluding members, so has the Church. And as for government, Act_15:1-41. shows that even when apostles were presiding the Church had a right of being consulted.

5. With respect to the purity of its manners, and the behaviour of its members towards one another and their pastor. They are saints and should be holy; they are brethren and should be kind and helpful; they are under their pastors (Heb_13:17) and should encourage, strengthen, and submit to them.

II. The steadfastness of their faith in Christ,

1. Christ is the object of their faith.

2. Faith is the doctrine (Gal_1:23; Php_1:27; Jud_1:3) and the grace of faith. Both are probably meant here (see verses 7, 8, and verse 6).

3. Steadfastness signifies--

(1) The substantial solidity of their faith in opposition to flashy notions and corrupt mixtures (1Co_2:5, and verses 4, 7, 8.).

(2) Its strength in opposition to weakness (Rom_4:18; Rom_4:21).

(3) Its constancy m opposition to wavering (Heb_6:19; Eph_4:14-15; Col_1:23; Heb_10:39).

(4) A holy resolution or courage, in opposition to shyness or cowardice in their profession of it (Col_1:4; Rom_1:8; 1Th_1:8; Heb_10:23).

III. The joy that attends the beholding of these.

1. On the part of pastor, people, and other Churches.

2. Because thereby Christ is honoured, the Church edified, religion recommended, the faith confirmed, and other believers encouraged. (J. Guyse, D. D.)

The value of steadfast faith

Faith is the standard-bearer in every spiritual conflict; and if the standard-bearer fall, then it is an evil day. If faith fails, everything fails: courage fails, patience fails, hope fails, love fails, joy fails. Faith is the root-grace; and if this be not in order, then the leafage of the soul, which shows itself in the form of other graces, will soon begin to wither. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

For if indeed I am absent in the flesh, yet in the spirit I am with you (1Th_2:17; 1Co_5:3, 1Co_5:4) The connection of this verse with the last is not obvious. Ellicott, following Chrysostom, makes St. Paul"s spiritual presence the reason for his being able to give the Colossians this warning; Meyer, his bodily absence the reason for their needing it. It is better, with Lightfoot, to see here a general explanatory reference to the previous context, a renewed declaration (ver. 1) of watchful interest in these distant brethren and a hearty acknowledgment of their Christian loyalty. The tone of authoritative warning just assumed (ver. 4) is thus justified, and yet softened (compare the apologetic tone of. (Rom_15:14, Rom_15:15) The phrase, "if I am absent," does not imply a previous presence (see note, ver. 1). Rejoicing and beholding your order, and the steadfastness of your faith in Christ (Php_1:4-8, 27; 1Co_1:5-8; 1Th_2:13; 2Th_1:4) St. Paul dos not say, "rejoicing in beholding." The consciousness of union with brethren far away, whom he has never seen (ver. 1), is itself a joy; and this joy is heightened by what he sees through the eyes of Epaphras (Col_1:4, 6-8: comp. 2Co_7:7) of the condition of this Church. Taxiv and sterewma are military terms, denoting the "ordered array" and "solid front" of an army prepared for battle (Lightfoot, Hofmann): comp. Eph_6:11, etc.; Php_1:27. Others find the figure of a building underlying the second word Vulgate, firmamentum ("solid basis") and this is its more usual meaning, and agrees with ver. 7 and Col_1:23 (comp. 2Ti_2:19 1Pe_5:9; Act_16:5; also. Psa_18:2, LXX, for the noun, not found, elsewhere in the New Testament) The precise expression, "faith in Christ" (literally, into eijv, not ejn, as in Col_1:4, (see note) occurs only here in the New Testament; in Act_24:24 read "in Christ Jesus." In such passagesstiv (Rom_3:22, Rom_3:26) (where pi) is followed by the genitive), Christ appears as object of faith; in such as Col_1:4 and 2:5 he is its ground or substratum, that in which it rests and dwells, into which it roots itself.

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

Col 2:5. Χαίρων καὶ Βλέπων, joying and beholding) i.e. beholding with joy.—τάξιν, order) lest anything should be out of joint (‘lame’), Heb 12:13. Both individuals and those who are joined together should maintain order. Paul looks to those joined together, that they be knit together, συμβιβασθέντες, Col 2:2.—στερέωμα, stedfastness) that it may not easily lose order. Stedfast faith does not permit anything to be removed out of its order. This stedfastness is required in individuals, as the full assurance in Col 2:2. Order is understood to belong to love Faith is stedfastness when it is itself stedfast.

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

Col_2:5. A special reason, having reference to his bodily absence, by which his readers are encouraged not to allow themselves to be deceived.

τῇ σαρκί] with respect to the flesh, i.e. bodily. Comp. 1Co_5:3.

ἁλλά] at, yet am I on the other hand, beginning the apodosis; see on Rom_6:5 and 1Co_4:15.

τῷ πνεύματι] with respect to the spirit, i.e. mentally; my spirit, translating itself in thought into your midst, is along with you. Erroneously Grotius: Deus Paulo revelat, quae Colossis fierent, so that πνεῦμα would be meant of the Holy Spirit. According to Wiggers, in the Stud. u. Krit. 1838, p. 181, and Vaihinger, in Herzogs Encyklop. IV. p. 79, ἄπειμι takes for granted the apostles having been there previously. A quite groundless assumption; the verb expresses (ἀπό) the being away from, but does not indicate whether a person had been previously present or not, which can only be gathered from the connection or other circumstances of the case. In this case the context directly indicates, by Col_2:1, that a bodily παρεῖναι had not occurred. It is otherwise in 1Co_5:3; 2Co_10:1; 2Co_10:11; 2Co_13:2; 2Co_13:10; Php_1:27. Prom the similar expression in 1Co_5:3. Theodoret nevertheless infers that Paul ὡς θεασάμενος αὐτοὺς ἔγραψεν τὴν ἐπιστολήν.

