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Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. The apostle expresses concern for the Colossians, ver. 1-3. II. He repeats it again, ver. 5. III. He cautions them against false teachers among the Jews (ver. 4, 6, 7), and against the Gentile philosophy, ver. 8-12. IV. He represents the privileges of Christians, ver. 13-15. And, V. Concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels, ver. 16-23.
Adam Clarke: Commentary on the Bible - 1831
The apostle shows his great concern for the Church at Colosse and at Laodicea; and exhorts them to steadfastness in the faith, and to beware of being seduced by specious and enticing words, Col 2:1-5. And to walk in Christ, as they had been taught, and to abound in faith and holiness, Col 2:6, Col 2:7. To beware of false teachers, who strove to pervert the Gospel, and to lead their minds from him in whom the fullness of the Godhead dwells; with whom they were filled; by whom they had received spiritual circumcision; and into whom they were baptized and were quickened, and raised from a death of sin to a life of righteousness, Col 2:8-12. He points out their former state, and the great things which Christ had done for them, Col 2:13-15. Warns them against particular tenets of the Judaizing teachers relative to meats, drinks, holydays, festivals, and the specious pretences of deceivers, Col 2:16-19. And shows that all the things taught by these, though they had a show of wisdom, yet perished in the using, and were the commandments and doctrines of men, Col 2:20-23.
Albert Barnes: Notes on the Bible - 1834
2:0: This entire chapter may be regarded as designed to guard the Colossians against the seductive influence of the false philosophy which tended to draw them away from the gospel. It is evident from the chapter that there were at Colossae, or in the vicinity, professed instructors in religion, who taught an artful and plausible philosophy, adapting themselves to the prejudices of the people, and inculcating opinions that tended to lead them away from the truths which they had embraced. These teachers were probably of Jewish origin, and had adopted many of the arts of a plausible rhetoric, from the pRev_ailing philosophy in that region. See the Introduction, Section 4. Against the seductive influences of this philosophy, it is the design of this chapter to guard them, and though the apostle does not seem to have intended to pursue an exact logical order; yet the argument in the chapter can be conveniently regarded as consisting of two parts: A statement of the reasons why they should be on their guard against the arts of that philosophy; and a specification of the particular errors to which they were exposed:
I. A statement of the reasons why they should not allow themselves to be drawn away by the influence of the pRev_alent philosophy; Col 2:1-15. This also consists of two parts.
A. The importance of the subject; Col 2:1-7.
(1) the apostle felt great solicitude for them, and for all whom he had not seen, that they might hold the truth in reference to the divine existence and perfections; Col 2:1-2.
(2) all the treasures of wisdom and knowledge were in Christ, and it was, therefore, of the greatest importance to hold to the truth respecting him; Col 2:3.
(3) they were in danger of being led astray by enticing words; Col 2:4.
(4) Paul says that he was with them in spirit, and he exhorted them, therefore, to remain rooted and grounded in the doctrines which they had received respecting the Saviour; Col 2:5-7.
B. Reasons why they should be steadfast and not drawn away by the influence of false philosophy; Col 2:8-15.
(1) the danger of depending on traditions and worldly principles in religion; of being "spoiled" or robbed by philosophy; Col 2:8.
(2) all that we need to desire is to be found in Christ; Col 2:9-10.
(3) we have received through him the true circumcision - the putting away our sins; Col 2:11.
(4) we have been buried with him in baptism, and have solemnly devoted ourselves to him, Col 2:12.
(5) we have been quickened by him; our sins have been forgiven; and everything that hindered our salvation has been taken out of the way by him, and he has triumphed over our foes; Col 2:13-15.
II. Specification of particular errors to which they were exposed, or of particular things to be avoided; Col 2:16-23.
The chapter closes Col 2:20-23 with an earnest exhortation wholly to avoid these things; not to touch or taste or handle them. However plausible the pretences might be on which they were urged; whatever appearance of wisdom or humility there might be, the apostle assures them that there was no real honor in them, and that they were wholly to be avoided.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Col 2:1, Paul still exhorts them to be constant in Christ; Col 2:8, to beware of philosophy, and vain traditions; Col 2:18, worshipping of angels; Col 2:20, and legal ceremonies, which are ended in Christ.
John Gill
INTRODUCTION TO COLOSSIANS 2
In this chapter the apostle expresses his great concern for the Colossians, and others he had never seen; exhorts them to constancy in the faith of Christ; warns them of false teachers, and their tenets; takes notice of various blessings and privileges they had by Christ, and cautions against several superstitions and corruptions, which were obtaining among the churches of Christ: in Col 2:1 the apostle declares the conflict he had for the persons he writes to, and for others, though they had never seen him, which he was desirous they might be acquainted with; partly for the comfort of their hearts, their cement in love, and the improvement of their knowledge of divine things, the treasures of which are in Christ, Col 2:2, and partly that they might not be deceived by the enticing words of the false teachers, Col 2:4, and should his absence and distance from them be objected to his professed concern and affection for them, he answers, that notwithstanding that, he was present with them in spirit, and had a discerning of their faith and order, and the steadfastness thereof, with pleasure, Col 2:5, wherefore he exhorts them to perseverance in the faith of Christ, and to an abounding: in it, Col 2:6, and to take heed of being hurt by the vain philosophy and traditions of the Jews, but to keep close to Christ, and the truths of his Gospel, seeing all fulness is in him, and they were full in him, who is over all, and superior to all, and therefore had no need to have recourse unto, and hearken to any other, Col 2:9, nor did they need any Jewish ordinances, particularly circumcision, since they were partakers of another and better circumcision in Christ; and besides, were buried in baptism with him; and even though they had been dead in sin, and in their fleshly uncircumcision, yet they were alive, quickened with Christ, and had the forgiveness of all their sins for his sake; who had freed them from the ceremonial law, and had rid them of all their former lords and masters, and had brought them into the liberty of the Gospel, Col 2:11, wherefore he concludes, by way of exhortation and advice, first with respect to Jewish ceremonies, not to suffer them to be imposed upon them, or to regard the censures of men for the non-observance of them, since these were but shadows, of which Christ is the substance, Col 2:16, and next with respect to the worship of angels, under a notion of humility, some were for introducing; who are described as bold intruders, vain, proud, and conceited persons, and as not holding the head Christ, to whom the body the church is joined, and by whom it is nourished and increased, Col 2:18, and seeing now they that are Christ's are dead with him to the ceremonial law, and that dead to them, the apostle argues that they should not be subject to the ordinances, commands, and doctrines of men; some of which he instances in, as if they were still under the rudiments of the world; and the rather, since these things had no true wisdom in them, only a show of it, and were no other than will worship and superstition, and lay in a negligence of the body, and were dishonourable and unsatisfying, Col 2:20.
2:12:1: Կամիմ զի գիտիցէ՛ք դուք՝ ո՛րպիսի ճգնութիւնս ունիմ յանձին վասն ձեր՝ եւ վասն Լաւոդիկեցւոցն, եւ որոց չիցէ՛ տեսեալ զերեսս իմ մարմնով[4499]. [4499] Բազումք. Ճգնութիւն ունիմ։ Ոմանք. Ոչ իցէ. կամ՝ չիցեն տեսեալ։
1 Ուզում եմ, որ դուք գիտենաք, թէ ինչպիսի նեղութիւն եմ կրում ձեզ համար եւ լաւոդիկեցիների համար եւ բոլոր նրանց համար, որոնք իմ երեսը չեն տեսել անձնապէս,
2 Քանզի կ’ուզեմ որ գիտնաք թէ ի՛նչպէս մեծ անձկութիւն ունիմ ձեզի ու Լաւոդիկեցիներուն համար ու ամէն անոնց՝ որոնք իմ երեսս մարմնով չեն տեսներ.
Կամիմ զի գիտիցէք դուք որպիսի՛ ճգնութիւն ունիմ յանձին վասն ձեր եւ վասն Լաւոդիկեցւոցն, եւ որոց չիցէ տեսեալ զերեսս իմ մարմնով:

2:1: Կամիմ զի գիտիցէ՛ք դուք՝ ո՛րպիսի ճգնութիւնս ունիմ յանձին վասն ձեր՝ եւ վասն Լաւոդիկեցւոցն, եւ որոց չիցէ՛ տեսեալ զերեսս իմ մարմնով[4499].
[4499] Բազումք. Ճգնութիւն ունիմ։ Ոմանք. Ոչ իցէ. կամ՝ չիցեն տեսեալ։
1 Ուզում եմ, որ դուք գիտենաք, թէ ինչպիսի նեղութիւն եմ կրում ձեզ համար եւ լաւոդիկեցիների համար եւ բոլոր նրանց համար, որոնք իմ երեսը չեն տեսել անձնապէս,
2 Քանզի կ’ուզեմ որ գիտնաք թէ ի՛նչպէս մեծ անձկութիւն ունիմ ձեզի ու Լաւոդիկեցիներուն համար ու ամէն անոնց՝ որոնք իմ երեսս մարմնով չեն տեսներ.
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Желаю, чтобы вы знали, какой подвиг имею я ради вас и ради тех, которые в Лаодикии и Иераполе, и ради всех, кто не видел лица моего в плоти,
2:1  θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί,
2:1. Θέλω (I-determine) γὰρ (therefore) ὑμᾶς (to-ye) εἰδέναι (to-have-had-come-to-see,"ἡλίκον (to-stature-belonged-of) ἀγῶνα (to-a-struggling) ἔχω (I-hold) ὑπὲρ (over) ὑμῶν (of-ye) καὶ (and) τῶν (of-the-ones) ἐν (in) Λαοδικίᾳ (unto-a-Laodikia) καὶ (and) ὅσοι ( which-a-which ) οὐχ (not) ἑόρακαν (they-hath-had-come-to-discern-unto) τὸ (to-the-one) πρόσωπόν (to-looked-toward) μου (of-me) ἐν (in) σαρκί, (unto-a-flesh,"
2:1. volo enim vos scire qualem sollicitudinem habeam pro vobis et pro his qui sunt Laodiciae et quicumque non viderunt faciem meam in carneFor I would have you know what manner of care I have for you and for them that are at Laodicea and whosoever have not seen my face in the flesh:
1. For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
2:1. 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;
2:1. For I want you to know the kind of solicitude that I have for you, and for those who are at Laodicea, as well as for those who have not seen my face in the flesh.
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:

1: Желаю, чтобы вы знали, какой подвиг имею я ради вас и ради тех, которые в Лаодикии и Иераполе, и ради всех, кто не видел лица моего в плоти,
2:1  θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί,
2:1. volo enim vos scire qualem sollicitudinem habeam pro vobis et pro his qui sunt Laodiciae et quicumque non viderunt faciem meam in carne
For I would have you know what manner of care I have for you and for them that are at Laodicea and whosoever have not seen my face in the flesh:
2:1. 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;
2:1. For I want you to know the kind of solicitude that I have for you, and for those who are at Laodicea, as well as for those who have not seen my face in the flesh.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: Ап. любит и заботится о Колоссянах и их соседях - Лаодикийцах и Иерапольцах. Он очень доволен тем, что они ведут добрую жизнь, но внушает им, чтобы они твердо держались преподанного им учения, так как иначе их могут соблазнить лжеучители.

1-3: Ап. хочет, чтобы Колоссяне и другие, не знающие его лично, христиане тех мест знали, как много он заботится о них (какой подвиг имею я). В самом деле, он находился далеко в узах и не мог помочь Колоссянам, которым в то время угрожали еретики. Предмет его забот - утешить, успокоить смятенные этим появлением лжеучителей сердца Колоссян. Ап. хочет, чтобы они, скрепив между собою союз любви христианской, достигали столь необходимой им полноты христианских убеждений (для всякого богатства совершенного разумения), в том, что касается познания тайны Бога и Отца и Христа (т. е. познания плана божественного домостроительства о человеческом спасении). - В котором - правильнее: в которой, т. е. в тайне (en f - относится не к слову Сristou, потому что тогда останется без определения предыдущее выражение t. Qeou, а к слову toϋ musthriou). Ап. желает, чтобы Колоссяне постигли эту тайну, потому что в ней именно сокрыты все сокровища премудрости, т. е. высшей божественной премудрости (sofia) и человеческого ведения (gnwsiV): только на познание этой тайны, следов., и стоит употребить все свои усилия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Concern for the Colossians.A. D. 62.
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, Hab. iii. 17, 18.

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 (ch. i. 19) 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., 1 Cor. i. 24, 30.

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, 2 Cor. v. 7; Heb. x. 38.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
2:1: For I would that ye knew - I wish you knew or fully understood. He supposes that this would deeply affect them if they understood the solicitude which he had had on their account.
What great conflict - Margin, fear, or care. The Greek word is "agony" - ἀγῶνα agō na. It is not, however, the word rendered "agony" in Luk 22:44 - ἀγωνία agō nia - though that is derived from this. The word is rendered conflict in Phi 1:30; contention, Th1 2:2; fight, Ti1 6:12; Ti2 4:7; and race, Heb 12:1. It properly refers to the combats, contests, struggles, efforts at the public games; the toil and conflict to obtain a victory. It refers here to the anxious care, the mental conflict, the earnest solicitude which he had in their behalf, in view of the dangers to which they were exposed from Judaizing Christians and Pagan philosophy. This mental struggle resembled that which the combatants had at the public games; compare the Co1 9:25, note, 27, note. And for them at Laodicea For Christians there, who were exposed to similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colossae. See Introduction, Section 1. 6. Notes, Col 4:16. There was a church early planted there - the "lukewarm" church mentioned in Rev 3:14. Being in the vicinity of Colossae, the church there would be exposed to the same perils, and the rebuke in Rev 3:14, showed that the fears of Paul were well founded, and that the arts of the false teachers were too successful.
And for as many as have not seen my face in the flesh - That is, evidently in that region. He had, doubtless, a general solicitude for all Christians, but his remark here has reference to those in the neighborhood of the church at Colossae, or in that church. On the question which has been raised, whether this proves that the apostle Paul had never been at Colossae or Laodicea, see Introduction, Section 2, 4. This passage does not seem to me to prove that he had not been there. It may mean that he had great solicitude for those Christians there whom he knew, and for all others there, or in the vicinity, even though he was not personally acquainted with them. He may refer:
(1) to some churches in the neighborhood formed since he was there; or.
(2) to strangers who had come in there since he was with them; or.
(3) to those who had been converted since he was there, and with whom he had no personal acquaintance. For all these he would feel the same solicitude, for they were all exposed to the same danger. To "see one's face in the flesh," is a Hebraism, meaning to become personally acquainted with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: what: Col 1:24, Col 1:29, Col 4:12; Gen 30:8, Gen 32:24-30; Hos 12:3, Hos 12:4; Luk 22:44; Gal 4:19; Phi 1:30; Th1 2:2; Heb 5:7
conflict: or, fear, or, care
at: Col 4:13, Col 4:15, Col 4:16; Rev 1:11, Rev 3:14-22
not: Col 2:5; Act 20:25, Act 20:38; Pe1 1:8
Geneva 1599
2:1 For I (1) 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 (a) face in the flesh;
(1) The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.
(a) Me, present in body.
John Gill
2:1 For I would that ye knew what great conflict I have for you,.... This is occasioned by what he had said in Col 1:29, that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the Gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the Gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians,
and for them at Laodicea; the saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas (p), and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephens's copies adds, "and them in Hierapolis"; see Col 4:13.
And for as many as have not seen my face in the flesh; meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the Gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of Gospel ministers, extend and reach to persons that never saw them,
(p) Plin. Nat. Hist. l. 5. c. 29.
John Wesley
2:1 How great a conflict - Of care, desire, prayer. As many as have not seen my face - Therefore, in writing to the Colossians, he refrains from those familiar appellations, "Brethren," "Beloved."
Robert Jamieson, A. R. Fausset and David Brown
2:1 HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
For--He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in Col 1:29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you."
them at Laodicea--exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse.
not seen my face in the flesh--including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Rom 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Acts 20:38). Compare Col 1:4, Col 1:7-8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).
2:22:2: զի մխիթարեսցի՛ն սիրտք նոցա՝ տեղեկացեալք սիրով. եւ յամենայն մեծութիւն լրութեան իմաստութեան՝ ՚ի գիտութիւն խորհրդոյն Աստուծոյ ՚ի Քրիստոս Յիսուս[4500]. [4500] Ոմանք. Տեղեկացեալ սիրով ամենայն մեծութիւն լրութեան իմաստութեանն, ՚ի գիտութիւն խորհրդոցն Աստուծոյ ՚ի Քրիստոս։ Ոսկան. ՚Ի գիտութիւն խորհրդոյ Աստուծոյ Հօր ՚ի Քրիստոս Յիսուս։
2 որպէսզի մխիթարուեն նրանց սրտերը, մէկտեղուեն սիրով եւ հասնեն կատարեալ իմաստութեան ճոխութեանը՝ ճանաչելու համար Աստծու խորհուրդը, որ յայտնուած է ի Քրիստոս Յիսուս,
2 Որպէս զի անոնց սրտերը մխիթարուին՝ սիրով միացած ու կատարեալ իմաստութեան բոլոր ճոխութեանը հասնին, այսինքն Հօր Աստուծոյ եւ Քրիստոսին խորհուրդին գիտութեանը.
զի մխիթարեսցին սիրտք նոցա տեղեկացեալք սիրով, եւ յամենայն մեծութիւն լրութեան իմաստութեան` ի գիտութիւն խորհրդոյն [17]Աստուծոյ ի Քրիստոս Յիսուս:

