---
title: "Clarke"
description: "Verse Colossians 2:1. What great conflict — The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, acc"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/colossians/2"
---

Verse [Colossians 2:1](../../../kjv/colossians/2/1). ***What great conflict*** — The word αγων, which we here render *conflict*, is to be understood as implying *earnest care* and *solicitude*, accompanied, undoubtedly, with the most fervent application to the throne of grace in their behalf. The αγωνιζομενος of the preceding verse gave the apostle occasion to use the word αγων here. He *agonized* with God, and his *agony* was for them.
***Laodicea*** — A city of Asia Minor, on the borders of *Caria,* *Phrygia*, and *Lydia*. It was originally called *Diospolis*, or the city of Jupiter, and afterwards *Rhoas*; but obtained the name of *Laodicea* from *Laodice*, the wife of Antiochus. It is now called *Ladik*. It was formerly celebrated for its commerce, and the fine black wool of its sheep. Colosse, or the city of the Colossians, lay between it and Hierapolis. This *Hierapolis* was also a town of Phrygia, famous for its hot baths: it is now called *Bambukholasi*.
***As many as have not seen my face in the flesh*** — From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and this, from the letter of the text, appears probable; and yet, his having passed more than once through this country, preaching and strengthening the Churches, renders it very improbable. It is, therefore, most likely that we should understand the apostle as speaking collectively; that he had the most earnest concern, not only for the welfare of those Churches with which he was acquainted, such as Colosse and Laodicea, but also for those to whom he was not personally known.

Verse [Colossians 2:2](../../../kjv/colossians/2/2). ***That their hearts might be comforted*** — That they might have continual happiness in God, having constant affiance in him.
***Being knit together in love*** — The word συμβιβασθεντων, or συμβιβασθεντες, which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in *union* with God unless it have *unity* in itself, and without *love* this unity is impossible.
***Unto all riches of the full assurance of understanding*** — That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel.
***And of the Father, and of Christ*** — These words are variously written in different MSS., *versions*, and *fathers: The mystery of* *God-of God in Christ-of God who is in Christ-of God concerning* *Christ-of God who is Christ-of the God Christ-of God and Christ-of* *God the Father of Christ-of God the Father, and our Lord Christ-of* *God and the Father of Christ-of God the Father, in Christ-of the* *God Christ Jesus, Father and Lord*, &c., &c., &c.
This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. *Griesbach* has left them out of the text.

Verse [Colossians 2:3](../../../kjv/colossians/2/3). ***In whom are hid*** — Or rather *in which*; referring to the *mystery* mentioned above. In this glorious scheme of Christianity all the treasures-the abundance and excellency, of wisdom and knowledge are contained. No scheme of salvation, or Divine knowledge, ever equalled in its depth and excellency the Gospel plan. A scheme which the wisdom of God alone could devise, and which his power and infinite mercy alone could accomplish.

Verse [Colossians 2:4](../../../kjv/colossians/2/4). ***Lest any man should beguile you*** — The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the *conclusions* appear to be fairly drawn from the *premises*, but the premises are either *assumed* without evidence, or *false* in themselves; but this not being easily discovered, the unthinking or unwary are carried away by the conclusions which are drawn from these premises. And this result is clearly intimated by the term πιθανολογια, *enticing words, plausible conclusions* or *deductions* from this mode of reasoning. The apostle seems to allude to the Gentile philosophers, who were notorious for this kind of argumentation. Plato and Socrates are not free from it.

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.

Verse 6. ***As ye have therefore received Christ Jesus*** — Many persons lay a certain stress on the words *as* and *so*, and make various fine heads of discourses from them; viz. *As* ye received Christ in a spirit of *humility, so* walk in him; *as* ye received him in a spirit of *faith, so* walk in him, c., &c. This may be all proper in itself but nothing of the kind was intended by the apostle. His meaning is simply this: Seeing ye have embraced the doctrine of Christ, continue to hold it fast, and not permit yourselves to be turned aside by sophistical or Judaizing teachers.

Verse 7. ***Rooted and built up in him*** — It is not usual with the apostle to employ this double metaphor, taken partly from the *growth of a tree* and the *increase of a building*. They are to be *rooted*; as the good *seed* had been already *sown*, it is to take root, and the roots are to spread far, wide, and deep. They are to be *grounded*; as the *foundation* has already been *laid*, they are to *build* thereon. In the one case, they are to bear much fruit; in the other, they are to grow up to be a habitation of God through the Spirit. See the notes on [Ephesians 2:21](../../../kjv/ephesians/2/21); [Ephesians 2:22](../../../kjv/ephesians/2/22); [Ephesians 3:17](../../../kjv/ephesians/3/17).
***Abounding therein with thanksgiving.*** — No limitation is ever set to the operations of God on the soul, or to the growth of the soul in the knowledge, love, and image of God. Those who are brought into such a state of salvation should abound in gratitude and loving obedience, as they grow in grace.