σύν ὑμὶν] in your society, among you. Comp. Luk_8:38; Luk_22:56; Php_1:23; 1Th_4:17; 2Pe_1:18, et al.

χαίρων κ. βλέπων] There is here no illogical prefixing of the χαίρων in the lively feeling of joy (Huther, comp. de Wette); χαίρων rather expresses joy at the fact that he is with them spiritually, and καὶ βλέπων ὑμ. τὴν τάξιν κ.τ.λ. then adds what at this joyful being with the Colossians he sees in them, so that the description thus advances with κ. βλέπ.: in spirit I am along with you, rejoicing in this mental presence, and therewith seeing, etc. Comp. also Hofmann, who, however, imports into βλέπων the pregnant meaning not conveyed by the simple verb; it is as plainly present to my soul, as if I saw it with my eyes. This would be κ. ὡς βλέπων, or κ. ὡς ἐν ὀφθαλμοῖς βλ. Renderings blending the ideas, such as gaudeo videns (Grotius, Wolf, Bähr, Baumgarten-Crusius, Bleek, and others), or beholding with joy (Bengel, Heinrichs, Flatt), are at variance with the words as they stand. Some erroneously cite Josephus, Bell. iii. 10. 2, where χαίρω καὶ βλέπων (not βλέπω) means: I rejoice, when I even see it. Winer, p. 438 [E. T. 589], and Fritzsche, ad Rom. II. p. 425, supply with χαίρων the words: concerning you. But the supplying of ἐφʼ ὑμῖν is not justified by the context, which naturally suggests joy at the being together with the readers, for χαίρ. stands alongside of this as an accompanying relation without any other definition of object. And according to this view there is no ground at all for an explicative rendering of καί, which Winer still admits (so also Böhmer and Olshausen).

The testimony, moreover, which is given to the readers by βλέπων κ.τ.λ. is not inconsistent with the anxious conflict in Col_2:1; but, on the contrary, makes the latter, in a psychological point of view, all the more conceivable, when the dangers which threatened a state of things still even now so good are considered.

ὑμῶν τ. τάξιν] The prefixed pronoun owes this position to the favourable expectation which the Colossians, more than many others, have awakened in the apostle. The τάξις is order, orderly condition. Its antithesis is ἀταξία, Plato, Tim. p. 30 A. For the idea see Plato, Gorg. p. 504 A: τάξεως … καὶ κόσμου τυχοῦσα οἰκία, Polyb. i. 4. 6: ἡ σύμπασα σχέσις κ. τάξις τῆς οἰκουμένης, iii. 36. 6: ἡ … διαίρεσις κ. τάξις. It is often used of the organized condition of the state, Dem. 200. 4, Plat. Crit. p. 109 D; elsewhere also (see Sturz, Lex. Xen. IV. p. 245) of the army, sometimes to designate a section of it (a company of two λόχοι), and sometimes to express its regular arrangement in rank and file (Thuc. iii. 87. 2, iv. 72. 2, 126. 4, viii. 69. 1). Hofmann[83] takes both ΤΆΞ. and ΣΤΕΡΈΩΜΑ in a military sense. But the two words have not in and of themselves the military sense; they would receive it from the context, which is not the case here. Moreover, the meaning fortress, military bulwark, is expressed not by στερέωμα generally, but by ἜΡΥΜΑ or ὈΧΎΡΩΝΑ, 2Co_10:4. Hence, if we would avoid arbitrariness, we can only abide by the view that here ΤΆΞΙς means the orderly state of the Christian church, which has hitherto not been disturbed by sectarian divisions or forsaken by the readers. Comp. 1Co_14:40. To this outward condition Paul then subjoins the inner one, by which the former is conditioned: and the solid hold of your faith in Christ. στερέωμα, firmamentum, that which has been made firm (Arist. partt. an. ii. 9; Theophr. H. pl. v. 7. 3), a late word, often found in LXX., Aquila, Theodotion, Symmachus, and Apocrypha (see Schleusner, Thes. V. p. 102 f.), represents the stedfastness and immoveableness of faith in such a way, that the latter appears as protected by a strong work (with solid foundation, masonry, etc.) from injury (Eze_13:5; Psa_18:2; Psalms 3 Esdr. 8:81). On the subject-matter, comp. Act_16:5 : ἐστερεοῦντο τῇ πίστει, 1Pe_5:9 : ἈΝΤΊΣΤΗΤΕ ΣΤΕΡΕΟῚ Τῇ ΠΊΣΤΕΙ. The abstract firmness, however (Huther, de Wette, Baumgarten-Crusius, Bleek, and older expositors), which would be στερεότης, is never designated by the word. Chrysostom explains rightly: ὍΤΕ ΠΟΛΛᾺ ΣΥΝΑΓΑΓῺΝ ΣΥΓΚΟΛΛΉΣΕΙς ΠΥΚΝῶς ΚΑῚ ἈΔΙΑΣΠΑΣΤῶς, ΤΌΤΕ ΣΤΕΡΈΩΜΑ ΓΊΝΕΤΑΙ. The genitive τῆς πίστεως, finally, is not to be taken in such a way as to make faith the στερέωμα (Hofmann), which protects the readers, as if it were ΤῸ ὙΜῶΝ ΣΤΕΡΈΩΜΑ; but as the genitive of the subject, in such a way that their faith has the στερέωμα securing it, which Paul spiritually sees.