2:2: զի մխիթարեսցի՛ն սիրտք նոցա՝ տեղեկացեալք սիրով. եւ յամենայն մեծութիւն լրութեան իմաստութեան՝ ՚ի գիտութիւն խորհրդոյն Աստուծոյ ՚ի Քրիստոս Յիսուս[4500].
[4500] Ոմանք. Տեղեկացեալ սիրով ամենայն մեծութիւն լրութեան իմաստութեանն, ՚ի գիտութիւն խորհրդոցն Աստուծոյ ՚ի Քրիստոս։ Ոսկան. ՚Ի գիտութիւն խորհրդոյ Աստուծոյ Հօր ՚ի Քրիստոս Յիսուս։
2 որպէսզի մխիթարուեն նրանց սրտերը, մէկտեղուեն սիրով եւ հասնեն կատարեալ իմաստութեան ճոխութեանը՝ ճանաչելու համար Աստծու խորհուրդը, որ յայտնուած է ի Քրիստոս Յիսուս,
2 Որպէս զի անոնց սրտերը մխիթարուին՝ սիրով միացած ու կատարեալ իմաստութեան բոլոր ճոխութեանը հասնին, այսինքն Հօր Աստուծոյ եւ Քրիստոսին խորհուրդին գիտութեանը.
zohrab-1805▾ eastern-1994▾ western am▾
2:22: дабы утешились сердца их, соединенные в любви для всякого богатства совершенного разумения, для познания тайны Бога и Отца и Христа,
2:2  ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, χριστοῦ,
2:2. ἵνα (so) παρακληθῶσιν (they-might-have-been-called-beside-unto) αἱ (the-ones) καρδίαι (hearts) αὐτῶν, (of-them," συνβιβασθέντες ( having-been-together-effected-to ) ἐν (in) ἀγάπῃ (unto-an-excessing-off) καὶ (and) εἰς (into) πᾶν (to-all) πλοῦτος (to-a-wealth) τῆς (of-the-one) πληροφορίας (of-a-full-beareeing-unto) τῆς (of-the-one) συνέσεως, (of-a-sending-together,"εἰς (into) ἐπίγνωσιν (to-an-acquainting-upon) τοῦ (of-the-one) μυστηρίου (of-a-flexerlet) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"Χριστοῦ, (of-Anointed,"
2:2. ut consolentur corda ipsorum instructi in caritate et in omnes divitias plenitudinis intellectus in agnitionem mysterii Dei Patris Christi IesuThat their hearts may be comforted, being instructed in charity and unto all riches of fulness of understanding, unto the knowledge of the mystery of God the Father and of Christ Jesus:
2. that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, Christ,
2:2. 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;
2:2. May their hearts be consoled and instructed in charity, with all the riches of a plenitude of understanding, with knowledge of the mystery of God the Father and of Christ Jesus.
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:

2: дабы утешились сердца их, соединенные в любви для всякого богатства совершенного разумения, для познания тайны Бога и Отца и Христа,
2:2  ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, χριστοῦ,
2:2. ut consolentur corda ipsorum instructi in caritate et in omnes divitias plenitudinis intellectus in agnitionem mysterii Dei Patris Christi Iesu
That their hearts may be comforted, being instructed in charity and unto all riches of fulness of understanding, unto the knowledge of the mystery of God the Father and of Christ Jesus:
2:2. 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;
2:2. May their hearts be consoled and instructed in charity, with all the riches of a plenitude of understanding, with knowledge of the mystery of God the Father and of Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, etc., etc., etc.
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.
Albert Barnes: Notes on the Bible - 1834
2:2: That their hearts might be comforted - Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions.
Being knit together in love - The same word which is used here (συμβιβάζω sumbibazō) occurs in Eph 4:16, and is rendered compacted; see the notes at that place. In Act 9:22, it is rendered proving; Act 16:10, assuredly gathering; Co1 2:16, instruct; and here, and in Col 2:19, knit together. It means, properly, to make to come together, and hence, refers to a firm union, as where the heart of Christians are one. Here it means that the way of comforting each other was by solid Christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of affection.
And unto all riches - On the meaning of the word "riches," as used by the apostle Paul, see the notes at Rom 2:4. There is a great energy of expression here. The meaning is, that the thing referred to - "the full understanding" of the "mystery" of religion - was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be in order that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it.
Of the full assurance of understanding - This word (πληροφορία plē rophoria) means firm persuasion, settled conviction. It occurs only here and in Th1 1:5; Heb 6:11; Heb 10:22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luk 1:1; Rom 4:21; Rom 14:5; Ti2 4:5, Ti2 4:17. It was the desire of the apostle that they might have entire conviction of the truth of the Christian doctrines.
To the acknowledgment - So as fully and openly to acknowledge or confess this mystery.
The mystery - On the meaning of this word, see the Rom 11:25, note; Eph 1:9, note. The meaning is, the doctrine respecting God, which had before been concealed or hidden, but which was now Rev_ealed in the gospel. It does not mean that there was any thing unintelligible or incomprehensible respecting this doctrine when it; was made known. That might be as clear as any other truth.
Of God - Of God as he actually subsists. This does not mean that the mere fact of the existence of God was a "mystery," or a truth which had been concealed, for that was not true. But the sense plainly is, that there were truths now made known in the gospel to mankind, about the mode of the divine existence, which had not before been disclosed; and this "mystery" he wished them to retain, or fully acknowledge. The "mystery," or the hitherto unRev_ealed truth, related to the fact that God subsisted in more persons than one, as "Father," and as "Christ."
And of the Father - Or, rather, "even of the Father;" for so the word καὶ kai (and) is often used. The apostle does not mean that he wished them to acknowledge the hitherto unRev_ealed truth respecting "God' and another being called "the Father;" but respecting "God" as the "Father," or of God as" Father' and as "Christ."
And of Christ - As a person of the Godhead. What the apostle wished them to acknowledge was, the full Revelation now made known respecting the essential nature of God, as the "Father," and as "Christ." In relation to this, they were in special danger of being corrupted by the pRev_alent philosophy, as it is in relation to this that error of Christian doctrine usually commences. It should be said, however, that there is great variety of reading in the mss. on this whole clause, and that many critics (see Rosenmuller) regard it as spurious. I do not see evidence that it is not genuine; and the strain of exhortation of the apostle seems to me to demand it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: their: Col 4:8; Isa 40:1; Rom 15:13; Co2 1:4-6; Th1 3:2, Th1 5:14; Th2 2:16, Th2 2:17
being: Col 3:14; Psa 133:1; Joh 17:21; Act 4:32; Gal 3:28; Phi 2:1; Jo1 4:12, Jo1 4:13
all: Col 1:27
of the full: Isa 32:17; Th1 1:5; Heb 6:11, Heb 10:22; Pe2 1:10; Jo1 3:19
understanding: Joh 6:69, Joh 17:3; Rom 16:25; Co1 2:12; Eph 1:17-19, Eph 3:9, Eph 3:10; Phi 3:8; Pe2 1:3, Pe2 3:18
to the: Col 1:9; Jo1 5:7
of the Father: Col 1:15-17; Isa 53:11; Jer 9:24; Mat 11:25, Mat 11:27; Luk 10:21, Luk 10:22; Joh 1:1-3 Joh 5:17, Joh 5:23, Joh 10:30, Joh 10:38, Joh 14:9-11, Joh 16:15, Joh 17:21-23; Ti1 3:16
Geneva 1599
2:2 (2) That (b) their hearts might be comforted, being knit together in love, and unto all riches of the (c) full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
(2) He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.
(b) Whom, he never says.
(c) Of that understanding, which brings forth a certain and undoubted persuasion in our minds.
John Gill
2:2 That their hearts might be comforted,.... Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he was so desirous they should know it; one is, the consolation of their hearts. The hearts of God's people often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God's face, and afflictive providences; and by reason of false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities, and which was the case with these churches: now the business of Gospel ministers is to comfort such; this is the commission they are sent with; the doctrines of the Gospel are calculated for this very purpose, such as full redemption, free justification, complete pardon of sin, peace and reconciliation; and the bent of their ministry is to comfort distressed minds, upon what account soever; and it must be a comfort to these churches, when they found that they were regarded by so great an apostle; and it might tend to confirm them in the doctrine they had received at first, and deliver them from the scruples the false apostles had injected into their minds, and so administer comfort to them, when they perceived that the apostle approved of the Gospel they had heard and embraced, and rejected the notions of the false teachers:
being knit together in love: as the members of an human body are, by joints and bands; as love is the bond of union between God and his people, Christ and his members, so between saints and saints; it is the cement that joins and keeps them together, and which edifies and builds them up, and whereby they increase with the increase of God; it makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy, who is for dividing, and so destroying; and is what is the joy of Gospel ministers, and what they labour at and strive for, and which is another reason of the apostle's conflict:
and unto all riches of the full assurance of understanding; that is, spiritual knowledge and understanding, or the understanding of spiritual things; for the understanding of things natural and civil is not designed; nor a mere notional knowledge of spiritual things, which persons may have, and yet not charity, or love, with which this is here joined; and such an one also, which is sure and certain: for as there is such a thing as the assurance of faith, and the assurance of hope, so likewise of understanding of the Gospel, and the truths of it; concerning which there ought to be no doubt, being to be received upon the credit of a divine testimony: moreover, such a knowledge and understanding of divine things is intended, as is large and abundant, signified by "all riches"; for though it is not complete and perfect in this life, yet it takes a vast compass, and reaches to all the deep things of God; to whatever relates to the person and grace of Christ; to all the things of the Spirit of God; to all the blessings and promises of the covenant of grace; to the riches both of grace and glory, to the things of time and eternity, and which is more clearly explained by the following clause:
to the acknowledgment of the mystery of God, and of the Father, and of Christ; that is, to a greater and more perfect knowledge, approbation, and confession of the Gospel, which he had in the preceding chapter called the mystery; see Col 1:26, and here "the mystery of God", which he is both the author and subject of: it is by him as the efficient cause, ordained by him, and hid in him before the world was; and it is of him, as the subject matter of it; not as the God of nature and providence, which the works of both declare; but as the God of all grace, as God in Christ, which is the peculiar discovery of the Gospel: and "of" him as "the Father" of Christ, which is not discoverable by the light of nature, nor known by natural reason, but is a point of divine revelation; and "of" him as the Father of his people by adoption; and of all his grace, in election to grace and glory; in predestination to sonship, and in the council and covenant of grace; in the scheme of salvation and redemption; in the mission of his Son, and the gift of him as a Saviour and Redeemer. The copulative "and" before "the Father", is left out in the Vulgate Latin, Syriac, and Arabic versions, which read "the mystery of God the Father"; and with it, it may be rendered, as it sometimes is, God, "even the Father": though the word "God" may be considered essentially, and as after distinguished into two of the persons of the Godhead; "the Father" the first person, so called, in relation to his Son, which is no small part of the mystery of the Gospel; and "Christ" the second person, who is equally God with the Father; and the Spirit, who, though not mentioned, is not excluded from this adorable mystery: and which is the mystery "of Christ", he being both the efficient cause and the subject matter of it; it treats of his deity and personality; of his offices, as Mediator, prophet, priest, and King; of his incarnation and redemption; of his grace, righteousness, sacrifice, and satisfaction; of justification by him, pardon through him, and acceptance in him.
John Wesley
2:2 Unto all riches of the full assurance of understanding, unto the acknowledgment of the mystery of God - That is, unto the fullest and clearest understanding and knowledge of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Translate, "That their hearts may be comforted." The "their," compared with "you" (Col 2:4), proves that in Col 2:1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expressly says, "I have conflict." Thus it is an abbreviated mode of expression for, "That your and their hearts may be comforted." ALFORD translates, "confirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends [DAVENANT]. Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare; and also by being released from doubts on learning from the apostle, that the doctrine which they had heard from Epaphras was true and certain. In writing to churches which he had instructed face to face, he enters into particular details concerning them, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation.
being--Translate as Greek in oldest manuscripts, "They being knit together."
in love--the bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ.
unto--the object and end of their being "knit together."
all riches--Greek, "all the riches of the full assurance (Th1 1:5; Heb 6:11; Heb 10:22) of the (Christian) understanding." The accumulation of phrases, not only "understanding," but "the full assurance of understanding"; not only this, but "the riches of," &c., not only this, but "all the riches of," &c., implies how he desires to impress them with the momentous importance of the subject in hand.
to--Translate "unto."
acknowledgment--The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," Col 2:3. ALFORD translates, "thorough . . . knowledge." Acknowledgment hardly is strong enough; they did in a measure acknowledge the truth; what they wanted was the full and accurate knowledge of it (compare Notes, see on Col 1:9-10; Phil 1:9).
of God, and of the Father and of Christ--The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ."
2:32:3: յորում ամենայն գա՛նձք իմաստութեան եւ գիտութեան ծածկեալ կան[4501]։ [4501] Օրինակ մի. Յորում ամենեցուն գանձ։ Յօրինակին պակասէր. Իմաստութեան եւ գիտութեան ծած՛՛։
3 որի մէջ պահուած են գիտութեան եւ իմաստութեան բոլոր գանձերը:
3 Որուն մէջ իմաստութեան ու գիտութեան բոլոր գանձերը պահուած են։
յորում ամենայն գանձք իմաստութեան եւ գիտութեան ծածկեալ կան:

