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Matthew Henry’s Complete Commentary
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Matthew Henry |
C O L O S S I A N S.
CHAP. II.
I. The apostle expresses concern for the Colossians,
II. He repeats it again,
III. He cautions them against false teachers among the Jews
(ver. 4, 6, 7),
and against the Gentile philosophy,
IV. He represents the privileges of Christians,
And,
V. Concludes with a caution against the judaizing teachers, and those
who would introduce the worship of angels,
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1 For I would that ye knew what great conflict I have for you,
and for them at Laodicea, and for as many as have not seen my
face in the flesh;
2 That their hearts might be comforted, being knit together in
love, and unto all riches of the full assurance of understanding,
to the acknowledgement of the mystery of God, and of the Father,
and of Christ;
3 In whom are hid all the treasures of wisdom and knowledge.
We may observe here the great concern which Paul had for these
Colossians and the other churches which he had not any personal
knowledge of. The apostle had never been at Colosse, and the church
planted there was not of his planting; and yet he had as tender a care
of it as if it had been the only people of his charge
(v. 1):
For I would that you knew what great conflict I have for you, and
for those at Laodicea, and for as many as have not seen my face in the
flesh. Observe,
1. Paul’s care of the church was such as amounted to a conflict. He was
in a sort of agony, and had a constant fear respecting what would
become of them. Herein he was a follower of his Master, who was in an
agony for us, and was heard in that he feared.
(2.) We may keep up a communion by faith, hope, and holy love, even
with those churches and fellow-christians of whom we have no personal
knowledge, and with whom we have no conversation. We can think, and
pray, and be concerned for one another, at the greatest distance; and
those we never saw in the flesh we may hope to meet in heaven.
But,
I. What was it that the apostle desired for them? That their hearts
may be comforted, being knit together in love, &c.,
v. 2.
It was their spiritual welfare about which he was solicitous. He does
not say that they may be healthy, and merry, and rich, and great, and
prosperous; but that their hearts may be comforted. Note, The
prosperity of the soul is the best prosperity, and what we should be
most solicitous about for ourselves and others. We have here a
description of soul-prosperity.
1. When our knowledge grows to an understanding of the mystery of God,
and of the Father, and of Christ,–when we come to have a more clear,
distinct, methodical knowledge of the truth as it is in Jesus, then the
soul prospers: To understand the mystery, either what was before
concealed, but is now made known concerning the Father and Christ, or
the mystery before mentioned, of calling the Gentiles into the
Christian church, as the Father and Christ have revealed it in the
gospel; and not barely to speak of it by rote, or as we have been
taught it by our catechisms, but to be led into it, and enter into the
meaning and design of it. This is what we should labour after, and then
the soul prospers.
2. When our faith grows to a full assurance and bold acknowledgment of
this mystery.
(1.) To a full assurance, or a well-settled judgment, upon their proper
evidence, of the great truths of the gospel, without doubting, or
calling them in question, but embracing them with the highest
satisfaction, as faithful sayings and worthy of all acceptation.
(2.) When it comes to a free acknowledgment, and we not only believe
with the heart, but are ready, when called to it, to make confession
with our mouth, and are not ashamed of our Master and our holy
religion, under the frowns and violence of their enemies. This is
called the riches of the full assurance of understanding. Great
knowledge and strong faith make a soul rich. This is being rich towards
God, and rich in faith, and having the true riches,
Luke xii. 21; xvi. 11; Jam. ii. 5.
3. It consists in the abundance of comfort in our souls: That their
hearts might be comforted. The soul prospers when it is filled with
joy and peace
(Rom. xv. 13),
and has a satisfaction within which all the troubles without cannot
disturb, and is able to joy in the Lord when all other comforts fail,
4. The more intimate communion we have with our fellow-christians the
more the soul prospers: Being knit together in love. Holy love
knits the hearts of Christians one to another; and faith and love both
contribute to our comfort. The stronger our faith is, and the warmer
our love, the greater will our comfort be. Having occasion to mention
Christ
(v. 2),
according to his usual way, he makes this remark to his honour
(v. 3):
In whom are hidden all the treasures of wisdom and knowledge. He
had said
that all fulness dwells in him: here he mentions particularly
the treasures of wisdom and knowledge. There is a fulness of
wisdom in him, as he has perfectly revealed the will of God to mankind.