To call in question the unseducedness here attested (Baumgarten-Crusius, who leaves it a question whether the sense is not merely: if it is so), or to refer it to only a part of the church (Flatt), is a quite arbitrary result of unduly pressing the general utterance of commendation.

[83] Whom Holtzmann, p. 177, has too rashly followed.

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 2:5 . γὰρ is difficult. Meyer thinks that the fact of his spiritual presence is mentioned, in contrast to his bodily absence, as a reason why they should not let themselves be deceived. Ellicott (after Chrysostom) thinks that he is explaining why he can advise them, it is because he thus knows their need. Lightfoot, Soden, Findlay and Haupt think he explains his warning by his personal interest in them. καὶ goes closely with τῇ σαρκὶ . The dative is one of reference, and τῇ σαρκὶ is equivalent to “in the body”. There is not the least ground for the inference that Paul had ever been to Colossæ. τῷ πνεύματι : not “by the Holy Spirit,” but “in spirit”. Paul’s own spirit is meant as in 1Co 5:3-4 . σῦν ὑμῖν εἰμί : not simply among you, but “united with you through the warmest community of interest” (Sod.). χαίρων καὶ βλέπων . Many take this as if it were equivalent to “rejoicing to see,” but it is questionable if the words can mean this. If the object of his joy is the condition of the Church, we should have expected an inversion of the order, first seeing and then rejoicing at what he saw. Lightfoot explains the order as indicating that he looked because it gave him joy to look. Ellicott assumes a continuation of the words σῦν ὑμῖν , “rejoicing with you and beholding”. Meyer thinks χαίρων means rejoicing to be thus present with you in spirit. It is very difficult to decide as to the meaning, possibly Ellicott’s view is best. τὴν τάξιν καὶ τὸ στερέωμα . A military sense is often found in both of these nouns, though sometimes (as by Ol.) it is restricted to the latter. Meyer and Abbott deny the military reference altogether. Both words are used in a military sense, but this is suggested by the context, and it is said that “here the context suggests nothing of the kind” (Abb.). Haupt decides for it on the ground of the connexion. If the terms had been general, Paul would not have placed his joy over their order before his mention of their faith. But in representing them as a well-ordered army, and then expressing the same idea under the image of a bulwark which consists in their faith, the order is correct. It is, however, very questionable if an argument from order of this kind is to be pressed. Lightfoot translates στερέωμα “solid front”. It may have simply the sense of firm foundation. Whatever the precise force of the words, it is clear that the Church as a whole remained true to the doctrine it had been taught. πίστεως : cf. Act 16:5 , 1Pe 5:9 .

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

The manner of your Ecclesiastical discipline.

Doctrine.

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

For--argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present.

joying and beholding--beholding with joy.

order--your good order; answering to "knit together" (Col 2:2) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted," in Eph 4:16. Compare Co1 14:33, Co1 14:40.

steadfastness--Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.

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 5. For though I be absent in the flesh] It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical:-

Ει γαρ και τη σαρκι απειμι,

Αλλα τῳ πνευματι συν ὑμιν ειμι,

Χαιρων και βλεπων ὑμων την ταξιν, κ.τ.λ.

The whole verse shows that this Church was sound in doctrine, and strict in discipline. They had steadfast faith in Christ, and regular order or discipline among themselves.

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

5. For though I am absent in body. Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present. By praising, also, their present condition, he admonishes them not to fall back from it, or turn aside.

Rejoicing, says he, And seeing, that is — “Because I see.” For and means for, as is customary among the Latins and Greeks. “Go on as you have begun, for I know that hitherto you have pursued the right course, inasmuch as distance of place does not prevent me from beholding you with the eyes of the mind.”

Order and steadfastness. He mentions two things, in which the perfection of the Church consists — order among themselves, and faith in Christ. By the term order, he means — agreement, no less than duly regulated morals, and entire discipline. He commends their faith, in respect of its constancy and steadfastness, meaning that it is an empty shadow of faith, when the mind wavers and vacillates between different opinions.

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.

(5) Absent in the flesh.—Comp. 1Co_5:3, “I as absent in body and present in spirit.”

Your order, and the stedfastness.—The word “order” is used in 1Co_14:40; the word “stedfastness,” or solidity, is not found elsewhere in the New Testament, though the verb from which it is derived is found in Act_3:7; Act_3:16; Act_16:5, and the original adjective, from which the verb is derived, in 1Pe_5:9, “stedfast in the faith.” From the days of the ancient Greek interpreters downwards, it has been noted that both words have military associations—the one being used for discipline generally, and the other for the firm compact solidity of the phalanx; and (as in Eph_6:11-17) that the use of them may have been suggested by St. Paul’s captivity under military guard. If both words be referred to their “faith,” the Apostle obviously characterises it as having right “order” (or, harmony) in its various parts, and a strong “solidity” against all trials.

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

5. For] He means that he knows the need of such warning, though he is so far away. He is close to them “in spirit.”

in the spirit] Is this the human spirit or the Divine? 1Co_5:4 (with 3) appears to decide for the former. It is scarcely enough to say (as Lightfoot) that this is “the common antithesis of flesh and spirit, or body and spirit;” for in many important passages (e.g. Gal_5:16-18) the antithesis to “the flesh” is precisely the Divine Spirit dwelling in the man. And here the meaning might well be (cp. 2Co_12:2-3) that in some way supernatural the Holy Spirit gave him, in spite of bodily absence, a mysterious presence of intuitive consciousness. But the tone of the context is in favour of a simpler meaning; and “flesh,” here used evidently in its most literal sense, points the same way. And so the words “my spirit” (1Co_5:4) present a true parallel and explanation; though even there a certain mystery seems to be indicated. He is present in the sense of spiritual love and influence.—Jerome compares Elisha and Gehazi (2Ki_5:26).

joying and beholding] The “joy” of what he hears of them leads him more vividly to “behold” them, as if in actual view.—Observe his loving wish to dwell even here on their brighter side.

order … stedfastness] Both words are military; Lightfoot renders them orderly array and solid front respectively. “The enforced companionship of St Paul with the soldiers of the Prætorian Guard at this time (Php_1:13) might have suggested this image. At all events in the contemporary Epistle (Eph_6:14 sq.) we have an elaborate metaphor from the armour of a soldier” (Lightfoot).