Verse 8. ***Beware lest any man spoil you*** — The word συλαγωγων, from συλη, *prey*, and αγειν, *to lead* or *carry away*, signifies to *rob*, or *spoil* of their goods, as if by *violence* or rapine. Their goods were the salvation they had received from Christ; and both the Gentile and Jewish teachers endeavoured to deprive them of these, by perverting their minds, and leading them off from the truths of Christianity.
***Philosophy and vain deceit*** — Or, the *vain* or *empty deceit of* *philosophy*; such philosophizing as the Jewish and Gentile teachers used. As the term *philosophy* stood in high repute among the Gentiles, the Jews of this time affected it; and both *Philo* and *Josephus* use the word to express the whole of the Mosaic institutions. So the former: Ὁι κατα Μωσην φιλοσοφουντες· "Those who embraced the philosophy of Moses;" PHIL., De Nomin. Mutand. And the latter; Τρια παρα Ιουδαιοις ειδη φιλοσοφειται· "There are three systems of philosophy among the Jews," (Bell. Jud., lib. ii. cap 8, sec. 2,) meaning the *Pharisees, Sadducees*, and *Essenes*, as immediately follows. The Jewish philosophy, such as is found in the *Cabala, Midrashim*, and other works, deserves the character of *vain deceit*, in the fullest sense and meaning of the words. The inspired writers excepted, the Jews have ever been the most puerile, absurd, and ridiculous reasoners in the world. Even *Rabbi Maymon*, or *Maimonides*, the most intelligent of them all, is often in his master piece (the *Moreh Nevochim*, the *Teacher of the* *Perplexed*) most deplorably empty and vain.
***After the rudiments of the world*** — According to the doctrine of the *Jewish teachers*; or, according to the *Mosaic institutions*, as explained and glossed by the scribes, Pharisees, and rabbins in general. We have often seen that העולם הזה *haolam hazzeh, this* *world*, of which του κοσμου τουτου is a literal translation, is frequently used to express the Jewish system of rites, ceremonies, and institutions in general; what the apostle calls *the tradition* *of men*, namely, what men, unauthorized by God, have taught as doctrines received from him. Our Lord frequently refers to and condemns these traditions.
***Not after Christ.*** — Not according to the simple doctrine of Christ, viz.: HE died for our offences; believe on the Lord Jesus, and thou shalt be saved.

Verse 9. ***For in him dwelleth all the fulness*** — This is opposed to the *vain* or *empty* doctrine of the Gentile and Jewish philosophers: there is a *fulness* in Christ suited to the *empty,* *destitute* state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain.
By the *Godhead* or *Deity*, Θεοτης, we are to understand the *state or being of the Divine nature*; and by the *fulness* of that *Deity*, the infinite attributes essential to such a nature.
***Bodily.*** — Συματικως signifies *truly, really*; in opposition to *typically, figuratively*. There was a *symbol* of the Divine presence in the Hebrew *tabernacle*, and in the Jewish *temple*; but in the *body* of CHRIST the *Deity*, with all its plenitude of attributes, dwelt *really* and *substantially*: for so the word σωματικως means; and so it was understood by the ancient Greek fathers, as is fully shown by SUICER, in his *Thesaurus*, under the word.
"The fulness of the Godhead dwelt in Christ '*bodily*,' as opposed to the Jewish *tabernacle*, or *temple; truly* and *really*, in opposition to *types* and *figures*; not only effectively, as God dwells in good men, but *substantially* or *personally*, by the strictest union, as the soul dwells in the body; so that God and man are one Christ." See *Parkhurst*.

Verse 10. ***And ye are complete in him*** — και εστε εν αυτω πεπληρωμενοι. And, ye are filled with him. Our word *complete* quite destroys the connection subsisting in the apostle's ideas. The philosophy of the world was *empty*, κενη, but there was a πληρωμα, or *fulness*, in Christ; the Colossians were *empty*-spoiled and deprived of every good, while following the *empty* philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, *filled* with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle's mind are preserved. No fanciful *completeness in Christ*, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God.
***The head of all principality*** — See the notes on [Colossians 1:16](../../../kjv/colossians/1/16); [Colossians 1:17](../../../kjv/colossians/1/17).