Observe, The treasures of wisdom are hidden not from us, but for us, in
Christ. Those who would be wise and knowing must make application to
Christ. We must spend upon the stock which is laid up for us in him,
and draw from the treasures which are hidden in him. He is the wisdom
of God, and is of God made unto us wisdom, &c.,
II. His concern for them is repeated
(v. 5):
Though I am 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. Observe,
1. We may be present in spirit with those churches and Christians from
whom we are absent in body; for the communion of saints is a spiritual
thing. Paul had heard concerning the Colossians that they were orderly
and regular; and though he had never seen them, nor was present with
them, he tells them he could easily think himself among them, and look
with pleasure upon their good behaviour.
2. The order and stedfastness of Christians are matter of joy to
ministers; they joy when they behold their order, their regular
behaviour and stedfast adherence to the Christian doctrine.
3. The more stedfast our faith in Christ is, the better order there
will be in our whole conversation; for we live and walk by faith,
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4 And this I say, lest any man should beguile you with enticing
words.
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.
6 As ye have therefore received Christ Jesus the Lord, so
walk ye in him:
7 Rooted and built up in him, and stablished in the faith, as
ye have been taught, abounding therein with thanksgiving.
8 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.
9 For in him dwelleth all the fulness of the Godhead bodily.
10 And ye are complete in him, which is the head of all
principality and power:
11 In whom also ye are circumcised with the circumcision made
without hands, in putting off the body of the sins of the flesh
by the circumcision of Christ:
12 Buried with him in baptism, wherein also ye are risen with
him through the faith of the operation of God, who hath raised
him from the dead.
The apostle cautions the Colossians against deceivers
(v. 4):
And this I say lest any man beguile you with enticing words; and
v. 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,
2 Cor. xi. 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. xvi. 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,
Prov. i. 10.
Observe,
I. A sovereign antidote against seducers
(v. 6, 7):
As you have therefore received Christ Jesus the Lord, so walk you in
him, rooted and built up, &c. 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,
v. 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
(v. 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
(v. 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. ii. 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,
John iii. 5.
And it is the washing of regeneration, and renewing of the Holy
Spirit,
Tit. iii. 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,
1 Pet. iii. 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. vi. 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,
v. 10.
That was imperfect and defective; if the first covenant had been
faultless, there would no place have been sought for the second
(Heb. viii. 7),
and the law was but a shadow of good things, and could never, by
those sacrifices, make the comers thereunto perfect,
Heb. x. 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,
1 Pet. iii. 22.
2. We have communion with Christ in his whole undertaking
(v. 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.
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13 And you, being dead in your sins and the uncircumcision of
your flesh, hath he quickened together with him, having forgiven
you all trespasses;
14 Blotting out the handwriting of ordinances that was against
us, which was contrary to us, and took it out of the way, nailing
it to his cross;
15 And having spoiled principalities and powers, he made a
show of them openly, triumphing over them in it.
The apostle here represents the privileges we Christians have above the
Jews, which are very great.
I. Christ’s death is our life: And you, being dead in your sins and
the uncircumcision of your flesh, hath he quickened together with
him,
v. 13.
A state of sin is a state of spiritual death. Those who are in sin are
dead in sin. As the death of the body consists in its separation from
the soul, so the death of the soul consists in its separation from God
and the divine favour. As the death of the body is the corruption and
putrefaction of it, so sin is the corruption or depravation of the
soul. As a man who is dead is unable to help himself by any power of
his own, so an habitual sinner is morally impotent: though he has a
natural power, or the power of a reasonable creature, he has not a
spiritual power, till he has the divine life or a renewed nature. It is
principally to be understood of the Gentile world, who lay in
wickedness. They were dead in the uncircumcision of their
flesh, being aliens to the covenant of promise, and without God
in the world,
Eph. ii. 11, 12.
By reason of their uncircumcision they were dead in their sins. It may
be understood of the spiritual uncircumcision or corruption of nature;
and so it shows that we are dead in law, and dead in state. Dead in
law, as a condemned malefactor is called a dead man because he is under
a sentence of death; so sinners by the guilt of sin are under the
sentence of the law and condemned already,
John iii. 18.
And dead in state, by reason of the uncircumcision of our flesh.
An unsanctified heart is called an uncircumcised heart: this is
our state. Now through Christ we, who were dead in sins, are quickened;
that is, effectual provision is made for taking away the guilt of sin,
and breaking the power and dominion of it. Quickened together with
him–by virtue of our union to him, and in conformity to him.
Christ’s death was the death of our sins; Christ’s resurrection is the
quickening of our souls.
II. Through him we have the remission of sin: Having forgiven you
all trespasses. This is our quickening. The pardon of the crime is
the life of the criminal: and this is owing to the resurrection of
Christ, as well as his death; for, as he died for our sins, so
he rose again for our justification,
Rom. iv. 25.