“Stedfastness (solidity) of your faith”:—cp. Act_16:5 (lit., “grew solid in (or by) their faith”); 1Pe_5:9 (lit., “whom resist, solid in (or by) your faith”).—The “solidity” in all these places implies at once the compact spiritual steadiness of the community and (the true and necessary condition to such steadiness) the simplicity and thoroughness of the individual as a believer.

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.

For though I be absent in the flesh,.... Or body, as the Ethiopic version reads it, and as it is expressed in Co1 5:3; here the apostle anticipates an objection which might be made, how he could have such a conflict and concern for them, and express so much affection for them, and know so much of their affairs, in what condition and situation they were, and how liable to be deceived by false teachers, when he was absent from them, and had never been among them. That he had never been corporeally present with them, nor was he then, he owns; but this did not hinder but that he might be in another sense present with them, and so have cognizance of them and their state, and be affected towards them, and concerned for them:

yet am I with you in the spirit; as he was with the Corinthians in the place above cited, judging the incestuous person, determining concerning his case, and delivering him up to Satan, and so he was with these Colossians; for as he was a member of the same body with them, he was actuated by the same spirit; and by virtue of their union to each other in their common head, his spirit went out towards them, his heart was knit unto them; he had the same affection for them, and care of them, though he had never seen them with his bodily eyes, as he had for those whom he had seen: moreover, this may regard that extraordinary discerning and presence of his spirit which he had; and which was of the same kind with that of Elisha, when his servant Gehazi went after Naaman the Syrian, and took a present of him, to whom on his return he said, upon his denying that he had been anywhere, "went not mine heart with thee, when the man turned again from his chariot to meet thee?" Kg2 5:26. Elisha's spirit went, and was present with him, and saw and knew all that passed, being under the impulse and inspiration of the Spirit of God, who made all known unto him: so the spirit of the Apostle Paul was at the church at Colosse, and saw: and discerned their whole estate; this being made known by the Spirit of God, under whose inspiration he wrote this letter, suitable to their case:

joying and beholding your order; or as the Syriac version renders it, "I rejoice that I can see your order": that is, with pleasure observe, consider it, and contemplate on it; and that partly from the relation of Epaphras, and chiefly from the intimations of the Spirit of God in an extraordinary way: by their "order" is meant, either their orderly walk and conversation, which being as becomes the Gospel of Christ, was very pleasing and delightful to the apostle; or rather the order of their church discipline, they having regular officers, pastors, and deacons, ordained among them; who rightly performed their offices, and had respect and subjection yielded to them; the ordinances of the Gospel were duly administered, and constantly attended on; the members of the church were watched over, admonitions given, and censures laid where they were necessary, and everything was done decently and in order; which was a beautiful sight, and gave the apostle an uncommon pleasure. The word used signifies a military order, such as is observed in armies, in battle array; suggesting, that these Christians were good soldiers of Christ, were enlisted under his banners, and kept in due order, in rank and file; stood fast in one spirit, contended and strove together for the faith of the Gospel, fought the good fight of faith, nor could any hardship move them from their station; so that they were, in the apostle's eye, beautiful as Tirzah, comely as Jerusalem, and terrible as an army with banners, Sol 6:4; and so may denote their attachment to the Gospel, and to one another; they were united to, and abode by each other; they served the Lord with one consent, and kept the unity of the Spirit, in the bond of peace, Eph 4:3, which is a pleasant thing to behold, as well as what follows,

and the steadfastness of your faith in Christ; either in the grace of faith, and the exercise of it on Christ, in opposition to doubtings and unbelief; whereby God is honoured, and with which he is well pleased; souls are filled with peace and joy; Satan is resisted and overcome; and the hearts of others, particularly ministers of the Gospel, are comforted: or in the doctrine of faith respecting Christ, in which they stood fast; notwithstanding there was a majority against it, the wise and learned, the rich and mighty, did not receive it; and though it was opposed by false teachers, persecuted by profane men, and loaded with reproach and obloquy; and also in the profession of it, which they held without wavering: now to see a set of Christians, a church of Christ walking together in Gospel order, steady in their faith on Christ, abiding by the doctrine of faith, and maintaining an honourable profession, how beautiful and delightful is it!

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

5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

Ver. 5. Your order, and the stedfastness] Faith and order, that is, doctrine and discipline, saith one. These two make the Church "fair as the moon, clear as the sun, and terrible as an army with banners," Son 6:10.

The stedfastness of your faith] Gr. στερεωμα. The firmament of your faith. As in the first creation, so in the new creature, there is first the light of knowledge; secondly, the firmament of faith; thirdly, repentant tears and worthy fruits, as seas and trees, &c.

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.

For though I be absent in the flesh, yet am I with you in the spirit - That is, I seem to see you; I feel as if I were there, and were looking upon you; and I have the same solicitude as if I were there, and saw all the danger which exists that your beautiful order and harmony should be disturbed by the influence of false philosophy; see the notes at 1Co 5:3. The word “spirit,” here, does not refer to the Holy Spirit, or to any inspiration by which the apostle was enabled to see them; but it is equivalent to what we mean when we say, “My heart is with you.” He seemed to be beholding them.