Verse 11. ***In whom also ye are circumcised*** — All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a *part* of the flesh, but a *putting off* the *body* of the *sins* of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the *law*, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των αμαρτιων, *of the sins*, are omitted by ABCD*EFG, several others, by the *Coptic, AEthiopic,* *Armenian, Vulgate*, and *Itala*; and by *Clement, Athanasius, Basil,* *Cyril*, and several others. Griesbach has omitted them.

Verse 12. ***Buried with him in baptism*** — Alluding to the *immersions* practised in the case of *adults*, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life.
***The faith of the operation of God*** — They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. *Believing* is the act of the soul; but the *grace* or *power* to *believe* comes from God himself.

Verse 13. ***And you, being dead in your sins*** — [Ephesians 2:1](../../../kjv/ephesians/2/1); [Ephesians 2:1](../../../kjv/ephesians/2/1)[Ephesians 2:1](../../../kjv/ephesians/2/1), &c.
***The uncircumcision of your flesh*** — This must refer to that part of the Colossian Church which was made up of converted *heathens*, for the *heathens* alone were *uncircumcised*.

Verse 14. ***Blotting out the hand-writing of ordinances*** — By the hand-writing of ordinances the apostle most evidently means the *ceremonial law*: this was against them, for they were bound to fulfil it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out.
*Blotting out the hand-writing* is probably an allusion to [Numbers 5:23](../../../kjv/numbers/5/23), where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the *muriatic acid*, which immediately dissolves those ferruginous calces which constitute the *blackening* principle of most inks. But the East India inks, being formed only of simple *black*, such as burnt *ivory*, or *cork*, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a *wet* *sponge*, so as to leave not one legible vestige remaining: this I have often proved.
***Nailing it to his cross*** — When Christ was nailed to the cross, our obligation to fulfil these ordinances was done away. There may be another reference here to some ancient mode of *annulling* legal obligations, by *nailing them to a post*; but I do not recollect at present an instance or example. Antiquated *laws* are said to have been thus abrogated.

Verse 15. ***And having spoiled principalities and powers*** — Here is an allusion to the treatment of enemies when conquered: they are *spoiled of their armour*, so much the word απεκδυειν implies; and they are *exhibited* with contumely and reproach to the populace, especially when the victor has the honour of a *triumph*; to the former of which there is an allusion in the words εδειγματισεν εν παρρησια, *making a public exhibition of them*; and to the latter in the words θριαμβευσας αυτους, *triumphing over* *them*. And the *principalities* and *powers* refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor's triumph. It is very likely that by the αρχας και εξουσιας, *principalities* and *powers*, over whom Christ triumphed, the apostle means the נשיאות *nesioth* and רשות *roshoth*, who were the *rulers* and *chiefs* in the *Sanhedrin* and *synagogues*, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of *Christianity* in Judea quite destroyed their spiritual power and domination; just as the propagation of *Protestantism*, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome.
***In it.*** — The words εναυτω refer rather to *Christ*, than to the *cross*, if indeed they be genuine; of which there is much reason to doubt, as the *versions* and *fathers* differ so greatly in quoting them. Griesbach has left them out of the text.

Verse 16. ***Let no man - judge you in meat, or in drink*** — The apostle speaks here in reference to some particulars of the *hand-writing of ordinances*, which had been *taken away*, viz., the distinction of *meats* and *drinks*, what was *clean* and what *unclean*, according to the law; and the necessity of observing certain *holydays* or *festivals*, such as the *new moons* and particular *sabbaths*, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the *Sabbath* was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, *Remember the Sabbath* *day, to keep it holy*, is a command of *perpetual obligation*, and can never be superseded but by the final termination of time. As it is a *type* of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no *type* ever ceases till the *antitype* be come. Besides, it is not clear that the apostle refers at all to the *Sabbath* in this place, whether Jewish or Christian; his σαββατων, *of sabbaths* or *weeks*, most probably refers to their *feasts of weeks*, of which much has been said in the notes on the Pentateuch.

Verse 17. ***Which are a shadow*** — All these things were *types*, and must continue in force till the Christ, whom they represented, came; the apostle therefore says that the *body* - the *substance* or *design* of them was *of Christ* - pointed him out, and the excellent blessings which he has procured. The word σκια, *shadow*, is often used to express any thing *imperfect* or *unsubstantial*; while the term σωμα, *body*, was used in the opposite sense, and expressed any thing *substantial, solid*, and *firm*. The law was but the *shadow* or *representation* of good things to come; none should rest in it; all that it pointed out is to be sought and obtained in Christ.