III. Whatever was in force against us is taken out of the way. He has
obtained for us a legal discharge from the hand-writing of
ordinances, which was against us
(v. 14),
which may be understood,
1. Of that obligation to punishment in which consists the guilt of sin.
The curse of the law is the hand-writing against us, like the
hand-writing on Belshazzar’s wall. Cursed is every one who continues
not in every thing. This was a hand-writing which was against
us, and contrary to us; for it threatened our eternal ruin. This
was removed when he redeemed us from the curse of the law, being
made a curse for us,
Gal. iii. 13.
He cancelled the obligation for all who repent and believe. “Upon me be
the curse, my father.” He vacated and disannulled the judgment which
was against us. When he was nailed to the cross, the curse was as it
were nailed to the cross. And our indwelling corruption is crucified
with Christ, and by virtue of his cross. When we remember the dying of
the Lord Jesus, and see him nailed to the cross, we should see the
hand-writing against us taken out of the way. Or rather,
2. It must be understood of the ceremonial law, the hand-writing of
ordinances, the ceremonial institutions or the law of
commandments contained in ordinances
(Eph. ii. 15),
which was a yoke to the Jews and a partition-wall to the Gentiles. The
Lord Jesus took it out of the way, nailed it to his cross; that
is, disannulled the obligation of it, that all might see and be
satisfied that it was no more binding. When the substance came, the
shadows fled away. It is abolished
and that which decayeth and waxeth old is ready to vanish away,
Heb. viii. 13.
The expressions are in allusion to the ancient methods of cancelling a
bond, either by crossing the writing or striking it through with a
nail.
IV. He has obtained a glorious victory for us over the powers of
darkness: And, having spoiled principalities and powers, he made a
show of them openly, triumphing over them in it,
v. 15.
As the curse of the law was against us, so the power of Satan was
against us. He treated with God as the Judge, and redeemed us out of
the hands of his justice by a price; but out of the hands of Satan the
executioner he redeemed us by power and with a high hand. He led
captivity captive. The devil and all the powers of hell were
conquered and disarmed by the dying Redeemer. The first promise pointed
at this; the bruising of the heel of Christ in his sufferings was the
breaking of the serpent’s head,
The expressions are lofty and magnificent: let us turn aside and see
this great sight. The Redeemer conquered by dying. See his crown of
thorns turned into a crown of laurels. He spoiled them, broke
the devil’s power, and conquered and disabled him, and made a show
of them openly–exposed them to public shame, and made a show of
them to angels and men. Never had the devil’s kingdom such a mortal
blow given to it as was given by the Lord Jesus. He tied them to his
chariot-wheels, and rode forth conquering and to conquer–alluding to
the custom of a general’s triumph, who returned
victorious.–Triumphing over them in it; that is, either in his
cross and by his death; or, as some read it, in himself, by his own
power; for he trod the wine-press alone, and of the people there was
none with him.
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16 Let no man therefore judge you in meat, or in drink, or in
respect of a holyday, or of the new moon, or of the sabbath
days:
17 Which are a shadow of things to come; but the body is of
Christ.
18 Let no man beguile you of your reward in a voluntary
humility and worshipping of angels, intruding into those things
which he hath not seen, vainly puffed up by his fleshly mind,
19 And not holding the Head, from which all the body by joints
and bands having nourishment ministered, and knit together,
increaseth with the increase of God.
20 Wherefore if ye be dead with Christ from the rudiments of
the world, why, as though living in the world, are ye subject to
ordinances,
21 (Touch not; taste not; handle not;
22 Which all are to perish with the using;) after the
commandments and doctrines of men?
23 Which things have indeed a show of wisdom in will worship,
and humility, and neglecting of the body; not in any honour to
the satisfying of the flesh.
The apostle concludes the chapter with exhortations to proper duty,
which he infers from the foregoing discourse.
I. Here is a caution to take heed of judaizing teachers, or those who
would impose upon Christians the yoke of the ceremonial law: Let no
man therefore judge you in meat nor drink, &c.,
Much of the ceremonies of the law of Moses consisted in the distinction
of meats and days. It appears by
that there were those who were for keeping up those distinctions: but
here the apostle shows that since Christ has come, and has cancelled
the ceremonial law, we ought not to keep it up. “Let no man impose
those things upon you, for God has not imposed them: if God has made
you free, be not you again entangled in that yoke of bondage.”