Joying and beholding your order - That is, I rejoice as if I saw your order. He had such confidence that everything would be done among them as became Christians, that he could rejoice as if he actually saw it.

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

For though I be absent in in the flesh, yet am I with you in the spirit: to prevent any surmise that his distance at Rome might take him off from minding of them at Colosse, he shows that the great affection he bare to them did oblige him to interest himself in all their concerns, (the care of all the churches being incumbent on him, 2Co 11:28), and therefore that his bodily confinement at Rome did not hinder his presence with them in spirit. Not that we can conclude, that by some extraordinary operation of the Holy Ghost God gave him now and then a clear prospect of what they did, as he did to Elisha of Gehazi’s behavior, 2Ki 5:26; and to Ezekiel in Babylon of the secret actions of the Jews in Jerusalem; but that he was with them as with the Corinthians, 1Co 5:3, when distant in body his thoughts and affections were exercised about them.

Joying and beholding your order; as it follows there is moving of fears lest they shonld be insnared, so of joy understanding their

order, i.e. their good estate, constitution, and consent in orderly walking and discipline, 1Co 14:10; 1Th 4:1; 5:14.

And the stedfastness of your faith in Christ; and the firmament of their faith in Christ, it being (if genuine) as firm as the firmament itself; stable as the heavens and heavenly bodies, keeping their constant stations and regular courses, and admitting nothing heterogeneous into them: all heavenly truths are as fixed stars in this orb. Seeing all grace, because Divine, hath an establishing proverty; so faith coming from the eternal mountains, all graces being connected in faith, which is a kind of firmament to them all, it comes to pass that faith, in actuating any true grace, gives a strength and further growth to every other grace.

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

5. Your order—As yet they were a compact, well-organized body, standing in solid phalanx firmly in the faith. No wonder that Paul rejoiced, as with his mind’s eye he saw them.

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

5. For though absent, yet he was present in spirit. He was either present in spirit by having them in mind, being fully informed of their state by Epaphras, which I think is more in harmony with the whole tenor of the New Testament, or he was enabled by divine power to look upon them and behold them. The latter is the view of most commentators. If this view is correct, why does he say (1:7) that he learned their state from Epaphras?

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.

5. εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι. “For even though I am absent in my flesh.”

γὰρ gives a further reason for τοῦτο λέγω. My interest in you, encouraged too as I am about you, is a reason for my writing.

ἀλλὰ. Strengthening the apodosis in a conditional sentence, as often, e.g. Rom 6:5; 2Co 4:16.

τῷ πνεύματι. Here, as often, contrasted with σάρξ, and designating St Paul’s spirit. Yet Meyer-Haupt appears right in saying that “πνεῦμα, with at most the exception of 1Co 2:11, is never in St Paul a merely psychological but always a religious conception,” St Paul is with the Colossians not so much in mind and thought as in that higher spiritual region wherewith we primarily hold communion with God and with His people.

σὺν ὑμῖν εἰμί. This perhaps marks “a fellowship far closer and more intimate” (cf. Col 2:13) than μεθʼ ὑμῶν, which if used of a person would seem to chiefly regard nearness of locality; cf. Gal 2:1; Gal 2:12; 2Ti 4:11 (bis).

χαίρων καὶ βλέπων, “rejoicing and beholding.” The analogy of κράζοντες καὶ λέγοντες, Mat 9:27; ἀποταξάμενος καὶ εἰπών, Act 18:21, suggests that χαίρων is a general statement which καὶ βλέπων specialises, and, in doing so, explains. It is thus not strictly causative, “rejoicing because seeing,” much less a hendiadys, “cum gaudio cernens” (Beng.). The two things, his joy and his beholding, were synchronous, though not coordinate, and each reacted on the other.

ὑμῶν. At the beginning and the end of this clause. The threefold ὑμῖν, ὑμῶν, ὑμῶν indicate that St Paul is thinking especially of the Colossians, in contrast perhaps to other communities (e.g. Laodicea) where the false teachers had wrought more actual mischief. Among the Colossians serious harm had not yet been done.

τὴν τάξιν, “your order.” The same figure occurs in 2Th 3:6; 2Th 3:11, ἀτάκτως, and 7, ἠτακτήσαμεν. Compare also 1Co 14:40.

The word points to there being no breaks in their ranks, as though they were soldiers drawn up in battle array or on the march.

καὶ τὸ στερέωμα†, “and the close phalanx (?).”

(1) The LXX. employs στερέωμα (a) often to translate râḳi‘a “firmament” (Vulg. firmamentum, as even here), and (b) twice to translate sela‘ “cliff” (“the Lord is my sela‘”), Psa 18:2; Psa 71:3. In these respects “fastness” is exactly parallel, originally being that which is firm, and employed in Anglo-Saxon to translate “firmamentum,” and later, of course, often meaning a place of refuge inaccessible to the enemy.

(2) In Eze 13:5, LXX. οὐκ ἔστησαν ἐν στερεώματι = a firm and steady condition, and so apparently in “another” translation in the Hexapla of Exo 14:27, “the sea returned ἐπὶ στερέωμα αὐτῆς.” So also probably 1 Esdr. (3 Esdr.) 1Es 8:82 (78), δοῦναι ἡμῖν στερέωμα ἐν τῇ Ἰουδαίᾳ καὶ Ἰερουσαλήμ.

(3) But it is also used of the firm and solid part of an army, 1Ma 9:14, καὶ ἴδεν Ἰούδας ὅτι Βακχίδης καὶ τὸ στερέωμα τῆς παρεμβολῆς ἐν τοῖς δεξιοῖς, and as τάξιν lends itself so readily to being a military metaphor it is on the whole probable that στερέωμα is here to be interpreted in the same way. But no English rendering is in this case satisfactory, “solid formation” or even “close phalanx” being very imperfect.