Verse 18. ***Let no man beguile you*** — μηδειςυμαςκαταβραβευετω. Let no man take the *prize* from you which the βραβευς, *brabeus*, or judge in the contests, has assigned you, in consequence of your having obtained the victory. This any reader will see, is an allusion to the Olympic and Isthmian games, and to the prizes assigned to these who had obtained the victory in one or more of the contests which there took place. The Colossians had fought and conquered under the direction of Christ, and he, as the sole judge in this contest, had assigned to them the prize; the false teachers, affecting great modesty, humility, and sanctity, endeavoured to turn them aside from the Gospel, and to induce them to end in the *flesh* who had begun in the *Spirit*. Against these the apostle warns them.
***In a voluntary humility and worshiping of angels*** — This is a difficult passage, and in order to explain it, I shall examine the meaning of some of the principal terms of the original. The word θελειν, *to will*, signifies also *to delight*; and ταπειμοφροσυνη signifies not only *lowliness* or *humility of mind*, but also *affliction of mind*; and ταπεινουν την ψυχην, [Leviticus 16:20](../../../kjv/leviticus/16/20); [Leviticus 16:31](../../../kjv/leviticus/16/31), and in many other places, signifies to *afflict the soul by* *fasting*, and *self-abnegation*; and θρησκεια signifies *reverence* and *modesty*. Hence the whole passage has been paraphrased thus: Let no man spoil you of the prize adjudged to you, who delights in mortifying his body, and walking with the apparent *modesty of an* *angel*, affecting superior sanctity in order to gain disciples; *intruding into things which he has not seen*; and, notwithstanding his apparent humility, his mind is *carnal*, and he is *puffed up* with a sense of his superior knowledge and piety. It is very likely that the apostle here alludes to the *Essenes*, who were remarkably strict and devout, spent a principal part of their time in the contemplation of the Divine Being, abstained from all sensual gratifications, and affected to live the *life of angels* upon earth. With *their* pretensions all the apostle says here perfectly agrees, and on this one supposition the whole of the passage is plain and easy. Many have understood the passage as referring to the *adoration of angels*, which seems to have been practised among the Jews, who appear (from *Tobit*, xii. 15; *Philo*, in lib. *de Somn*.; *Josephus*, War. lib. ii. cap. 8, sec. 7) to have considered them as a sort of *mediators* between God and man; presenting the prayers of men before the throne; and being, as Philo says, μεγαλου βασιλεως οφθαλμοι και ωτα, *the eyes and ears* *of the great King*. But this interpretation is not so likely as the foregoing.

Verse 19. ***And not holding the Head*** — Not acknowledging Jesus Christ as the only Saviour of mankind, and the only *Head* or *chief* of the Christian Church, on whom every member of it depends, and *from* whom each derives both light and life. For a farther explanation of these words [Ephesians 4:16](../../../kjv/ephesians/4/16); [Ephesians 4:16](../../../kjv/ephesians/4/16), where the figures and phraseology are the same.

Verse 20. ***If ye be dead with Christ*** — See the notes on [Romans 6:3](../../../kjv/romans/6/3); [Romans 6:5](../../../kjv/romans/6/5).
***From the rudiments of the world*** — Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only *rudiments, first elements*, or the *alphabet*, out of which the whole science of Christianity was composed. We have often seen that *the world* and *this world* signify the Jewish dispensation, or the rites, ceremonies, and services performed under it.
***Why, as though living in the world*** — Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to its ordinances, performing them as if expecting salvation from this performance?

Verse 21. ***Touch not; taste not; handle not*** — These are forms of expression very frequent among the Jews. In *Maccoth*, fol. xxi. 1: "If they say to a Nazarite, *Don't drink, don't drink*; and he, notwithstanding, drinks; he is guilty. If they say, *Don't shave,* *don't shave*; and he shaves, notwithstanding; he is guilty. If they say, *Don't put on these clothes, don't put on these clothes*; and he, notwithstanding, puts on heterogeneous garments; he is guilty." See more in *Schoettgen*.

Verse 22. ***Which all are to perish with the using*** — These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the *end* of their institution; namely, to lead us to Christ, that we might be justified by faith.
***After the commandments and doctrines of men?*** — These words should follow the 20th verse, [Colossians 2:20](../../../kjv/colossians/2/20) of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.

Verse [Colossians 2:23](../../../kjv/colossians/2/23). ***Which things have indeed a show of wisdom*** — All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth.
WHAT is here termed *will-worship*, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the *revelation* which God has given. The whole system of *Deism* is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or *will* of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases *cruelty*, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the *seventh day* for the peculiar exercises of spiritual duties: other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is *will-worship*. God prescribes the *thing*, and leaves it to man, except in the case of the Sabbath, to appoint the *time* and the *place*; nor is it possible to be too *frequent* in God's worship, any more than to be too *fervent*.

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