And this the rather because these things were shadows of things to
come
(v. 17),
intimating that they had no intrinsic worth in them and that they are
now done away. But the body is of Christ: the body, of which
they were shadows, has come; and to continue the ceremonial
observances, which were only types and shadows of Christ and the
gospel, carries an intimation that Christ has not yet come and the
gospel state has not yet commenced. Observe the advantages we have
under the gospel, above what they had under the law: they had the
shadows, we have the substance.
II. He cautions them to take heed of those who would introduce the
worship of angels as mediators between God and them, as the Gentile
philosophers did: Let no man beguile you of your reward, in a
voluntary humility and worshipping of angels,
v. 18.
It looked like a piece of modesty to make use of the mediation of
angels, as conscious to ourselves of our unworthiness to speak
immediately to God; but, though it has a show of humility, it is a
voluntary, not a commanded humility; and therefore it is not
acceptable, yea, it is not warrantable: it is taking that honour which
is due to Christ only and giving it to a creature. Besides, the notions
upon which this practice was grounded were merely the inventions of men
and not by divine revelation,–the proud conceits of human reason,
which make a man presume to dive into things, and determine them,
without sufficient knowledge and warrant: Intruding into those
things which he hath not seen, vainly puffed up by his fleshly
mind–pretending to describe the order of angels, and their
respective ministries, which God has hidden from us; and therefore,
though there was a show of humility in the practice, there was a real
pride in the principle. They advanced those notions to gratify their
own carnal fancy, and were fond of being thought wiser than other
people. Pride is at the bottom of a great many errors and corruptions,
and even of many evil practices, which have great show and appearance
of humility. Those who do so do not hold the head,
v. 19.
They do in effect disclaim Christ, who is the only Mediator between God
and man. It is the highest disparagement to Christ, who is the head of
the church, for any of the members of it to make use of any
intercessors with God but him. When men let go their hold of Christ,
they catch at that which is next them and will stand them in no
stead.–From which all the body, by joints and bands, having
nourishment ministered, and knit together, increaseth with the increase
of God. Observe,
1. Jesus Christ is not only a head of government over the church, but a
head of vital influence to it. They are knit to him by joints and
bands, as the several members of the body are united to the head, and
receive life and nourishment from him.
2. The body of Christ is a growing body: it increaseth with the
increase of God. The new man is increasing, and the nature of grace
is to grow, where there is not an accidental hindrance.–With the
increase of God, with an increase of grace which is from God as its
author; or, in a usual Hebraism, with a large and abundant
increase.–That you may be filled with all the fulness of God,
Eph. iii. 19.
See a parallel expression, Which is the head, even Christ, from whom
the whole body, fitly joined together, maketh increase of the body,
Eph. iv. 15, 16.
III. He takes occasion hence to warn them again: “Wherefore, if you
be dead with Christ from the rudiments of the world, why, as though
living in the world, are you subject to ordinances?
v. 20.
If as Christians you are dead to the observances of the ceremonial law,
why are you subject to them? Such observances as, Touch not, taste
not, handle not,”
Under the law there was a ceremonial pollution contracted by touching a
dead body, or any thing offered to an idol; or by tasting any forbidden
meats, &c., which all are to perish with the using, having no
intrinsic worth in themselves to support them, and those who used them
saw them perishing and passing away; or, which tend to corrupt the
Christian faith, having no other authority than the traditions and
injunctions of men.–Which things have indeed a show of wisdom in
will-worship and humility. They thought themselves wiser than their
neighbours, in observing the law of Moses together with the gospel of
Christ, that they might be sure in the one, at least, to be in the
right; but, alas! it was but a show of wisdom, a mere invention and
pretence. So they seem to neglect the body, by abstaining from such and
such meats, and mortifying their bodily pleasures and appetites; but
there is nothing of true devotion in these things, for the gospel
teaches us to worship God in spirit and truth and not by ritual
observances, and through the mediation of Christ alone and not of any
angels. Observe,
1. Christians are freed by Christ from the ritual observances of
Moses’s law, and delivered from that yoke of bondage which God himself
had laid upon them.
2. Subjection to ordinances, or human appointments in the worship of
God, is highly blamable, and contrary to the freedom and liberty of the
gospel. The apostle requires Christians to stand fast in the liberty
with which Christ hath made them free, and not to be entangled again
with the yoke of bondage,
Gal. v. 1.
And the imposition of them is invading the authority of Christ, the
head of the church, and introducing another law of commandments
contained in ordinances, when Christ has abolished the old one,
3. Such things have only a show of wisdom, but are really folly. It is
true wisdom to keep close to the appointments of the gospel, and an
entire subjection to Christ, the only head of the church.
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