Chrys. says, οὐκ εἷπε, τὴν πίστιν, ἀλλὰ τὸ στερέωμα, καθάπερ πρὸς στρατιώτας εὐτάκτως ἑστῶτας καὶ βεβαίως.

τῆς εἰς Χριστὸν πίστεως ὑμῶν. τῆς πίστεως can hardly be possessive as though στερέωμα were a structure raised by their faith, but is in apposition to στερέωμα and epexegetic of it. Your faith itself has become solid and firm. Cf. 1Pe 5:9; Act 16:5.

Observe that the peculiar order (contrast Col 1:4) of the clause emphasizes both εἰς Χριστὸν and ὑμῶν. Πίστις εἰς comes here only in St Paul’s epistles, but twice in his speeches, Act 20:21; Act 26:18; cf. Act 24:24.

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.

5.] personal ground, why they should not be deceived: for though I am also (in εἰ καί the force of the καί does not extend over the whole clause introduced by the εἰ, as it does in καὶ εἰ, but only belongs to the word immediately following it, which it couples, as a notable fact, to the circumstance brought out in the apodosis: so πόλιν μέν, εἰ καὶ μὴ βλέπεις, φρονεῖς δʼ ὅμως, οἵᾳ νόσῳ ξύνεστι, Soph. Œd. Tyr. 302. See Hartung, i. 139) absent (there is no ground whatever from this expression for inferring that he had been at Colossæ, as Wiggers supposed, Stud. u. Krit. 1838, p. 181: nor would the mere expression in 1Co 5:3 authorize any such inference were it not otherwise known to be so) in the flesh (ver. 1 reff.), yet (ἀλλά introduces the apodosis when it is a contrast to a hypothetically expressed protasis: so Hom. Il. α. 81 f., εἴπερ γάρ τε χόλον γε κ. αὐτῆμαρ κσταπέψῃ, ἀλλά τε καὶ μετόπισεν ἔχει κότον, ὄφρα τελέσσῃ. See Hartung, ii. 40) in my spirit (contrast to τῇ σαρκί: not meaning as Ambrst. and Grot., ‘Deus Paulo revelat quæ Colossis fierent’) I am with you (reff.) rejoicing (in my earlier editions, I referred χαίρων to the fact of rejoicing at being able thus to be with you in spirit: but I see, as pointed out by Ellic., that this introduces a somewhat alien thought. I would now therefore explain it, not exactly as he does, by continuing the σὺν ὑμῖν, but as referring to their general state: rejoicing as such presence would naturally suggest: the further explanation, καὶ βλέπων &c., following) and (strictly copulative: there is no logical transposition, as De W., al.: nor is καί explicative, ‘rejoicing, in that I see’—as Calv., Est., al.: nor, which is nearly allied, is there any hendiadys, ‘I rejoice, seeing,’ as Grot., Wolf, al.: nor need ἐφʼ ὑμῖν be supplied after χαίρως, as Winer and Fritzsche: but as above. The passage of Jos. in ref. is rather a coincidence of terms than an illustration of construction) seeing your order (ἡ συμπᾶσα σχέσις κ. τάξις τῆς οἰκουμένης, Polyb. i. 4. 6: see also 36. 6; Plato Gorg. p. 504 a. It is often used of the organization of a state, e.g. Demosth. p. 200. 4, ταύτην τὴν τάξιν αἱρεῖσθαι τῆς πολιτείας. Here it imports the orderly arrangement of a harmonized and undivided church. Mey.) and (as τάξις was the outward manifestation, so this is the inward fact on which it rested) the solid basis (ὅτε πολλὰ συναγαγὼν συγκολλήσεις πυκνῶς κ. ἀδιασπαστῶς, τότε στερἐωμα γίνεται. Chrys. It does not mean ‘firmness’ (Conyb.), nor ‘stedfastness’ (E. V.), nor indeed any abstract quality at all: but, as all nouns in -μα, the concrete product of the abstract quality) of your faith on Christ.

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

5. εἰ γὰρ καὶ. The καὶ after εἰ does not belong to the whole clause introduced by εἰ, but emphasises the word immediately following; cf. 2Co 4:16, 2Co 11:6.

τῇ σαρκὶ ἄπειμι. It has been inferred from this that St. Paul had been at Colossae; but without reason. The same expression, indeed, occurs 1Co 5:3; but this proves nothing, γάρ.

ἀλλά introduces the apodosis, when it is contrasted with a hypothetical protasis; cf. Rom 6:5; 1Co 8:6; 2Co 5:16, al. τῷ πνεύματι, “in spirit,” not “by the spirit,” as Ambrosiaster and Grotius, “Deus Paulo revelat quae Colossis fierent.” The antithesis is the common one of body and spirit; cf. 1Co 5:3, ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι.

σὺν ὑμῖν. Stronger than ἐν ὑμῖν, expressing union in a common interest.

χαίρων καὶ βλέπων. There is no need to suppose a logical transposition, or to separate the participles as if χαίρων meant “rejoicing at being with you in the spirit” (Meyer, Alford). The apostle’s joy may have been due to many circumstances, and this joy led him to contemplate further their orderly array.

ὑμῶν τὴν τάξιν. The pronoun is placed emphatically first, not so much to accentuate this τάξις as an advantage which they possessed over others, as because the apostle’s interest was in them personally and in the τάξις only as belonging to them.

τὴν τάξιν καὶ τὸ στερέωμα. Both terms are supposed by Hofmann, Lightfoot, Soden, al., to contain a military metaphor, perhaps suggested by St. Paul’s enforced companionship with the praetorian guard, στερέωμα being rendered by Lightfoot “solid front, close phalanx”; by Soden, “bulwark,” “Bollwerk.” τάξις is frequently used of military array, e.g. Xen. Anab. i. 2. 18, ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασεν: Plut. Vit. Pyrrh. 16, κατιδὼν τάξιν τε καὶ φυλακὰς καὶ κόσμον αὐτῶν καὶ τὸ σχῆμα τῆς στρατοπεδείας ἐθαύμασε. στερέωμα is found in the Sept. Psa 18:2; Gen 1:6, Rev_1 Macc. 9:14 is quoted in support of the military sense, εἶδεν ὁ Ἰούδας ὅτι Βακχίδης καὶ τὸ στερέωμα τῆς παρεμβολῆς ἐν τοῖς δεξίοις.

But neither word has this military sense of itself, but from the context, and here the context suggests nothing of the kind. τάξις is used equally of the organisation of a state or a household, e g. Demosth. p. 200, 4, ταύτην τὴν τάξιν αἱρεῖσθαι τῆς πολιτείας. Compare also Plato, Gorgias, p. 504 A, τάξεως … καὶ κόσμου τυχοῦσα οἰκία. St. Paul has it again, 1Co 14:40, πάντα … κατὰ τάξιν γινέσθω. Here the idea of a well-ordered state lies much nearer than that of an army. The apostle rejoices in the orderly arrangement of the Colossian Church. The opposite state would be ἀταξία, and of this he finds some instances in Thessalonica, where some walked ἀτάκτως, and he reminds them ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν (2Th 3:6, 2Th 3:8, 2Th 3:11).

With στερέωμα τῆς πίστεως compare Act 16:5, ἐστερεοῦντο τῇ πίστει, and 1Pe 5:9, ᾧ ἀντίστητε στερεοὶ τῇ πίστει. It is most natural to take the word here as = the firm structure of your faith, i.e. the solidity of your faith. ὅτε πολλὰ συναγαγὼν συγκολλήσεις πυκνῶς καὶ ἀδιασπαστῶς, τότε στερέωμα γίνεται, Chrys.

We gather from this that the Church at Colossae was still substantially sound in the faith, and it is instructive to observe how here as in other Epistles St. Paul is careful to commend what he finds deserving of commendation.

It is worthy of notice that d e translate as if they read ὑστέρημα for στερέωμα “quod deest necessitatibus fidei vestrae.” Augustine agrees, quoting, “id quod deest fidei vestrae” (Ep. 149, Joh. 98). So also Ambrosiaster.

5. V. Soden adopts the translation “spoiled,” i.e. “disarmed,” but adopts a view of ἀρχαὶ καὶ ἐξουσίαι similar to that of Alford and Ritschl, viz. that they are the angelic powers in so far as they represent the Law, and thereby have power over men, and doubly over those who do not fulfil it, that is (since ideally the law was valid for all men), not Jews only, but Gentiles also (Gal 4:3, Gal 4:9, Gal 4:3:19; 1Co 8:5 sqq.). The fact, which in ver. 14 was described on the side of men, is now carved out in its significance for the angelic powers who represented those δόγματα, having in view the fact that δογματίζειν the taught in Colossae, which the apostle is combating, was ultimately a θρησκεία τῶν ἀγγέλων (18, 23).

This view is equally tenable whether the subject is taken to be ὁ Θεός or ὁ Χριστός, and it seems less open to objection than the former. The remark quoted above from Alford as to the prominence given to angelic action is equally applicable to this interpretation.

ἐδειγμάτισεν. A rare word, which, perhaps, is also to be read in Mat 1:19, μὴ θέλων αὐτὴν δειγματίσαι:1 and Lightfoot also quotes a passage from Acta Pauli et Petri, in which it occurs, ἵνα μὴ μόνον ἀπὸ τῆς τοῦ Σίμωνος ἀπάτης φύγωσιν, ἀλλὰ καὶ δειγματίσουσιν αὐτόν, where it is explained in the context as “to proclaim.” The substantive δειγματισμός occurs in the Rosetta inscription. The idea involved in δειγματίζειν is only that of public exhibition, not of shame (παραδειγματίζειν).

ἐν παρρησίᾳ. The rendering “openly,” as in AV. and retained in RV., is approved by Bengel, De Wette, Olsh., Wordsworth, and Eadie. δημοσίᾳ, πάντων ὁρώντων, Theoph., Alford would preserve the idea of “openness of speech,” “declaring and revealing by the Cross that there is none other but Christ the Head πάσης ἀρχῆς καὶ ἐξουσίας.” “Openness of speech,” however, seems unsuitable to the connexion. As to the sense “openly, publicly,” it seems to be supported by Joh 7:4, where ἐν παρρησίᾳ εἶναι is opposed to ἐν κρυπτῷ ποιεῖν, and 11:54, Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις ἀλλὰ ἀπῆλθεν ἐκεῖθεν, κ.τ.λ. In St. Paul, however, it always means “with boldness, or confidence ”(an idea which is also present in the places cited), and so it is understood here by Meyer, Ellicott, Lightfoot, Soden. Hofmann connects ἐν παρρησίᾳ in the sense “openly” with θριαμβεύσας, which, however, already contains that idea.

θριαμβεύσας αὐτούς. αὐτούς, masc. of the ἀρχαὶ καὶ ἐξ., because they are treated as personal existences, not with any reference to their possible designation as ἀγγέλους.

θριαμβεύσας, “triumphing over them,” or, rather, “leading them in triumph,” as in 2Co 2:14. This is the usual signification of the verb with accus. of person. E.g. Plut. Thes. et Rom_4, βασιλεῖς ἐθριάμβευσε καὶ ἡγεμόνας. Wetstein, on Cor. l.c., gives other examples.

ἐν αὐτῷ. Bengel, De Wette, al., take this as = ἐν Χριστῷ. But Christ is not mentioned in ver. 14. Most commentators understand it as = ἐν σταυρῷ. To this Soden objects that σταυρός in ver. 14 is only a secondary idea; and he refers the pronoun to χειρόγραφον. In doing away with the χειρόγραφον God triumphed over those who administered it. (Meyer, Exo_4 (1874), does not mention this view, which is attributed to him by Ellicott (1857) and Eadie (1855).) The Vulgate has “in semetipso,” and so RV. margin. G reads ἐν ἑαυτῷ.

The metaphor is a very bold one whether understood of God or of Christ. If αὐτῷ refers to σταυρῷ, the words would certainly be more suitable to Christ, and in that case the antithesis between θριάμβευσας and ἐν σταυρῷ would be extremely striking. “The violence of the metaphor,” says Lightfoot, “is its justification. The paradox of the Crucifixion is thus placed in the strongest light—triumph in helplessness and glory in shame. The convict’s gibbet is the victor’s car.” No doubt this way of putting the thought is very striking; but if this had been the meaning of the apostle, might we not expect that he would express it more distinctly, instead of almost hiding it, as we may say, in an unemphatic pronoun with an ambiguous preposition ἐν ? We might have expected some such expression, for instance, as σταυρωθεὶς ἐθριάμβευσε. But, in fact, the contrast suggested would be quite irrelevant to the apostle’s purpose, and the more striking it is the less likely is it that he would introduce it in this way as a side. thought, thus tending to draw the reader’s attention from the argument.

For ἐν αὐτῷ Origen (in several places) reads ἐν τῷ ξύλῳ. So also his translator (Int. ii. 416), commenting on “in ligno crucis,” says: “licet in aliis exemplaribus habeatur triumphans in semetzpso, sed spud Graecos habetur in ligno.”

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

Order [ταξιν] . Or orderly array. A military metaphor, quite possibly suggested by Paul 's intercourse with the soldiers in his confinement. See on Phi 1:13.

Steadfastness [στερεωμα] . Only here in the New Testament. See on 1Pe 5:9. The kindred adjective stereov solid, occurs 2Ti 2:19; Heb 5:12; 1Pe 5:9; and the verb stereow to make solid, Act 3:7; Act 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up : your solid front, close phalanx. The verb is found in this sense in the Apocrypha, 1 Macc. 10 50, "ejsterewse ton polemon, he solidified the battle; massed his lines. Compare Eze 13:5, where the noun has the sense of stronghold :" They stood not ejn sterewmati in the stronghold. "So Psa 17:2," The Lord is my strength; " stronghold or bulwark. The firmament, Gen 1:6; Eze 1:22. In Est 9:22, of the confirmation of a letter.

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

4. τοῦτο λέγω κ.τ.λ.] ‘I say all this to you, lest you should be led astray by those false teachers who speak of another knowledge, of other mysteries.’ In other connexions τοῦτο λέγω will frequently refer to the words following (e.g. Gal. iii. 17, 1 Cor. i. 12); but with ἵνα it points to what has gone before, as in Joh. v. 34 ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.

The reference in τοῦτο λέγω extends over vv. 1–3, and involves two statements; (1) The declaration that all knowledge is comprehended in Christ, vv. 2, 3; (2) The expression of his own personal anxiety that they should remain stedfast in this conviction, vv. 1, 2. This last point explains the language which follows, εἰ γὰρ καὶ τῇ σαρκὶ κ.τ.λ.

παραλογίζηται] ‘lead you astray by false reasoning’, as in Daniel xiv. 7 μηδέις σε παραλογιζέσθω (LXX): comp. James i. 22, Ign. Magn. 3. It is not an uncommon word either in the LXX or in classical writers. The system against which St Paul here contends professed to be a φιλοσοφία (ver. 8) and had a λόγον σοφίας (ver. 23).

ἐν πιθανολογίᾳ] The words πιθανολογεῖν (Arist. Eth. Nic. i. 1), πιθανολογία (Plat. Theæt. 162 E), πιθανολογικός (Epictet. i. 8. 7), occur occasionally in classical writers, but do not bear a bad sense, being most frequently opposed to ἀπόδειξις, as probable argument to strict mathematical demonstration. This contrast probably suggested St Paul’s language in 1 Cor. ii. 4 οὐκ ἐν πειθοῖς σοφίας λόγοις ἀλλ’ ἐν ἀποδείξει πνεύματος κ.τ.λ., and may possibly have been present to his mind here.

5. ἀλλὰ] frequently introduces the apodosis after εἰ or εἰ καὶ in St Paul; e.g. Rom. vi. 5, 1 Cor. ix. 2, 2 Cor. iv. 16, v. 16, xi. 6, xiii. 4 (v. l.).

τῷ πνεύματι] ‘in my spirit’, not ‘by the Spirit’. We have here the common antithesis of flesh and spirit, or body and spirit: comp. 1 Cor. v. 3 ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. St Paul elsewhere uses another antithesis, προσώπῳ and καρδίᾳ, to express this same thing; 1 Thess. ii. 17.

χαίρων καὶ βλέπων] ‘rejoicing and beholding’. This must not be regarded as a logical inversion. The contemplation of their orderly array, though it might have been first the cause, was afterwards the consequence, of the Apostle’s rejoicing. He looked, because it gave him satisfaction to look.

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.