2:3: յորում ամենայն գա՛նձք իմաստութեան եւ գիտութեան ծածկեալ կան[4501]։
[4501] Օրինակ մի. Յորում ամենեցուն գանձ։ Յօրինակին պակասէր. Իմաստութեան եւ գիտութեան ծած՛՛։
3 որի մէջ պահուած են գիտութեան եւ իմաստութեան բոլոր գանձերը:
3 Որուն մէջ իմաստութեան ու գիտութեան բոլոր գանձերը պահուած են։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: в Котором сокрыты все сокровища премудрости и ведения.
2:3  ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι.
2:3. ἐν (in) ᾧ (unto-which) εἰσὶν (they-be) πάντες ( all ) οἱ ( the-ones ) θησαυροὶ ( en-placings ) τῆς ( of-the-one ) σοφίας ( of-a-wisdoming-unto ) καὶ (and) γνώσεως (of-an-acquainting) ἀπόκρυφοι . ( concealed-off )
2:3. in quo sunt omnes thesauri sapientiae et scientiae absconditiIn whom are hid all the treasures of wisdom and knowledge.
3. in whom are all the treasures of wisdom and knowledge hidden.
2:3. In whom are hid all the treasures of wisdom and knowledge.
2:3. For in him are hidden all treasures of wisdom and knowledge.
In whom are hid all the treasures of wisdom and knowledge:

3: в Котором сокрыты все сокровища премудрости и ведения.
2:3  ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι.
2:3. in quo sunt omnes thesauri sapientiae et scientiae absconditi
In whom are hid all the treasures of wisdom and knowledge.
2:3. In whom are hid all the treasures of wisdom and knowledge.
2:3. For in him are hidden all treasures of wisdom and knowledge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
2:3: In whom - Margin, "wherein." The more correct translation is "in whom." The reference is doubtless to Christ, as his name is the immediate antecedent, and as what is affirmed here properly appertains to him.
Are hid - Like treasures that are concealed or garnered up. It does not mean that none of those "treasures" had been developed; but that, so to speak, Christ, as Mediator, was the great treasure-house where were to be found all the wisdom and knowledge needful for people.
All the treasures - It is common to compare any thing valuable with "treasures" of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants.
Wisdom - The wisdom needful for our salvation. Notes, Co1 1:24.
And knowledge - The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of human beings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: In whom: or, Wherein, Col 1:9, Col 1:19, Col 3:16; Rom 11:33; Co1 1:24, Co1 1:30, Co1 2:6-8; Eph 1:8, Eph 3:10; Ti2 3:15-17
hid: Col 3:3; Job 28:21; Pro 2:4; Mat 10:26; Eph 3:9; Rev 2:17
Geneva 1599
2:3 In whom are hid all the treasures of (d) wisdom and knowledge.
(d) There is no true wisdom outside of Christ.
John Gill
2:3 In whom are hid all the treasures of wisdom and knowledge. This may be understood either of the mystery of the Gospel, which contains the rich mines and hidden treasures of all divine truths; so called, because of the richness and intrinsic value and excellency of them; and because of their variety and abundance, being the unsearchable riches of Christ: or of Christ himself; and not so much of his personal wisdom, either as God, being the all-wise God, the wisdom of God, an omniscient Being, that knows all persons and things whatever, within the whole circle of wisdom and knowledge; or as man, whose wisdom and knowledge, though created, was very large and abundant; or as Mediator, on whom the spirit of wisdom and understanding, of counsel and of knowledge, rests; but of that fulness of truth as well as grace, which dwells in him as in its subject and fountain; by whom it comes, and from whom it is derived unto us; and our highest wisdom and knowledge lies in knowing him, whom to know is life eternal; and the excellency of whose knowledge surpasses everything else; it is the greatest riches, and most valuable treasure; nor is there anything worth knowing but what is in Christ, all is laid up in him: and being said to be "hid" in him, shows the excellency of the wisdom and knowledge that is in him only valuable things being hid, or compared to hid treasure; that this cannot be had without knowing him; that it is imperfect in the present state, and is not yet fully and clearly revealed; and therefore should be inquired after, and searched for, and Christ should be applied unto for it: , "treasures of wisdom", is a phrase used by the Targumist (q),
(q) Jonathan ben Uzziel in Exod. xl. 4.
Robert Jamieson, A. R. Fausset and David Brown
2:3 Translate in the Greek order, "In whom (not as ALFORD, 'in which') mystery; Christ is Himself the 'mystery' (Col 2:2; Ti1 3:16), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in Col 2:2; as "treasures" answer to the "riches"; it is from the treasures that the riches (Col 2:2) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them (Col 2:2); but until you, Colossians, press after attaining the full knowledge (see on Col 2:2) of them, they remain "hidden." Compare the parable, Mt 13:44, "treasure hid." This sense suits the scope of the apostle, and sets aside ALFORD'S objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" (Col 2:2), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare 1Cor 2:7-8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state.
wisdom--general, and as to experimental and practical truth; whence comes "understanding" (Col 2:2).
knowledge--special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (Col 2:2).
2:42:4: Այլ զայս ասեմ, զի մի՛ ոք զձեզ զառանցուսցէ պատիր բանիւք[4502]։ [4502] Ոմանք. Զառանցեցուսցէ։
4 Եւ այս բանն ասում եմ, որպէսզի ոչ ոք ձեզ չմոլորեցնի պատիր խօսքերով.
4 Ասիկա կ’ըսեմ, որ չըլլայ թէ մէկը սուտ խօսքերով ձեզ մոլորեցնէ։
Այլ զայս ասեմ, զի մի՛ ոք զձեզ զառանցուսցէ պատիր բանիւք:

2:4: Այլ զայս ասեմ, զի մի՛ ոք զձեզ զառանցուսցէ պատիր բանիւք[4502]։
[4502] Ոմանք. Զառանցեցուսցէ։
4 Եւ այս բանն ասում եմ, որպէսզի ոչ ոք ձեզ չմոլորեցնի պատիր խօսքերով.
4 Ասիկա կ’ըսեմ, որ չըլլայ թէ մէկը սուտ խօսքերով ձեզ մոլորեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Это говорю я для того, чтобы кто-нибудь не прельстил вас вкрадчивыми словами;
2:4  τοῦτο λέγω ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ.
2:4. Τοῦτο (To-the-one-this) λέγω (I-forth,"ἵνα (so) μηδεὶς (lest-moreover-one) ὑμᾶς (to-ye) παραλογίζηται ( it-might-forthee-beside-to ) ἐν (in) πιθανολογίᾳ. (unto-a-conduced-fortheeing-unto)
2:4. hoc autem dico ut nemo vos decipiat in subtilitate sermonumNow this I say, that no man may deceive you by loftiness of words.
4. This I say, that no one may delude you with persuasiveness of speech.
2:4. And this I say, lest any man should beguile you with enticing words.
2:4. Now I say this, so that no one may deceive you with grandiose words.
And this I say, lest any man should beguile you with enticing words:

4: Это говорю я для того, чтобы кто-нибудь не прельстил вас вкрадчивыми словами;
2:4  τοῦτο λέγω ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ.
2:4. hoc autem dico ut nemo vos decipiat in subtilitate sermonum
Now this I say, that no man may deceive you by loftiness of words.
2:4. And this I say, lest any man should beguile you with enticing words.
2:4. Now I say this, so that no one may deceive you with grandiose words.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Разъясняя свою мысль, Ап. говорит, что он хочет предохранить Колоссян от увлечения лжеучениями, которые имели всю видимость логической доказательности, но на самом деле были обманом (прельщением или ложным рассуждением - paralogizhtai). - Вкрадчивыми словами - piqanologia - это умение путем искусных оборотов речи представлять что-либо в существе дела неистинное правдоподобным. - Ибо, хотя я... Апостол очень скорбит о том, что не может путем личной беседы с Колоссянами защитить их от еретиков, и поэтому просит их помнить, что он все-таки хотя духовно с ними. Чувствуя себя как бы рядом с Колоссянами, Ап. радуется, видя, что их церковь обладает и внешним устройством, и внутреннею твердостью, какую дает им их вера во Христа. Указывая на это состояние Колосской церкви, Ап. тем самым как бы советует Колоссянам пожалеть себя и не менять того, чем они владеют, на то, что обещают им лжеучители.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Glory of the Christian Economy.A. D. 62.
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.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
2:4: And this I say - Respecting the character and sufficiency of the truth Rev_ealed in Christ.
Lest any man should beguile you - Deceive you, lead you away from the truth.
With enticing words - Artful words, smooth and plausible arguments; such as were employed by the Greek sophists and rhetoricians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: lest: Col 2:8, Col 2:18; Mat 24:4, Mat 24:24; Mar 13:22; Act 20:30; Rom 16:18, Rom 16:19; Co2 11:3, Co2 11:11-13; Gal 2:4; Eph 4:14, Eph 5:6; Th2 2:9-11; Ti1 4:1, Ti1 4:2; Ti2 2:16, Ti2 3:13; Tit 1:10, Tit 1:11; Pe1 2:1-3; Jo1 2:18, Jo1 2:26, Jo1 4:1; Jo2 1:7; Rev 12:9, Rev 13:8; Rev 20:3, Rev 20:8
enticing: Co1 2:4
Geneva 1599
2:4 (3) And this I say, lest any man should beguile you with (e) enticing words.
(3) A passing over to the treatise following, against the corruptions of Christianity.
(e) With a planned type of talk made to persuade.
John Gill
2:4 And this I say,.... That he had such a conflict for them, and had told them of his care and fear on their account, and had signified his great desire that they might arrive to a more large and certain knowledge of the mysteries of grace, and had asserted that all solid spiritual wisdom and knowledge were in Christ; all which he said, to show his affection for them; to observe unto them, that there was no need to seek for wisdom and knowledge elsewhere, since there was such a fulness of it in Christ, and the Gospel; and to put them upon their guard against false teachers:
lest any man should beguile you with enticing words; by which are meant, not apt and pertinent words, such as are suited to the minds of men, and proper to convey right ideas of divine truth, poignant expressions, sound speech, and strong reasonings; for such the apostle himself used, and yet not enticing words of men's wisdom; and which design mere words, great swelling words of vanity, which like bubbles look big, and make a great noise, but contain nothing but wind and emptiness; fair speeches, specious pretences, false colourings, fallacious reasonings, a show of probability, and appearance of science, falsely so called; whereby deceitful workers, such as the followers of Simon Magus and the Gnostics, used, whom the apostle had in view; beguiled unstable souls, and deceived the hearts of the simple: wherefore the apostle said the above things, showing that all true wisdom was in Christ, and all spiritual knowledge was in the pure and unmixed Gospel; which was not to be parted with for other things, which through art and management, and the cunning craftiness of men, might at first sight carry in them a show of probability, and appearance of truth. The gold, the silver, and precious stones of divine truths, which have been proved by the standard, are not to be given up for such as only look like them, being wrought up through the fallacy of men; who by a set of unmeaning words, paralogisms, and false reasonings, lie in wait to deceive.
Robert Jamieson, A. R. Fausset and David Brown
2:4 And--"Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity.
enticing words--plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).
2:52:5: Զի թէպէտ եւ մարմնով հեռի եմ, այլ հոգւով ընդ ձե՛զ եմ. խնդա՛մ՝ իբրեւ տեսանեմ զկարգն ձեր, եւ զհաստատութիւն հաւատոցն ձերոց որ ՚ի Քրիստոս Յիսուս[4503]։ [4503] Ոմանք. Զի ես թէպէտ... հեռի եմ ՚ի ձէնջ, հոգւով մերձ եմ ՚ի ձեզ. կամ՝ ընդ ձեզ։
5 որովհետեւ, թէպէտեւ հեռու եմ մարմնով, բայց հոգով ձեզ հետ եմ. ուրախանում եմ, երբ տեսնում եմ ձեր բարի վարքը եւ ձեր հաւատի ամրութիւնը ի Քրիստոս Յիսուս:
5 Որ թէպէտ մարմնով հեռու եմ, բայց հոգիով ձեզի հետ եմ եւ կ’ուրախանամ երբ ձեր բարի վարքը տեսնեմ ու ձեր հաւատքին հաստատութիւնը՝ Քրիստոսին վրայ։
Զի թէպէտ եւ մարմնով հեռի եմ, այլ հոգւով ընդ ձեզ եմ. խնդամ, իբրեւ տեսանեմ զկարգն ձեր եւ զհաստատութիւն հաւատոցն ձերոց որ ի Քրիստոս [18]Յիսուս:

2:5: Զի թէպէտ եւ մարմնով հեռի եմ, այլ հոգւով ընդ ձե՛զ եմ. խնդա՛մ՝ իբրեւ տեսանեմ զկարգն ձեր, եւ զհաստատութիւն հաւատոցն ձերոց որ ՚ի Քրիստոս Յիսուս[4503]։
[4503] Ոմանք. Զի ես թէպէտ... հեռի եմ ՚ի ձէնջ, հոգւով մերձ եմ ՚ի ձեզ. կամ՝ ընդ ձեզ։
5 որովհետեւ, թէպէտեւ հեռու եմ մարմնով, բայց հոգով ձեզ հետ եմ. ուրախանում եմ, երբ տեսնում եմ ձեր բարի վարքը եւ ձեր հաւատի ամրութիւնը ի Քրիստոս Յիսուս:
5 Որ թէպէտ մարմնով հեռու եմ, բայց հոգիով ձեզի հետ եմ եւ կ’ուրախանամ երբ ձեր բարի վարքը տեսնեմ ու ձեր հաւատքին հաստատութիւնը՝ Քրիստոսին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: ибо хотя я и отсутствую телом, но духом нахожусь с вами, радуясь и видя ваше благоустройство и твердость веры вашей во Христа.
2:5  εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῶ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς χριστὸν πίστεως ὑμῶν.
2:5. εἰ (If) γὰρ (therefore) καὶ (and) τῇ (unto-the-one) σαρκὶ (unto-a-flesh) ἄπειμι, (I-be-off,"ἀλλὰ (other) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) σὺν (together) ὑμῖν (unto-ye) εἰμί, (I-be,"χαίρων (joying) καὶ (and) βλέπων (viewing) ὑμῶν (of-ye) τὴν (to-the-one) τάξιν (to-an-arranging) καὶ (and) τὸ (to-the-one) στερέωμα (to-an-en-formationing-to) τῆς (of-the-one) εἰς (into) Χριστὸν (to-Anointed) πίστεως (of-a-trust) ὑμῶν. (of-ye)
2:5. nam et si corpore absens sum sed spiritu vobiscum sum gaudens et videns ordinem vestrum et firmamentum eius quae in Christo est fidei vestraeFor though I be absent in body, yet in spirit I am with you, rejoicing, and beholding your order and the steadfastness of your faith which is in Christ.
5. For 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.
2:5. 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.
2:5. For though I may be absent in body, yet I am with you in spirit. And I rejoice as I gaze upon your order and its foundation, which is in Christ, your faith.
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:

5: ибо хотя я и отсутствую телом, но духом нахожусь с вами, радуясь и видя ваше благоустройство и твердость веры вашей во Христа.
2:5  εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῶ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς χριστὸν πίστεως ὑμῶν.
2:5. nam et si corpore absens sum sed spiritu vobiscum sum gaudens et videns ordinem vestrum et firmamentum eius quae in Christo est fidei vestrae
For though I be absent in body, yet in spirit I am with you, rejoicing, and beholding your order and the steadfastness of your faith which is in Christ.
2:5. 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.
2:5. For though I may be absent in body, yet I am with you in spirit. And I rejoice as I gaze upon your order and its foundation, which is in Christ, your faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: 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.
Albert Barnes: Notes on the Bible - 1834
2:5: 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 Co1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: be: Col 2:1; Co1 5:3, Co1 5:4; Th1 2:17
and beholding: Ch2 29:35; Co1 11:34, Co1 14:40
and the: Rut 1:18; Psa 78:8, Psa 78:37; Act 2:42; Co1 15:58, Co1 16:13; Th1 3:8; Heb 3:14; Heb 6:19; Pe1 5:9; Pe2 3:17, Pe2 3:18
Geneva 1599
2:5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your (f) order, and the stedfastness of your (g) faith in Christ.
(f) The manner of your ecclesiastical discipline.
(g) Doctrine.
John Gill
2:5 For though I be absent in the flesh,.... Or body, as the Ethiopic version reads it, and as it is expressed in 1Cor 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?" 4Kings 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, Song 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!
Robert Jamieson, A. R. Fausset and David Brown
2:5 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 1Cor 14:33, 1Cor 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.
2:62:6: Արդ՝ որպէս ընկալարուք զՔրիստոս Յիսուս զՏէր, նովի՛ն գնասջի՛ք[4504], [4504] Ոմանք. ԶՏէր Յիսուս Քրիստոս։
6 Արդ, ինչպէս որ ընդունեցիք Քրիստոս Յիսուսին՝ Տիրոջը, այնպէս էլ ընթացէ՛ք նրանով՝
6 Ուստի ինչպէս ընդունեցիք Քրիստոս Յիսուս Տէրը, այնպէս քալեցէք,
Արդ որպէս ընկալարուք զՔրիստոս Յիսուս զՏէր, նովին գնասջիք:

2:6: Արդ՝ որպէս ընկալարուք զՔրիստոս Յիսուս զՏէր, նովի՛ն գնասջի՛ք[4504],
[4504] Ոմանք. ԶՏէր Յիսուս Քրիստոս։
6 Արդ, ինչպէս որ ընդունեցիք Քրիստոս Յիսուսին՝ Տիրոջը, այնպէս էլ ընթացէ՛ք նրանով՝
6 Ուստի ինչպէս ընդունեցիք Քրիստոս Յիսուս Տէրը, այնպէս քալեցէք,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Посему, как вы приняли Христа Иисуса Господа, [так] и ходите в Нем,
2:6  ὡς οὗν παρελάβετε τὸν χριστὸν ἰησοῦν τὸν κύριον, ἐν αὐτῶ περιπατεῖτε,
2:6. Ὡς (As) οὖν (accordingly) παρελάβετε (ye-had-taken-beside) τὸν (to-the-one) χριστὸν (to-Anointed) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) κύριον, (to-Authority-belonged,"ἐν (in) αὐτῷ (unto-it) περιπατεῖτε, (ye-should-tread-about-unto,"
2:6. sicut ergo accepistis Christum Iesum Dominum in ipso ambulateAs therefore you have received Jesus Christ the Lord, walk ye in him:
6. As therefore ye received Christ Jesus the Lord, walk in him,
2:6. As ye have therefore received Christ Jesus the Lord, [so] walk ye in him:
2:6. Therefore, just as you have received the Lord Jesus Christ, walk in him.
As ye have therefore received Christ Jesus the Lord, [so] walk ye in him:

6: Посему, как вы приняли Христа Иисуса Господа, [так] и ходите в Нем,
2:6  ὡς οὗν παρελάβετε τὸν χριστὸν ἰησοῦν τὸν κύριον, ἐν αὐτῶ περιπατεῖτε,
2:6. sicut ergo accepistis Christum Iesum Dominum in ipso ambulate
As therefore you have received Jesus Christ the Lord, walk ye in him:
2:6. As ye have therefore received Christ Jesus the Lord, [so] walk ye in him:
2:6. Therefore, just as you have received the Lord Jesus Christ, walk in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: В виду того, что они живут правильною христианскою жизнью, Колоссяне должны содержать в неизменности то, что преподано им о Христе их учителем - Епафрасом. Кроме того они должны "ходит во Христе", т. е. проводить в жизни усвоенное ими христианское учение. Тогда они будут истинными христианами, которых никакие лжеучители не собьюсь с толку. - Укореняясь во Христе, - подобно тому как растение укореняется в доброй почве, покоясь на Нем, как покоится на твердом фундаменте строящееся здание и вследствие этого еще более укрепляясь в вере, им преподанной Епафрасом, а также соединяя вместе с преспеянием в вере и чувство благодарности к Богу, ведущему их таким путем, - так именно Колоссяне должны жить (Последние слова необходимо прибавить, потому что иначе пришлось бы слова: "будучи укоренены"... отнести к выражению: "ходите", что неудобно по смыслу заключающихся в этих выражениях понятий "хождения" и "укоренения").
Adam Clarke: Commentary on the Bible - 1831
2:6: 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, etc., etc. 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.
Albert Barnes: Notes on the Bible - 1834
2:6: As ye have therefore received Christ Jesus the Lord - Have received him by faith as your Saviour, or as you were instructed respecting his rank, character, and work. The object here is to induce them not to swerve from the views which they had of Christ when he was made known to them. They had at first probably received their ideas of the Saviour from the apostle himself (see the Introduction); and, at any rate, the apostle designs to assure them that the views which they had when they "received him," were founded in truth.
So walk in him - Continue in those views of Christ; live in the maintenance of them; let them regulate your whole conduct. The word walk, in the Scriptures, is used to denote the manner of life; and the sense here is, that they should live and act wholly under the influence of the conceptions which they had of the Saviour when they first embraced him. The particle "so" is supplied by our translators, and rather weakens the sense. No stress should be laid on it, as is often done. The meaning is, simply, "Since you have received Christ as your Lord, as he was preached to you, hold fast the doctrine which you have received, and do not permit yourselves to be turned aside by any Jewish teachers, or teachers of philosophy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: received: Mat 10:40; Joh 1:12, Joh 1:13, Joh 13:20; Co1 1:30; Heb 3:14; Jo1 5:11, Jo1 5:12, Jo1 5:20; Jo2 1:8, Jo2 1:9; Jde 1:3
walk: Col 3:17; Isa 2:5; Mic 4:2; Joh 14:6; Co2 5:7; Gal 2:20; Eph 4:1, Eph 5:1, Eph 5:2; Phi 1:27; Th1 4:1; Jo1 2:6
Geneva 1599
2:6 As ye have therefore (h) received Christ Jesus the Lord, [so] walk ye in him:
(h) So then Christ does not depend upon men's traditions.
John Gill
2:6 As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glory, fulness, and suitableness of Christ; the foot that goes to him, and the hand that takes hold on him, and the arm that receives and embraces him; so that this is not a receiving him into the head by notion, but into the heart by faith; and not in part only, but in whole: faith receives a whole Christ, his person as God and man; him in all his offices, as prophet, priest, and King; particularly as a Saviour and Redeemer, he being under that character so exceeding suitable to the case of a sensible sinner; and it receives all blessings of grace along with him, from him, and through him; as a justifying righteousness, remission of sins, adoption of children, grace for grace, and an inheritance among all them that are sanctified; and both Christ and them, as the free grace gifts of God; which men are altogether undeserving of, and cannot possibly give any valuable consideration for: so these Colossians had received Christ gladly, joyfully, willingly, and with all readiness; and especially as "the Lord", on which there is a peculiar emphasis in the text; they had received him and believed in him, as the one and only Lord and head of the church; as the one and only Mediator between God and man, to the exclusion of angels, the worship of which the false teachers were introducing; they had received the doctrines of Christ, and not the laws of Moses, which judaizing preachers were desirous of joining with them; they had heard and obeyed the Son, and not the servant; they had submitted to the authority of Christ as King of saints, and had been subject to his ordinances; wherefore the apostle exhorts them to continue and go on, believing in him, and holding to him the head:
so walk ye in him; not only in imitation of him as he walked, in the exercise of grace, as love, patience, humility, and meekness, and in the discharge of duty; but by faith in him, going on in a way of believing in him, always looking to him, leaning on him, and deriving grace and strength from him: to walk in Christ, is to walk in and after the Spirit of Christ, under his influence, by his direction, and through his assistance; and to walk in the doctrine of Christ, abiding by it, and increasing in the knowledge of it; and to walk in the ordinances of Christ, which with ills presence and spirit, are ways of pleasantness and paths of peace: particularly here it may signify, to make use of Christ, and walk on in him, as the way, truth, and the life; as the only way of access to God, and acceptance with him; as the way of salvation, as the only true way to eternal life and happiness, in opposition to every creature, angels, or men; the worshipping of the one, or works done by the other.
John Wesley
2:6 So walk in him - In the same faith, love, holiness.
Robert Jamieson, A. R. Fausset and David Brown
2:6 "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Cor 12:3; 2Cor 4:5; Phil 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (Jn 14:21, Jn 14:23; Gal 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (Gal 5:25). This is the main scope of the Epistle.
2:72:7: արմատացեա՛լք՝ եւ շինեալք ՚ի նա, եւ հաստատեալք ՚ի հաւատս, որպէս ուսարուքն՝ առաւելեա՛լք ՚ի նմին գոհութեամբ։ վջ
7 արմատաւորուած եւ կառուցուած նրա վրայ, հաստատ մնալով հաւատի մէջ, ինչպէս որ ուսանեցիք, որպէսզի աճէք նրա մէջ գոհութեամբ:
7 Արմատ կապած, անոր վրայ շինուած ու հաւատքին մէջ հաստատուած, ինչպէս սորվեցաք եւ անոր մէջ աճեցէ՛ք գոհութիւնով։
արմատացեալք եւ շինեալք ի նա եւ հաստատեալք ի հաւատս որպէս ուսարուքն, առաւելեալք ի նմին գոհութեամբ:

2:7: արմատացեա՛լք՝ եւ շինեալք ՚ի նա, եւ հաստատեալք ՚ի հաւատս, որպէս ուսարուքն՝ առաւելեա՛լք ՚ի նմին գոհութեամբ։ վջ
7 արմատաւորուած եւ կառուցուած նրա վրայ, հաստատ մնալով հաւատի մէջ, ինչպէս որ ուսանեցիք, որպէսզի աճէք նրա մէջ գոհութեամբ:
7 Արմատ կապած, անոր վրայ շինուած ու հաւատքին մէջ հաստատուած, ինչպէս սորվեցաք եւ անոր մէջ աճեցէ՛ք գոհութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: будучи укоренены и утверждены в Нем и укреплены в вере, как вы научены, преуспевая в ней с благодарением.
2:7  ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῶ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ.
2:7. ἐρριζωμένοι ( having-had-come-to-be-en-rooted ) καὶ (and) ἐποικοδομούμενοι ( being-house-built-upon-unto ) ἐν (in) αὐτῷ (unto-it) καὶ (and) βεβαιούμενοι ( being-en-base-belonged ) τῇ (unto-the-one) πίστει (unto-a-trust) καθὼς (down-as) ἐδιδάχθητε, (ye-were-taught," περισσεύοντες ( abouting-of ) [ἐν "[in) αὐτῇ] (unto-it]"ἐν (in) εὐχαριστίᾳ. (unto-a-goodly-granting-unto)
2:7. radicati et superaedificati in ipso et confirmati fide sicut et didicistis abundantes in gratiarum actioneRooted and built up in him and confirmed in the faith, as also you have learned: abounding in him in thanksgiving.
7. rooted and builded up in him, and stablished in your faith, even as ye were taught, abounding in thanksgiving.
2:7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
2:7. Be rooted and continually built up in Christ. And be confirmed in the faith, just as you have also learned it, increasing in him with acts of thanksgiving.
Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving:

7: будучи укоренены и утверждены в Нем и укреплены в вере, как вы научены, преуспевая в ней с благодарением.
2:7  ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῶ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ.
2:7. radicati et superaedificati in ipso et confirmati fide sicut et didicistis abundantes in gratiarum actione
Rooted and built up in him and confirmed in the faith, as also you have learned: abounding in him in thanksgiving.
2:7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
2:7. Be rooted and continually built up in Christ. And be confirmed in the faith, just as you have also learned it, increasing in him with acts of thanksgiving.
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Adam Clarke: Commentary on the Bible - 1831
2:7: 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 Eph 2:21, Eph 2:22 (note); Eph 3:17 (note).
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.
Albert Barnes: Notes on the Bible - 1834
2:7: Rooted ... in him - As a tree strikes its roots deep in the earth, so our faith should strike deep into the doctrine respecting the Saviour. See the phrase used here explained in the parallel place in Eph 3:17.
And established in the faith, as ye have been taught - To wit, by the founders of the church, and by those faithful ministers who had succeeded them; Notes, Col 1:7.
Abounding therein with thanksgiving - Expressing overflowing thanks to God that you have been made acquainted with truths so precious and glorious. If there is any thing for which we ought to be thankful, it is for the knowledge of the great truths respecting our Lord and Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Rooted: Col 1:23; Psa 1:3, Psa 92:13; Isa 61:3; Jer 17:8; Eze 17:23, Eze 17:24; Rom 11:17, Rom 11:18; Eph 2:21, Eph 2:22, Eph 3:17; Jde 1:12
built: Mat 7:24, Mat 7:25; Luk 6:48; Joh 15:4, Joh 15:5; Co1 3:9-15; Eph 2:20-22; Pe1 2:4-6; Jde 1:20
stablished: Col 1:23; Rom 16:25; Co1 15:58; Co2 1:21; Th2 2:17; Pe1 5:10; Pe2 3:17, Pe2 3:18; Jde 1:24
with: Col 1:12, Col 1:13, Col 3:17; Eph 5:20; Th1 5:18; Heb 13:15
John Gill
2:7 Rooted and built up in him,.... By these metaphors, the apostle expresses the safe and happy state of these believers; and which he makes use of as arguments, to engage them to walk on in Christ, and as pointing out the manner in which they should. Believers are sometimes compared to trees, and are trees of righteousness, the planting of the Lord; and their root is Christ, from whence as such they spring, and by whom they are filled with the fruits of righteousness; in him they are to abide, keep close unto him, and walk in him; deriving all their life, nourishment, fruitfulness, grace, and perseverance in it, from him as their root: they are also sometimes compared to a building, to an house, a temple, an habitation for God; and Christ is the sure and only foundation on which they are laid, and where they are safe and secure; and, being fitly joined together, grow up as an holy temple to the Lord; and this being their case, they are to go on laying the whole stress of their salvation on him, building their faith and hope of eternal glory entirely upon him; and building up one another also on their most holy faith, of which he is the substance, as it follows:
and stablished in the faith: that of Christ, or in the doctrine of faith which respects Christ: the apostle here expresses the same thing without a figure, which he had signified by the two foregoing metaphors, and explains what he means by them; namely, that they were well settled and grounded in their faith in Christ, and thoroughly instructed and established in the doctrines of the Gospel; and a very good thing it is to have the heart established with grace, both as a principle and a doctrine; which is God's work, and was the happy case of these persons; wherefore it became them to act as such, and not be like children tossed to and fro with every wind of doctrine, or carried about with divers and strange doctrines, but abide by those which had been preached to them by the faithful ministers of Christ, and they had received: as
ye have been taught: by Epaphras their minister, and others; and therefore should not listen to false teachers, and to a contrary doctrine taught by them; considering of whom they had learnt the true doctrine, what evidence it carried with it, and what use it had been of to them, in convincing, converting, comforting, instructing, and establishing them: and therefore should be
abounding therein with thanksgiving; that is, in the faith; as in the grace, so in the doctrine of faith; for as saints are to abound in the work of the Lord, and in every good work, and in the exercise of every grace, so in the knowledge of truth; see 2Cor 8:7; and to make use of all means for the increase of, and growth in Gospel grace and light, and the knowledge of a crucified Christ, which is meant by abounding: for all which there is great reason for thanksgiving; both for the unspeakable gift of Christ, who is received as such by faith, and in whom believers are rooted and built up; and for faith itself, which is the gift of God; and also for the Gospel, and the truths of it; and for every degree of spiritual light in it, and knowledge of it.
John Wesley
2:7 Rooted in him - As the vine. Built - On the sure foundation.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Rooted-- (Eph 3:17).
built up--Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image (Col 2:6), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting "in Him." "Built up" is present (in the Greek), implying their progressive increase in religion by union with Him. Eph 2:20 refers to the Church; but the passage here to their individual progress in edification (Acts 20:32).
stablished--confirmed.
as--"even as."
abounding therein with thanksgiving--advancing to fuller maturity (compare Col 2:2) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing.
2:82:8: Զգո՛յշ լերուք, մի՛ ոք իցէ որ զձեզ կողոպտիցէ ճարտարմտութեամբ՝ եւ սնոտի խաբէութեամբ, որք ըստ մարդկան աւանդութեան՝ եւ ըստ տարերց աշխարհիս, եւ ո՛չ ըստ Յիսուսի Քրիստոսի[4505]. [4505] Ոմանք. Ըստ Քրիստոսի Յիսուսի։
8 Զգո՛յշ եղէք, չլինի թէ մէկը ձեզ գրաւի ճարտարամտութեամբ եւ սնոտի խաբեբայութեամբ. դրանք մարդկային աւանդութեան եւ բնութեան տարերային ուժերի վրայ են հիմնուած եւ ոչ Յիսուս Քրիստոսի ճշմարիտ վարդապետութեան վրայ.
8 Զգուշացէ՛ք, չըլլայ թէ մէկը ձեզ գերի դարձնէ փիլիսոփայութիւնով ու փուճ խաբէութիւնով, որ մարդոց աւանդութեան պէս է ու աշխարհի սկզբունքներուն պէս եւ ոչ թէ Քրիստոսին վարդապետութեանը պէս։
Զգոյշ լերուք մի՛ ոք իցէ որ զձեզ կողոպտիցէ ճարտարմտութեամբ եւ սնոտի խաբէութեամբ, որք ըստ մարդկան աւանդութեան եւ ըստ տարերց աշխարհիս, եւ ոչ ըստ [19]Յիսուսի Քրիստոսի:

2:8: Զգո՛յշ լերուք, մի՛ ոք իցէ որ զձեզ կողոպտիցէ ճարտարմտութեամբ՝ եւ սնոտի խաբէութեամբ, որք ըստ մարդկան աւանդութեան՝ եւ ըստ տարերց աշխարհիս, եւ ո՛չ ըստ Յիսուսի Քրիստոսի[4505].
[4505] Ոմանք. Ըստ Քրիստոսի Յիսուսի։
8 Զգո՛յշ եղէք, չլինի թէ մէկը ձեզ գրաւի ճարտարամտութեամբ եւ սնոտի խաբեբայութեամբ. դրանք մարդկային աւանդութեան եւ բնութեան տարերային ուժերի վրայ են հիմնուած եւ ոչ Յիսուս Քրիստոսի ճշմարիտ վարդապետութեան վրայ.
8 Զգուշացէ՛ք, չըլլայ թէ մէկը ձեզ գերի դարձնէ փիլիսոփայութիւնով ու փուճ խաբէութիւնով, որ մարդոց աւանդութեան պէս է ու աշխարհի սկզբունքներուն պէս եւ ոչ թէ Քրիստոսին վարդապետութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Смотрите, братия, чтобы кто не увлек вас философиею и пустым обольщением, по преданию человеческому, по стихиям мира, а не по Христу;
2:8  βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ χριστόν·
2:8. Βλέπετε (Ye-should-view) μή (lest) τις (a-one) ὑμᾶς (to-ye) ἔσται ( it-shall-be ) ὁ (the-one) συλαγωγῶν (rummage-leading-unto) διὰ (through) τῆς (of-the-one) φιλοσοφίας (of-a-wisdom-caring-unto) καὶ (and) κενῆς (of-empty) ἀπάτης (of-a-delusion) κατὰ (down) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"κατὰ (down) τὰ (to-the-ones) στοιχεῖα (to-processionlets-of) τοῦ (of-the-one) κόσμου (of-a-configuration,"καὶ (and) οὐ (not) κατὰ (down) Χριστόν: (to-Anointed,"
2:8. videte ne quis vos decipiat per philosophiam et inanem fallaciam secundum traditionem hominum secundum elementa mundi et non secundum ChristumBeware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements of the world and not according to Christ.
8. Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ:
2:8. 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.
2:8. See to it that no one deceives you through philosophy and empty falsehoods, as found in the traditions of men, in accord with the influences of the world, and not in accord with Christ.
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:

8: Смотрите, братия, чтобы кто не увлек вас философиею и пустым обольщением, по преданию человеческому, по стихиям мира, а не по Христу;
2:8  βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ χριστόν·
2:8. videte ne quis vos decipiat per philosophiam et inanem fallaciam secundum traditionem hominum secundum elementa mundi et non secundum Christum
Beware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements of the world and not according to Christ.
2:8. 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.
2:8. See to it that no one deceives you through philosophy and empty falsehoods, as found in the traditions of men, in accord with the influences of the world, and not in accord with Christ.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-23: Сущность этого важного отдела заключается в следующем. Лжеучение Колосских еретиков есть ничто иное как пустой обман, который весь состоит из человеческих преданий и далек от истинного христианства (8). Чтобы разоблачить ложное учение этих еретиков о Христе, Ап. говорит, что Христос совсем не то, что говорили о Нем еретики: Он есть воплотившийся Бог, Богочеловек (9), и в Нем христиане получили спасение от тяготевшего над ними ига демонской силы (10-15). Поэтому верующие Колоссяне не должны увлекаться теми средствами к достижению спасения души, какие рекомендуются лжеучителями, именно не должны снова ставить себя в подчинение обрядовым предписаниям Моисеева закона (16-17), совершать какое-то особое служение ангелам (18-20) и впадать в ложный аскетизм (21-23).

8: Увлек - sulagwgwn - не поймал в свои сети, как охотник ловит в силки птиц. - Философиею. Ап. имеет в виду не философию вообще - он несомненно отводил большую роль философствующему уму в постижении Божества (см. Рим 1:20: "чрез рассматривание творений"...) - а философии известного сорта, именно ту, которую он сейчас же далее называет пустым обольщением (пред словом filosofiaV стоит член, показывающий, что Ап. имеет в виду определенную философию. Кроме того, пред выражением kenhs apathV нет члена и предлога dia - значит оно составляет приложение к слову filosofiaV). - По преданию человеческому. Предание Ап. называет "человеческим", очевидно, желая показать свое к нему пренебрежение. Быть может, он имеет в виду здесь некоторые учения иудейских философствующих раввинов, преимущественно Александрийских. На этих преданиях базировались и Колосские лжеучители (по преданию - точнее: "согласно преданию" - kata par.), но эти предания не составляли содержания их учения: они были только нормою, по которой слагалось лжеучение. - По стихиям мира. До последнего времени под стихиями мира обычно принимали те же стихии мира, о каких говорит Ап. Павел в послании к Галатам (4:3, 9), т. е. начальные основы религиозно-нравственной жизни, элементарные попытки решить религиозно-нравственную проблему и в частности заповеди обрядового Моисеева закона. Но в последнее время в широких кругах читателей Св. писания в Германии стал распространяться взгляд на эти стихии, как на обозначение духовных живых существ ("астральные духи"). С этим взглядом однако нельзя согласиться, потому что выражение stoiceia только в позднейшей византийской литературе стала употребляться для обозначения духов или демонов, а до времени Павла не встречалось нигде в таком смысле. Затем для обозначения демонов Ап. употребляет более определенные выражения - начала и власти (II:15). Наконец, такому взгляду противоречит и 20-й стих ІІ-й главы. Здесь Ап. говорит: "если вы со Христом умерли для стихий мира, то для чего вы, как живущие в мире, держитесь постановлений?" Если здесь, как и в рассматриваемом 8-м стихе, под стихиями понимать "элементных духов", то под миром уже следует разуметь мир как целое, природу вообще. Но в 20-м стихе так понимать слово мир будет уже невозможно: ведь и христиане продолжают жить в мире, как целом, хотя они и умерли со Христом... Некоторые толкователи разумеют под стихиями мира прямо звезды. Но это толкование еще менее основательно, потому что непонятно, почему бы Ап. назвал звезды, находящиеся уже в мире, входящие в состав его, стихиями или звездами мира? Затем, как бы понять их обозначение в послании к Гал, как немощных и бедных (Гал 4:9)? - Что касается взгляда на стихии мира, как на природные элементы (есть и такой взгляд, - его держится, напр., Цан), то этому толкованию противится упоминание Апостола в посл. к Гал. о том, что предхристианское человечество или предхристианский Израиль были порабощены этим стихиям (IV:9). - Более вероятным поэтому представляется мнение, что под стихиями мира Ап. понимает элементы знания, так сказать, азбуку мира. Такое понимание вполне согласно с постановкою этого выражения после выражения "по преданию человеческому" и пред выражением "а не по Христу", оно будет заключать в себе почти ту же мысль, что и предшествующее ему выражение. Кроме того, оно является и прямою противоположностью следующего выражения: если в тайне Бога и Христа сокрыты все сокровища премудрости и ведения (II:3), то в учении лжеучителей находятся только первые элементы ведения. С этими элементами христиане уже расстались, они выросли из них - так зачем же к ним возвращаться? Так можно истолковать и 20-й стих ІІ-й главы. Ап., нужно заметить, не порицает этих элементов знания, как абсолютно ложные, - он только говорит о их недостаточности для христианина.
Adam Clarke: Commentary on the Bible - 1831
2:8: 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 endeavored 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 offenses; believe on the Lord Jesus, and thou shalt be saved.
Albert Barnes: Notes on the Bible - 1834
2:8: Beware lest any man spoil you - The word "spoil" now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping too long, or paper by wetting, or hay by a long rain, or crops by mildew. But the Greek word used here means to spoil in the sense of plunder, rob, as when plunder is taken in war. The meaning is, "Take heed lest anyone plunder or rob you of your faith and hope by philosophy." These false teachers would strip them of their faith and hope, as an invading army would rob a country of all that was valuable.
Through philosophy - The Greek philosophy pRev_ailed much in the regions around Colossae, and perhaps also the oriental or Gnostic philosophy. See the Introduction They were exposed to the influences of these plausible systems. They consisted much of speculations respecting the nature of the divine existence; and the danger of the Colossians was, that they would rely rather on the deductions of that specious reasoning, than on what they had been taught by their Christian teachers.
And vain deceit - Mere fallacy. The idea is, that the doctrines which were advanced in those systems were maintained by plausible, not by solid arguments; by considerations not fitted to lead to the truth, but to lead astray.
After the tradition of men - There appear to have been two sources of danger to which the Christians at Colesso were exposed, and to which the apostle in these cautions alludes, though he is not careful to distinguish them. The one was that arising from the Grecian philosophy; the other, from Jewish opinions. The latter is that to which he refers here. The Jews depended much on tradition (see the notes at Mat 15:2); and many of those traditions would have tended much to corrupt the gospel of Christ.
After the rudiments of the world - Margin, elements. See this explained in the Notes at Gal 4:3.
And not after Christ - Not such as Christ taught.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Beware: Deu 6:12; Mat 7:15, Mat 10:17, Mat 16:6; Phi 3:2; Pe2 3:17
spoil: Col 2:18; Sol 2:15; Jer 29:8; Rom 16:17; Eph 5:6; Heb 13:9; Jo2 1:8
philosophy: Act 17:18, Act 17:32; Rom 1:21, Rom 1:22; Co1 1:19-23, Co1 3:18, Co1 3:19, Co1 15:35, Co1 15:36; Co2 10:5 *Gr: Ti1 6:20; Ti2 2:17, Ti2 2:18, Ti2 3:13
after the tradition: Col 2:22; Mat 15:2-9; Mar 7:3-13; Gal 1:14; Pe1 1:18
the rudiments: or, the elements, Col 2:20; Gal 4:3, Gal 4:9; Eph 2:2
after Christ: Eph 4:20
Geneva 1599
2:8 (4) Beware lest any man (i) spoil you through philosophy and vain deceit, (5) after the tradition of men, (6) after the (k) rudiments of the world, (7) and not after Christ.
(4) He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.
(i) This is a word of war, and it is as much as to drive or carry away a spoil or booty. (5) The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations. (6) The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.
(k) Principles and rules, with which God ruled his Church, as it were under a schoolmaster. (7) A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.
John Gill
2:8 Beware lest any man spoil you,.... Or despoil you; rob you of the rich treasure of the Gospel, strip you of your spiritual armour, take away from you the truths and doctrines of Christ, and divest you of your spiritual privileges and blessings; suggesting, that the false teachers were thieves and robbers, and men of prey: or drive and carry you away as spoils, as the innocent harmless sheep are drove, and carried away by wolves, and by the thief that comes to steal, to kill, and destroy; intimating, that such as these were the heretics of those times; wherefore it became them to be upon their guard, to watch, look out, and beware, lest they should be surprised by these deceitful workers, who lay in wait to deceive; were wolves in sheep's clothing, who transformed themselves into the apostles of Christ; and therefore it became them to take heed, lest any man hurt them, be he ever so wise and learned, or be thought ever so good, religious, and sincere; since men of this cast put on such masks and false appearances, on purpose to beguile. The things by which they imposed upon weak minds are as follow, and therefore to be shunned, avoided, and rejected:
through philosophy: not right philosophy, or true wisdom, the knowledge of God, of the things of nature, of things natural, moral, and civil; which may be attained unto by the use of reason, and light of nature. The apostle does not mean to condemn all arts and sciences, as useless and hurtful, such as natural philosophy in its various branches, ethics, logic, rhetoric, &c. when kept within due bounds, and in their proper place and sphere; for with instances of these the Scriptures themselves abound; but he means that philosophy, or science, which is falsely so called, the false notions of philosophers; such as the eternity of matter, and of this world, the mortality of souls, the worshipping of demons and angels, &c. and also such principles in philosophy, which in themselves, and in the things of nature, are true, but, when applied to divine things, to things above nature, the mere effects of divine power and grace, and of pure revelation, are false; as that out of nothing, nothing can be made, which in the things of nature is true, but not to be applied to the God of nature, who has made the world out of nothing; as also that from a privation to an habit there is no return, which is naturally true, but not to be applied to supernatural things, and supernatural agency; witness the miracles of Christ, in restoring sight to the blind, life to the dead, &c. and therefore is not to be employed against the resurrection of the dead: philosophy may be useful as an handmaid; it is not to be a mistress in theological things; it may subserve, but not govern; it is not to be made use of as a judge, or rule in such matters; the natural man, on these principles, neither knows nor receives the things of the Spirit of God; judgment is not to be made and formed according to them; as of a trinity of persons in the Godhead; of the sonship of Christ, and his incarnation; of man's redemption by him, of reconciliation and satisfaction by his blood and sacrifice, of the pardon of sin, of a sinner's justification, of the resurrection of the dead, and such like articles of faith: that philosophy which is right, can only be a rule of judgment in things relating to it, and not in those which are out of its sphere: in a word, the apostle here condemns the philosophy of the Jews, and of the Gnostics; the former had introduced natural philosophy into the worship and service of God, and the things appertaining to their religion; and had made the tabernacle and temple, and the most holy place, and the things belonging thereunto, emblems and hieroglyphics of natural things; as of the sun, moon, and stars, and their influences, and of the four elements, and of moral virtue, &c. as appears from the writings of Josephus (r), and Philo (s); when they were types and representatives of spiritual things under the Gospel dispensation; and the latter had brought in the philosophy of Pythagoras and Plato, concerning abstinences, purgations, sacrifices, and ceremonies of worship, given to demons and angels: in short, the apostle's meaning is, that philosophy is not to be mixed with the pure Gospel of Christ; it has always been fatal to it; witness the school of Pantaenus in Alexandria, in the early times of Christianity, by which the simplicity of the Gospel was greatly corrupted; and the race of schoolmen a few centuries ago, who introduced the philosophy of Aristotle, Averrois, and others, into all the subjects of divinity: to observe no more, such kind of philosophy is here meant, which may be truly called
vain deceit: that is, that which is vain and empty, and has no solid foundation, even in nature and reason itself; and which being applied to divine things and religious observances, is deceitful and delusory:
after the tradition of men; either of the Gentiles, who had their traditions in religion; or of the Jews, called the traditions of the elders, and of the fathers, which the Pharisees were fond of, by which they transgressed the commandments of God; which the apostle was brought up in, and was zealous of formerly, but now was delivered from, and rightly condemned as idle, trifling, and pernicious:
after the rudiments of the world, or "the elements of the world"; not the four elements of earth, air, fire, and water; or the worship of the sun, moon, and stars, &c. among the idolatrous Gentiles, but the ceremonial laws of the Jews; see Gal 4:8; which were that to them in religion, as the A B C, or letters, are in grammar, the elements and rudiments of it; and though these were to them, when children, useful, but now under the Gospel dispensation are weak, beggarly, and useless, and not to be attended to:
and not after Christ; what he has taught and prescribed, the doctrines and commandments of Christ, the treasures of wisdom and knowledge which are in him; and therefore all such vain and deceitful philosophy, human traditions, and worldly rudiments, are to be rejected; Christ and his Gospel, the revelation he has made, are the standard of doctrine and worship; he only is to be heard and attended to, and whatever it contrary thereunto is to be guarded against,
(r) Antiqu. l. 3. c. 6. sect. 4. 7. (s) De Congressu quaerend. Erud. p. 440. 441. de Vita Mosis, l. 3. p. 665, &c. quod deterius pot. p. 184.
John Wesley
2:8 Through philosophy and empty deceit - That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns, Because it was empty and deceitful, promising happiness, but giving none. Because it was grounded, not on solid reason, but the traditions of men, Zeno, Epicurus, and the rest. And, Because it was so shallow and superficial, not advancing beyond the knowledge of sensible things; no, not beyond the first rudiments of them.
Robert Jamieson, A. R. Fausset and David Brown
2:8 Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, Gal 1:7) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. The apostle does not condemn all philosophy, but "the philosophy" (so Greek) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a spoil by empty, deceitful philosophy: "riches" are contrasted with spoil; "full" with "vain," or empty (Col 2:2-3, Col 2:9).
after--"according to."
tradition of men--opposed to, "the fulness of the Godhead." Applied to Rabbinical traditions, Mk 7:8. When men could not make revelation even seem to tell about deep mysteries which they were curious to pry into, they brought in human philosophy and pretended traditions to help it, as if one should bring a lamp to the sundial to find the hour [Cauations for Times, p. 85]. The false teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in which was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism [NEANDER].
rudiments of the world--(See on Gal 4:3). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (Col 2:11, Col 2:16, Col 2:20; Gal 4:1-3). But NEANDER, "the elements of the world," in the sense, what is earthly, carnal and outward, not "the rudiments of religion," in Judaism and heathenism.
not after Christ--"Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him.
2:92:9: զի ՚ի նմա՛ բնակէ ամենայն լրումն աստուածութեանն մարմնապէս։
9 քանի որ նրա մէջ է բնակւում Աստուածութեան ամբողջ լիութիւնը մարմնապէս:
9 Վասն զի մարմնապէս անոր մէջ կը բնակի Աստուածութեան բոլոր լեցունութիւնը։
զի ի նմա բնակէ ամենայն լրումն Աստուածութեանն մարմնապէս:

2:9: զի ՚ի նմա՛ բնակէ ամենայն լրումն աստուածութեանն մարմնապէս։
9 քանի որ նրա մէջ է բնակւում Աստուածութեան ամբողջ լիութիւնը մարմնապէս:
9 Վասն զի մարմնապէս անոր մէջ կը բնակի Աստուածութեան բոլոր լեցունութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: ибо в Нем обитает вся полнота Божества телесно,
2:9  ὅτι ἐν αὐτῶ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς,
2:9. ὅτι (to-which-a-one) ἐν (in) αὐτῷ (unto-it) κατοικεῖ (it-houseth-down-unto,"πᾶν (all) τὸ (the-one) πλήρωμα (an-en-filling-to) τῆς (of-the-one) θεότητος (of-a-Deitiness) σωματικῶς, (unto-body-belonged-of,"
2:9. quia in ipso inhabitat omnis plenitudo divinitatis corporaliterFor in him dwelleth all the fulness of the Godhead corporeally.
9. for in him dwelleth all the fulness of the Godhead bodily,
2:9. For in him dwelleth all the fulness of the Godhead bodily.
2:9. For in him, all the fullness of the Divine Nature dwells bodily.
For in him dwelleth all the fulness of the Godhead bodily:

9: ибо в Нем обитает вся полнота Божества телесно,
2:9  ὅτι ἐν αὐτῶ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς,
2:9. quia in ipso inhabitat omnis plenitudo divinitatis corporaliter
For in him dwelleth all the fulness of the Godhead corporeally.
2:9. For in him dwelleth all the fulness of the Godhead bodily.
2:9. For in him, all the fullness of the Divine Nature dwells bodily.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Колосские еретики считали Христа только одним из эонов - выразителей Божества. В противовес им, Ап. говорит, что во Христе обитает вся полнота Божества [Божество по-гречески обозначается двумя терминами: qeothV и qeiothV. Первое слово происходит от термина qeoV и употребляется для обозначения божеского существа, а второе, происходящее от прилаг. qeioV = божественный - употребляется для обозначения свойств Божества (ср. Рим 1:19-20). Ясно, что Ап. здесь хочет дать понять своим читателям, что в Христе имеются не только божественные свойства (qeiothV), но пребывает и Сам Бог (QeoV): Он - по существу Бог] и притом телесно или в теле (swmatikwV - равняется выражению en swmati), так что мы можем наблюдать ее: Ап. конечно хочет сказать, что Бога мы можем видеть в воплотившемся Сыне Божием, Иисусе Христе (ср. I:19).
Adam Clarke: Commentary on the Bible - 1831
2:9: For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness 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 fullness 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 fullness 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.
Albert Barnes: Notes on the Bible - 1834
2:9: For in him dwelleth - That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godhead dwelt in him. Every system which denied this was a denial of the doctrine which they had been taught; and against every thing that would go to undermine this; they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God.
All the fulness - Notes, Col 1:19.
Of the Godhead - Of the Divinity, the divine nature - θεότης theotē s. The word is one that properly denotes the divine nature and perfections. Robinson, Lexicon. It occurs nowhere else in the New Testament.
Bodily - σωματικῶς sō matikō s. This word also is found nowhere else in the New Testament, though the adjective bodily - σωματικὸς sō matikos - occurs twice; Luk 3:22, "in a bodily shape;" and Ti1 4:8, "for bodily exercise profiteth little." The word means, "having a bodily appearance, instead of existing or appearing in a spiritual form;" and the fair sense of the phrase is, that the fullness of the divine nature became incarnate, and was indwelling in the body of the Redeemer. It does not meet the case to say, as Crellius does, that the "whole divine will was in him," for the word θεότη theotē - "godhead" - does not mean the will of God; and it is as certainly true that the inspired prophets were under the control of the divine will, as that the Saviour was. Nor can it mean, as Socinus supposes, that the fulness of divine knowledge dwelt in him, for this is not the proper meaning of the word (θεότης theotē s) "godhead;" nor can it mean, for the same reason, that a fullness of divine gifts was intrusted to him. The language is such as would be obviously employed on the supposition that God became incarnate, and appeared in human form; and there is no other idea which it so naturally expresses, nor is there any other which it can be made to express without a forced construction. The meaning is, that it was not anyone attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knowledge, or the power, or the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form; compare Joh 14:9; Joh 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man - of what angel, could it be used?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: in: Col 2:2, Col 2:3, Col 1:19; Isa 7:14; Mat 1:23; Joh 10:30, Joh 10:38, Joh 14:9, Joh 14:10, Joh 14:20, Joh 17:21; Co2 5:19; Ti1 3:16; Tit 2:13; Jo1 5:7, Jo1 5:20
bodily: Luk 3:22; Joh 1:14, Joh 2:21
Geneva 1599
2:9 (8) For in (l) him (m) dwelleth (n) all the fulness of the Godhead (o) bodily.
(8) A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.
(l) By these words is shown a distinction of the natures.
(m) This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.
(n) These words declare that the perfect Godhead is in Christ.
(o) The union of God and man, is substantial and essential.
John Gill
2:9 For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalted manner; that is to deity what the human body is to an human soul, it is the house in which it dwells: so Philo the Jew (t) calls the "Logos" the house of God, who is the soul of the universe; and elsewhere says (u), that God himself has filled the divine Logos wholly with incorporeal powers. The Godhead dwells in Christ as in a tabernacle, in allusion to the tabernacle of Moses, which looked mean without side, but glorious within; where God granted his presence, and accepted the sacrifices of his people; the human nature of Christ is the true antitypical tabernacle, which God pitched, and not man; and sometimes is called a temple, in allusion to Solomon's; and which is filled with the train of the divine perfections, signified by fulness here: for not the fulness of grace, or a communicative fulness, is here meant; nor the relative fulness, the church; but the fulness of the divine nature, of all the perfections of deity, such as eternity, immensity, omnipresence, omnipotence, omniscience, immutability, necessary and self existence, and every other; for if anyone perfection was wanting, the fulness, much less all the fulness of the Godhead, would not be in him. The act of inhabitation denotes the union of the two natures in Christ, and expresses the distinction of them; and is to be understood of the Godhead, as subsisting in the person of the Son of God, and not as subsisting in the person of the Father, or of the Spirit; and shows the permanency of this union, it is a perpetual abiding one; and this fulness is not dependent on the Father's pleasure; it is not said of this as of another fulness, Col 1:19; that it pleased the Father that it should dwell in him: the manner in which it dwells, is "bodily"; not by power, as in the universe; nor by grace, as in the saints; nor by any glorious emanations of it, as in heaven; nor by gifts, as in the prophets and eminent men of God; nor by signs symbols, and shadows, as in the tabernacle and temple; but essentially and personally, or by personal union of the divine nature, as subsisting in the Son of God to an human body, chosen and prepared for that purpose, together with a reasonable human soul; which is the great mystery of godliness, the glory of the Christian religion, and what qualified Christ for, and recommends him to us as a Saviour; and is a reason why, as these words are, that the Gospel should be abode by, continued in, and that with thankfulness: nor should any regard be had to vain and deceitful philosophy, to the traditions of men, or rudiments of the world: Christ only is to be looked to, attended, and followed, who has all fulness in him,
(t) De migr. Abraham, p. 389. (u) De Sommiis, p. 574.
John Wesley
2:9 For in him dwelleth - Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19. But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19. Bodily - Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.
Robert Jamieson, A. R. Fausset and David Brown
2:9 For--"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.
the fulness-- (Col 1:19; Jn 14:10).
of the Godhead--The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.
bodily--not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Jn 1:14, Jn 1:18). Believers, by union with Him, partake of His fulness of the divine nature (Jn 1:16; 2Pet 1:4; see on Eph 3:19).
2:102:10: Եւ էք դուք նովա՛ւ լցեալք. որ է գլուխ ամենայն իշխանութեան եւ պետութեան[4506]։[4506] Ոմանք. Ամենայն իշխանութեանց եւ պետութեանց։
10 Դուք էլ էք լցուած նրանով, որ գլուխն է ամէն իշխանութեան եւ պետութեան.
10 Եւ դուք ալ անով լեցուած էք, որ գլուխն է բոլոր իշխանութեան ու պետութեան։
Եւ էք դուք նովաւ լցեալք, որ է գլուխ ամենայն իշխանութեան եւ պետութեան:

2:10: Եւ էք դուք նովա՛ւ լցեալք. որ է գլուխ ամենայն իշխանութեան եւ պետութեան[4506]։
[4506] Ոմանք. Ամենայն իշխանութեանց եւ պետութեանց։
10 Դուք էլ էք լցուած նրանով, որ գլուխն է ամէն իշխանութեան եւ պետութեան.
10 Եւ դուք ալ անով լեցուած էք, որ գլուխն է բոլոր իշխանութեան ու պետութեան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: и вы имеете полноту в Нем, Который есть глава всякого начальства и власти.
2:10  καὶ ἐστὲ ἐν αὐτῶ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας,
2:10. καὶ (and) ἐστὲ (ye-be) ἐν (in) αὐτῷ (unto-it) πεπληρωμένοι , ( having-had-come-to-be-en-filled ,"ὅς (which) ἐστιν (it-be) ἡ (the-one) κεφαλὴ (a-head) πάσης (of-all) ἀρχῆς (of-a-firsting) καὶ (and) ἐξουσίας, (of-a-being-out-unto,"
2:10. et estis in illo repleti qui est caput omnis principatus et potestatisAnd you are filled in him, who is the head of all principality and power.
10. and in him ye are made full, who is the head of all principality and power:
2:10. And ye are complete in him, which is the head of all principality and power:
2:10. And in him, you have been filled; for he is the head of all principality and power.
And ye are complete in him, which is the head of all principality and power:

10: и вы имеете полноту в Нем, Который есть глава всякого начальства и власти.
2:10  καὶ ἐστὲ ἐν αὐτῶ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας,
2:10. et estis in illo repleti qui est caput omnis principatus et potestatis
And you are filled in him, who is the head of all principality and power.
2:10. And ye are complete in him, which is the head of all principality and power:
2:10. And in him, you have been filled; for he is the head of all principality and power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: С другой стороны, и верующие уже исполнены во Христе, т. е. чрез таинственный союз с Ним получили полноту божественных благодатных даров. - Который есть глава... От ангельских сил нечего уже больше ожидать, потому что эти силы все подчинены Христу и ничего нового своего не могут дать верующим в деле спасения.
Adam Clarke: Commentary on the Bible - 1831
2:10: And ye are complete in him - Και εστε εν αυτῳ 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 fullness, 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 Col 1:16-17 (note).
Albert Barnes: Notes on the Bible - 1834
2:10: And ye are complete in him - Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the traditions of the Jews. All that is necessary to secure your salvation is to be found in the Lord Jesus. There is a completion, or a filling up, in him, so as to leave nothing wanting. This is true in respect:
(1) to the wisdom which is needful to guide us;
(2) the atonement to be made for sin;
(3) the merit by which a sinner can be justified; and,
(4) the grace which is needful to sustain us in the trials, and to aid us in the duties, of life; compare the notes at Co1 1:30.
There is no necessity, therefore, that we should look to the aid of philosophy, as if there was a defect in the teachings of the Saviour; or to human strength, as if he were unable to save us; or to the merits of the saints, as if those of the Redeemer were not sufficient to meet all our wants. The sentiment advanced in this verse would overthrow the whole papal doctrine of the merits of the saints, and, of course, the whole doctrine of papal "indulgences."
Which is the head - See the notes at Eph 1:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: complete: Col 3:11; Joh 1:16; Co1 1:30, Co1 1:31; Gal 3:26-29; Heb 5:9
the head: Col 1:16-18; Eph 1:20-23, Eph 4:15, Eph 4:16; Phi 2:9-11; Pe1 3:22; Rev 5:9-13
John Gill
2:10 And ye are complete in him,.... Or "filled up", or "filled full" in him; that is, are perfect in him: saints are in Christ, and all fulness being in him, they are full too, of as much as they stand in need, and are capable of containing: for these words are not an exhortation to perfection, as the Arabic version reads then, be ye complete in him, like those in Gen 17:1; but are an affirmation, asserting not what the saints shall be hereafter, or in heaven, but what they now are; not in themselves, for in themselves none are perfect, not even those who are truly sanctified; for though all grace is seminally implanted in them, and they have a perfection of parts, of all the parts of the new man, or new creature, and are perfect in comparison of what they sometimes were, and of profane persons and hypocrites, and with respect to weaker believers, yet none are absolutely perfect; the good work of grace is not yet finished in them, sin dwells in them, they are full of wants and complaints; the best of them disclaim perfection as attained to by them, and express their desires of it; but they are perfect in Christ their head, who has all fulness in him, in whom they are chosen and blessed: they are complete and perfect in him as to sanctification; he having all fulness of grace and holiness for them, they have it in him; and he is made perfect sanctification to them: and as to justification, he has perfectly fulfilled the law for them, he has made full atonement for sin, has obtained eternal redemption, brought in a complete and perfect righteousness, by which they are justified from all things; are freed from sin, and made perfectly comely, without spot or wrinkle, or any such thing: and as to knowledge, though it is imperfect in them in their present state, yet in Christ all the treasures of it are, and they have no need to go elsewhere for any; they are filled with the knowledge of God and of his will, and are complete therein in Christ; and what knowledge they have, is eternal life, the beginning, pledge, and earnest of it; so that they have no reason to be beholden to angels or men, only to Christ:
which is the head of all principality and power; not only of the body the church, and who is to be held unto as such, from whom all light, life, grace, and strength, are to be derived; but of all others, though in a different sense; and not only of the kings, princes, and potentates of this world, who hold their kingdoms, and receive their crowns from him, and rule by him; but also of the angels, good and bad, often called principalities and powers; especially the former is here meant, of whom Christ is head, being their Creator, Governor, and upholder; who not only maintains them in their beings, but has confirmed them in their state of holiness; so that they are dependent upon him, and beholden to him for all they have and are: with the Jews, "Metatron", which with them is the name of the angel in Ex 23:20 and seems to be a corruption of the word "mediator", and to design the Messiah, is said (w) to be King over all the angels. This is mentioned, partly to set forth the glory and excellency of Christ; and partly against worshipping of angels, making use of them as mediators, or applying to them on any account, since Christ is the head of these, and of every creature; therefore no creature is to be looked and applied unto, trusted and depended on: unless rather should be meant the Jewish rulers, Scribes, and Pharisees, their doctors, wise men, and Rabbins, called the princes of this world; the Jews' tutors and governors, to whom Christ is superior; he is the only master and Father, and in whom perfection of wisdom is, and not in them; and therefore should not regard them, their vain philosophy, worldly rudiments and traditions,
(w) Zohar in Deut. fol. 120. 8.
John Wesley
2:10 And ye - Who believe. Are filled with him - Jn 1:16. Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Ps 133:3. He is originally full. We are filled by him with wisdom and holiness. Who is the head of all principality and power - Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.
Robert Jamieson, A. R. Fausset and David Brown
2:10 And--And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Jn 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest (Ps 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Eph 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored (Col 2:18).
2:112:11: Որով թլփատեցարուք հաւատովք զանձեռագործ թլփատութիւնն, ՚ի մերկանալ զանդամս մարմնոյ թլփատութեամբն Քրիստոսի.
11 նրանով դուք անձեռագործ թլփատութեամբ թլփատուեցիք հաւատով՝ մերկանալով մեղանչական մարմնից Քրիստոսի թլփատութեամբ.
11 Որով դուք անձեռագործ թլփատութիւնով թլփատուեցաք մեղքերու* մարմնէն մերկանալով Քրիստոսին թլփատութիւնովը։
որով թլփատեցարուք [20]հաւատովք զանձեռագործ թլփատութիւնն` ի մերկանալ զանդամս [21]մարմնոյ թլփատութեամբն Քրիստոսի:

2:11: Որով թլփատեցարուք հաւատովք զանձեռագործ թլփատութիւնն, ՚ի մերկանալ զանդամս մարմնոյ թլփատութեամբն Քրիստոսի.
11 նրանով դուք անձեռագործ թլփատութեամբ թլփատուեցիք հաւատով՝ մերկանալով մեղանչական մարմնից Քրիստոսի թլփատութեամբ.
11 Որով դուք անձեռագործ թլփատութիւնով թլփատուեցաք մեղքերու* մարմնէն մերկանալով Քրիստոսին թլփատութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: В Нем вы и обрезаны обрезанием нерукотворенным, совлечением греховного тела плоти, обрезанием Христовым;
2:11  ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ,
2:11. ἐν (in) ᾧ (unto-which) καὶ (and) περιετμήθητε (ye-were-cut-about) περιτομῇ (unto-a-cutting-about) ἀχειροποιήτῳ (unto-un-hand-doable) ἐν (in) τῇ (unto-the-one) ἀπεκδύσει (unto-a-vesting-out-off) τοῦ (of-the-one) σώματος (of-a-body) τῆς (of-the-one) σαρκός, (of-a-flesh) ἐν (in) τῇ (unto-the-one) περιτομῇ (unto-a-cutting-about) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
2:11. in quo et circumcisi estis circumcisione non manufacta in expoliatione corporis carnis in circumcisione ChristiIn whom also you are circumcised with circumcision not made by hand in despoiling of the body of the flesh: but in the circumcision of Christ.
11. in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ;
2:11. 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:
2:11. In him also, you have been circumcised with a circumcision not made by hand, not by the despoiling of the body of flesh, but by the circumcision of Christ.
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:

11: В Нем вы и обрезаны обрезанием нерукотворенным, совлечением греховного тела плоти, обрезанием Христовым;
2:11  ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ,
2:11. in quo et circumcisi estis circumcisione non manufacta in expoliatione corporis carnis in circumcisione Christi
In whom also you are circumcised with circumcision not made by hand in despoiling of the body of the flesh: but in the circumcision of Christ.
2:11. 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:
2:11. In him also, you have been circumcised with a circumcision not made by hand, not by the despoiling of the body of flesh, but by the circumcision of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Нечего верующим искать и в плотском обрезании, которое хотели восстановить Колосские еретики среди христиан. Та цель, которую имело в виду плотское обрезание, именно умерщвление ветхого человека, уже достигнута Колоссянами чрез принятие крещения, которое Ап. называет обрезанием, совершаемым Самим Христом. - Тело плоти - греховная человеческая природа, тело, поскольку оно подчинялось влиянию плотского настроения. Прибавление "греховного" еще более усиливает смысл всего выражения "тело плоти".
Adam Clarke: Commentary on the Bible - 1831
2:11: 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 ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.
Albert Barnes: Notes on the Bible - 1834
2:11: In whom - In connection with whom, or in virtue of whose religion.
Ye are circumcised - You have received that which was designed to be represented by circumcision - the putting away of sin; Notes, Phi 3:3.
With the circumcision made without hands - That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation (compare Eph 2:11); and hence, this subject is so often introduced into the writings of Paul, and he is at so much pains to show that, by believing in Christ, all was obtained which was required in order to salvation. Circumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was obtained by the gospel; and, consequently they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh.
In putting off the body of the sins of the flesh - That is, in renouncing the deeds of the flesh, or becoming holy. The word "body," here, seems to be used with reference to circumcision. In that ordinance, the body of the FLesH was subjected to the rite; with Christians, it is the body of Sin that is cut off.
By the circumcision of Christ - Not by the fact that Christ was circumcised, but that we have that kind of circumcision which Christ established, to wit, the renouncing of sin. The idea of the apostle here seems to be, that since we have thus been enabled by Christ to renounce sin, and to devote ourselves to God, we should not, be induced by any plausible arguments to return to an ordinance pertaining to the flesh, as if that were needful for salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: whom: Deu 10:16, Deu 30:6; Jer 4:4; Rom 2:29; Phi 3:3
without: Mar 14:58; Act 7:48, Act 17:24; Co2 5:1; Eph 2:11; Heb 9:11, Heb 9:24
in putting: Col 3:8, Col 3:9; Rom 6:6; Eph 4:22
by: Luk 2:21; Co2 5:17; Gal 2:20, Gal 4:4, Gal 4:5; Eph 2:10-18
Geneva 1599
2:11 (9) In whom also ye are circumcised with the circumcision made without hands, in putting off the (p) body of the sins of the flesh by the circumcision of Christ:
(9) Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.
(p) These many words are used to show what the old man is, whom Paul in other places calls the body of sin.
John Gill
2:11 In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it:
"great is circumcision (say they (x)), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, Gen 17:1; "walk before me, and be thou perfect:"
which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised:
with the circumcision made without hands: which is that of the heart, in the spirit; every man, though he may be circumcised in the flesh, is uncircumcised in heart, until he is circumcised by Christ and his Spirit; which is done, when he is pricked to the heart, and thoroughly convinced of sin, and the exceeding sinfulness of it; when the callousness and hardness of his heart is taken off and removed, and the iniquity of it is, laid open, the plague and corruption in it discerned, and all made naked and bare to the sinner's view; and when he is in pain on account of it, is broken and groans under a sense of it, and is filled with shame for it, and loathing and abhorrence of it: now this is effected not "by the hand of man", as the Ethiopic version reads it, as outward circumcision was; this is not done by any creature whatever; not by angels, who rejoice at the repentance of sinners, but cannot produce it; nor by ministers of the Gospel, who at most are but instruments of regeneration and conversion; nor by men themselves; this is not by might or power of man, by the strength of his free will, but by the Spirit of God: for though men are sometimes exhorted to circumcise themselves, as in Deut 10:16, in order to convince them of the corruption of their nature, and the need they stand in of spiritual circumcision; yet whereas there is an utter disability in them to effect it, and they need the power and grace of God for that purpose, the Lord has graciously promised his people to do it himself for them, Deut 30:6; so that this circumcision is in the name sense made without hands, as the human nature of Christ is said to be a tabernacle not made with hands, that, is of men, but of God, being what God has pitched, and not man; and it stands opposed to circumcision in the flesh, which was made with hands, Eph 2:11; and by some instrument, as a sharp knife or stone:
in putting off the body of the sins of the flesh. The Vulgate Latin version leaves out the word "sins", and so the Alexandrian copy and some others; and the Syriac version the word "body": by "the flesh" is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by "the sins" of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a "body", because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation:
by the circumcision of Christ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed,
(x) Misn. Nedarim, c. 3. sect. 11.
John Wesley
2:11 By whom also ye have been circumcised - Ye have received the spiritual blessings typified of old by circumcision. With a circumcision not performed with hands - By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature. By the circumcision of Christ - By that spiritual circumcision which Christ works in your heart.
Robert Jamieson, A. R. Fausset and David Brown
2:11 Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.
are--rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phil 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mk 14:58; Heb 9:11; compare Dan 2:45).
in putting off--rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision.
the body of the sins of the flesh--The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Rom 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal.
by--Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; Col 3:1, Col 3:3-4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Josh 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Rom 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Rom 15:8).
2:122:12: թաղեա՛լք ընդ նմին ՚ի մկրտութեանն, որով եւ ընդ նմին յարեա՛յք հաւատովք՝ Աստուծոյ ազդեցութեանն, որ յարոյց զնա ՚ի մեռելոց[4507]։ [4507] Ոմանք. Ընդ նմին մկրտութեանն. եւ ոմանք. մկրտութեամբն ՚ի մահն... ընդ նմին յարեաք հաւատովք Աստուծոյ ազդեցութեամբն։
12 թաղուելով նրա հետ մկրտութեան մէջ՝ դրանով իսկ նրա հետ յարութիւն առաք Աստծու զօրութեանը հաւատալով, որը նրան յարութիւն տուեց մեռելներից:
12 Թաղուելով անոր հետ մկրտութիւնով, որով նաեւ անոր հետ յարութիւն առիք Աստուծոյ զօրութեանը հաւատալով, որ զանիկա մեռելներէն յարուցանեց։
թաղեալք ընդ նմին ի մկրտութեանն, որով եւ ընդ նմին յարեայք հաւատովք Աստուծոյ ազդեցութեանն, որ յարոյց զնա ի մեռելոց:

2:12: թաղեա՛լք ընդ նմին ՚ի մկրտութեանն, որով եւ ընդ նմին յարեա՛յք հաւատովք՝ Աստուծոյ ազդեցութեանն, որ յարոյց զնա ՚ի մեռելոց[4507]։
[4507] Ոմանք. Ընդ նմին մկրտութեանն. եւ ոմանք. մկրտութեամբն ՚ի մահն... ընդ նմին յարեաք հաւատովք Աստուծոյ ազդեցութեամբն։
12 թաղուելով նրա հետ մկրտութեան մէջ՝ դրանով իսկ նրա հետ յարութիւն առաք Աստծու զօրութեանը հաւատալով, որը նրան յարութիւն տուեց մեռելներից:
12 Թաղուելով անոր հետ մկրտութիւնով, որով նաեւ անոր հետ յարութիւն առիք Աստուծոյ զօրութեանը հաւատալով, որ զանիկա մեռելներէն յարուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: быв погребены с Ним в крещении, в Нем вы и совоскресли верою в силу Бога, Который воскресил Его из мертвых,
2:12  συνταφέντες αὐτῶ ἐν τῶ βαπτισμῶ, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·
2:12. συνταφέντες ( having-had-been-interred-together ) αὐτῷ (unto-it) ἐν (in) τῷ (unto-the-one) βαπτίσματι, (unto-an-immersing-to,"ἐν (in) ᾧ (unto-which) καὶ (and) συνηγέρθητε (ye-were-roused-together) διὰ (through) τῆς (of-the-one) πίστεως (of-a-trust) τῆς (of-the-one) ἐνεργείας (of-a-working-in-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ἐγείραντος (of-having-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν : ( of-en-deaded )
2:12. consepulti ei in baptismo in quo et resurrexistis per fidem operationis Dei qui suscitavit illum a mortuisBuried with him in baptism: in whom also you are risen again by the faith of the operation of God who hath raised him up from the dead.
12. having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead.
2:12. 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.
2:12. You have been buried with him in baptism. In him also, you have risen again through faith, by the work of God, who raised him up from the dead.
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:

12: быв погребены с Ним в крещении, в Нем вы и совоскресли верою в силу Бога, Который воскресил Его из мертвых,
2:12  συνταφέντες αὐτῶ ἐν τῶ βαπτισμῶ, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·
2:12. consepulti ei in baptismo in quo et resurrexistis per fidem operationis Dei qui suscitavit illum a mortuis
Buried with him in baptism: in whom also you are risen again by the faith of the operation of God who hath raised him up from the dead.
2:12. 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.
2:12. You have been buried with him in baptism. In him also, you have risen again through faith, by the work of God, who raised him up from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: В воде крещения человек спогребается Христу и ветхий человек в Нем умирает. Но этого мало: тут же христианин и воскресает со Христом для новой жизни. Это воскресение совершается в человеке, благодаря силе его веры во всемогущество Божие, уже проявившееся в воскресении Самого Христа (ср. Рим 10:9).
Adam Clarke: Commentary on the Bible - 1831
2:12: 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.
Albert Barnes: Notes on the Bible - 1834
2:12: Buried with him in baptism - See the notes at Rom 6:4.
Wherein also - In which ordinance, or by virtue of that which is signified by the ordinance.
Ye are risen with him - From the death of sin to the life of religion; Notes, Rom 6:4-5; compare the notes at Eph 2:5-6.
Through the faith of the operation of God - By a firm belief on the agency of God in raising him up; that is, a belief of the fact that God has raised him from the dead. The resurrection of Christ is often represented as the foundation of all our hopes; and, as he was raised from the grave to die no more, so, in virtue of that we are raised from the death of sin to eternal spiritual life. The belief of this is shown by our baptism, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Buried: Rom 6:4, Rom 6:5
baptism: Rom 6:3; Co1 12:13; Gal 3:27; Eph 4:5; Tit 3:5, Tit 3:6; Heb 6:2; Pe1 3:21
wherein: Col 3:1, Col 3:2; Rom 6:8-11, Rom 7:4; Co1 15:20; Eph 1:20, Eph 2:4-6, Eph 5:14; Pe1 4:1-3
the faith: Luk 17:5 *Gr: Joh 1:12, Joh 1:13, Joh 3:3-7; Act 14:27; Eph 1:19, Eph 2:8, Eph 3:7, Eph 3:17; Phi 1:29; Heb 12:2; Jam 1:16, Jam 1:17
who: Act 2:24; Rom 4:24; Heb 13:20, Heb 13:21
Geneva 1599
2:12 (10) (q) Buried with (r) him in baptism, (11) wherein also ye are risen with [him] through the faith of the operation of (s) God, who hath raised him from the dead.
(10) The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.
(q) See (Rom 6:4).
(r) So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.
(11) One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.
(s) Through faith which comes from God.
John Gill
2:12 Buried with him in baptism,.... The apostle goes on to observe how complete and perfect the saints are in Christ; that they are not only circumcised in him in a spiritual sense, and the body of the sins of their flesh is put off, and removed from them, in allusion to the cutting off and casting away of the foreskin in circumcision; but that they and all their sins were buried with Christ, of which their baptism in water was a lively representation: Christ having died for their sins, was laid in the grave, where he continued for a while, and then rose again; and as they were crucified with him, they were also buried with him, as their head and representative; and all their sins too, which he left behind him in the grave, signified by his grave clothes there; and baptism being performed by immersion, when the person baptized is covered with water, and as it were buried in it, is a very significant emblem of all this; it is a representation of the burial of Christ, and very fitly holds him forth to the view of faith in the state of the dead, in the grave, and points out the place where the Lord lay; and it is also a representation of our burial with him, as being dead to sin, to the law, and to the world, by him. This shows now, that baptism was performed by dipping, or covering the whole body in water, for no other form of administration of baptism, as sprinkling, or pouring water on the face, can represent a burial, or be called one; and this is what many learned interpreters own, and observe on this place:
wherein also ye are risen with him; Christ is risen from the dead as the head and representative of his people, and they are risen with him; and their baptism is also an emblem of his and their resurrection, being administered by immersion, in which way only this can be signified; for as the going down into the water, and being under it, represents Christ's descending into the state of the dead, and his continuance in it, so the emersion, or coming up out of the water, represents his rising from the dead, and that of his people in him, in order to walk in newness of life; for the apostle's meaning is, that in baptism saints are risen with Christ, as well as in it buried with him: and this
through the faith of the operation of God; that is, it is through faith that saints see themselves buried and risen with Christ, to which the ordinance of baptism is greatly assisting, where there is true faith; for otherwise, without faith, this ordinance will be of no use to any such end and purpose; and it is not any faith that will avail, but that which is of God's operation; faith is not naturally in men, all men have it not; and those that have it, have it not of themselves, it is the gift of God; it is what be works in them, and by his power performs:
who hath raised him from the dead; this is a periphrasis of God the Father, to whom the resurrection of Christ from the dead is generally ascribed; though not to the exclusion of Christ, and of the Spirit, who were also concerned; and is here added, partly to show in what respect faith, which is God's work, has him for its object, as having raised Christ from the dead, who was delivered for offences, but is risen again through the power of God for justification, and whoever with his heart believes this shall be saved; and partly to show, that the same power is exerted in working true faith in the heart, as was put forth in raising Christ from the dead.
John Wesley
2:12 Which he wrought in you, when ye were as it were buried with him in baptism - The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22. But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution. By which ye are also risen with him - From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Rom 6:3-4).
are risen--rather as Greek, "were raised with Him."
through the faith, &c.--by means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Phil 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Rom 4:24; Rom 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19-20). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19-20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Rom 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; Th1 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Rom 8:11).
2:132:13: Եւ զձեզ որ երբեմն մեռեա՛լն էիք ՚ի մեղս՝ եւ յանթլփատութիւն մարմնոյ ձերոյ, կենդանացո՛յց յանձին իւրում. շնորհեաց մեզ զամենայն յանցանս մեր[4508]. [4508] Ոմանք. Մեռեալքն էիք ՚ի մեղս եւ յանթլփատութեան։
13 Եւ ձեզ, որ մի ժամանակ մեռել էիք մեղքերի եւ ձեր մարմնի անթլփատութեան մէջ, կենդանացրեց իր հետ:
13 Եւ ձեզ, որ ատեն մը յանցանքներու մէջ ու ձեր մարմնին անթլփատութեանը մէջ մեռած էիք, կենդանացուց անոր հետ. մեր բոլոր յանցանքները ներեց մեզի։
Եւ զձեզ որ երբեմն մեռեալն էիք ի մեղս եւ յանթլփատութիւն մարմնոյ ձերոյ` կենդանացոյց յանձին իւրում. շնորհեաց մեզ զամենայն յանցանս մեր:

2:13: Եւ զձեզ որ երբեմն մեռեա՛լն էիք ՚ի մեղս՝ եւ յանթլփատութիւն մարմնոյ ձերոյ, կենդանացո՛յց յանձին իւրում. շնորհեաց մեզ զամենայն յանցանս մեր[4508].
[4508] Ոմանք. Մեռեալքն էիք ՚ի մեղս եւ յանթլփատութեան։
13 Եւ ձեզ, որ մի ժամանակ մեռել էիք մեղքերի եւ ձեր մարմնի անթլփատութեան մէջ, կենդանացրեց իր հետ:
13 Եւ ձեզ, որ ատեն մը յանցանքներու մէջ ու ձեր մարմնին անթլփատութեանը մէջ մեռած էիք, կենդանացուց անոր հետ. մեր բոլոր յանցանքները ներեց մեզի։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: и вас, которые были мертвы во грехах и в необрезании плоти вашей, оживил вместе с Ним, простив нам все грехи,
2:13  καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῶ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,
2:13. καὶ (and) ὑμᾶς (to-ye) νεκροὺς ( to-en-deaded ) ὄντας ( to-being ) τοῖς (unto-the-ones) παραπτώμασιν (unto-fallings-beside-to) καὶ (and) τῇ (unto-the-one) ἀκροβυστίᾳ (unto-an-extremity-stuffing-unto) τῆς (of-the-one) σαρκὸς (of-a-flesh) ὑμῶν, (of-ye,"συνεζωοποίησεν (it-life-did-together-unto) ὑμᾶς (to-ye) σὺν (together) αὐτῷ: (unto-it) χαρισάμενος ( having-granted-to ) ἡμῖν (unto-us) πάντα ( to-all ) τὰ (to-the-ones) παραπτώματα, (to-fallings-beside-to,"
2:13. et vos cum mortui essetis in delictis et praeputio carnis vestrae convivificavit cum illo donans vobis omnia delictaAnd you, when you were dead in your sins and the uncircumcision of your flesh, he hath quickened together with him, forgiving you all offences:
13. And you, being dead through your trespasses and the uncircumcision of your flesh, you, , did he quicken together with him, having forgiven us all our trespasses;
2:13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
2:13. And when you were dead in your transgressions and in the uncircumcision of your flesh, he enlivened you, together with him, forgiving you of all transgressions,
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses:

13: и вас, которые были мертвы во грехах и в необрезании плоти вашей, оживил вместе с Ним, простив нам все грехи,
2:13  καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῶ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,
2:13. et vos cum mortui essetis in delictis et praeputio carnis vestrae convivificavit cum illo donans vobis omnia delicta
And you, when you were dead in your sins and the uncircumcision of your flesh, he hath quickened together with him, forgiving you all offences:
2:13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
2:13. And when you were dead in your transgressions and in the uncircumcision of your flesh, he enlivened you, together with him, forgiving you of all transgressions,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: См. Еф 2:1, 5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Glory of the Christian Economy.A. D. 62.
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 (2 Cor. iii. 13), 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, Gen. iii. 15. 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.
Adam Clarke: Commentary on the Bible - 1831
2:13: And you, being dead in your sins - See the notes on Eph 2:1, etc.
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.
Albert Barnes: Notes on the Bible - 1834
2:13: And you, being dead in your sins - Notes, Eph 2:1.
And the uncircumcision of your flesh - That is, Gentiles, and giving unrestrained indulgence to the desires of the flesh. They lived as those who had not by any religious rite or covenant brought themselves under obligations to lead holy lives.
Hath he quickened - Notes, Eph 2:1.
Together with him - In virtue of his being restored to life. That is, the resurrection of the Lord Jesus was the means of imparting to us spiritual life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: dead: Eze 37:1-10; Luk 9:60, Luk 15:24, Luk 15:32; Rom 6:13; Co2 5:14, Co2 5:15; Eph 2:1, Eph 2:5, Eph 2:6; Eph 5:14; Ti1 5:6; Heb 6:1, Heb 9:14; Jam 2:17, Jam 2:20, Jam 2:26
the uncircumcision: Eph 2:11
he: Psa 71:20, Psa 119:50; Joh 5:21, Joh 6:63; Rom 4:17, Rom 8:11; Co1 15:36, Co1 15:45; Co2 3:6 *marg. Ti1 6:13
having: Psa 32:1; Isa 1:18, Isa 55:7; Jer 31:34; Act 13:38, Act 13:39; Co2 5:19; Heb 8:10-12; Jo1 1:7-9, Jo1 2:12
Geneva 1599
2:13 (12) And you, being dead in your sins (13) and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
(12) Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.
(13) A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.
John Gill
2:13 And you being dead in your sins,.... Not corporeally, though sin had subjected them to a corporeal death, and their bodies were really mortal, and in a little time must die; but morally, sin had brought a death upon them in a moral sense, they were separated from God, as at death the body is from the soul, and so were alienated from the life of God, and consequently must be dead; they had lost the image of God, which consisted in knowledge, righteousness, and holiness; and were dead as to the understanding of what was good, as to their affections for it, or will and capacity to do it; and, like dead men, were insensible of their state, their sin, and misery; and altogether inactive and helpless in spiritual things, being destitute of spiritual life, strength, and motion; and were moreover in themselves deserving of eternal death, and according to the law of works, under the sentence of it, and so liable and exposed unto it; and all this for, and on account of their sins, their actual sins and transgressions here meant; which separated them from God, deformed his image in them, and hardened their hearts, that they had no true sight and sense of themselves; as also on account of the corruption of their nature, signified in the next clause:
and the uncircumcision of your flesh; which is to be taken not literally, for the prepuce, or foreskin of their flesh, which was a sign and token of the corruption of nature, but figuratively that itself; it being usual with the Jews to call the vitiosity of nature "uncircumcision"; which, they say (y), is one of the seven names of , "the evil imagination", or corrupt nature, denoting the pollution, loathsomeness, and abominableness of it:
hath he quickened together with him; that is, with Christ; this may be understood either of the quickening of them in conversion and sanctification; for as they were dead in sin in a moral sense, in conversion a principle of life was implanted in them, or grace, as a living principle, was wrought in their souls by the Spirit of life from Christ; so that they could see their lost state, their need of Christ, the glory of his person and righteousness, the fulness and suitableness of his grace; feel their burdens, and handle the word of life; could hear the Gospel, speak the language of Canaan, breathe in prayer and spiritual desires, walk in Christ, and do all things through him; and this was God's act and not theirs, and owing to his rich mercy and great love: and this may be said to be done "with Christ", because this is in consequence of his being quickened, or raised from the dead; and by it they were made partakers of the life of Christ, they became one spirit with him; and it was not so much they that lived, but Christ lived in them; and besides, they were quickened, in order to live a life of grace and communion with him here, and of glory hereafter: or it may be interpreted of the quickening of them in justification; and the rather, because of what is said in the next clause; and that either openly, as when a sinner is convinced that he is dead in a legal sense, and faith is wrought in him to behold pardon and righteousness in Christ; upon which he prays for the one, and pleads the other; and the Spirit of God seals unto him the pardon of his sins, brings near the righteousness of Christ, enables him to lay hold on it as his, and pronounces him justified by it; and may well be called justification of life, for he is then alive in a legal sense, in his own comfortable view and apprehension of things: or secretly in Christ, as the head and representative of all his people; who when he was quickened, they were quickened with him; when he rose from the dead, they rose with him; and when he was justified, they were instilled in him, and this seems to be the true sense of this passage:
having forgiven you all trespasses. This was a past act, being done and over; not only at first conversion, when a discovery of it was made, but at the death of Christ, whose blood was shed for the remission of sin; yea, even as early as Christ became a surety, when the sins of his people were not imputed to them, but to him: and this was a single act, and done and complete at once; forgiveness of sin is not done by piecemeals, or at different times, or by divers acts, but is done at once, and includes sin past, present, and to come; and is universal, reaches to all sin, original and actual, before and after conversion; sins of thought, word, and action: and this is God's act, and his only; not men, nor ministers, nor angels, can forgive sin; this is the peculiar prerogative of God, and is owing to his abundant mercy and free grace, and which is signified by the word here used. The Syriac and Arabic versions read, "having forgiven us all our trespasses"; and so the Alexandrian copy, and some others, read "us" instead of "you",
(y) Zohar in Exod. fol. 106. 1. Caphtor, fol. 52. 2.
John Wesley
2:13 And you who were dead - Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections. Hath he - God the Father. Quickened together with him - Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.
Robert Jamieson, A. R. Fausset and David Brown
2:13 you, being dead--formerly (Eph 2:1-2); even as Christ was among the dead, before that God raised Him "from the dead" (Col 2:12).
sins--rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.
uncircumcision of your flesh--your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.
he quickened--GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1Pet 3:22; 1Pet 4:1-2).
forgiven you--So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Col 1:14; Eph 1:7).
all trespasses--Greek, "all our trespasses."
2:142:14: եւ ջնջեա՛ց զձեռագիր մերոյ հակառակութեանն հրամանօքն իւրովք. որ կայր մեզ հակառակ, եբարձ զայն ՚ի միջոյ՝ եւ բեւեռեա՛ց ընդ խաչափայտին[4509]. [4509] Ոմանք. Եւ բեւեռեաց զնա ընդ խաչա՛՛։
14 Նա ներեց մեզ մեր բոլոր յանցանքները եւ ոչնչացրեց հրամաններով հաստատուած այն պարտամուրհակը, որ մեր դէմ էր, վերացրեց այն մէջտեղից եւ մեխեց խաչափայտին:
14 Ու հրամաններով հաստատուած պարտամուրհակը, որ մեզի հակառակ էր, ջնջեց, մէջտեղէն վերցուց ու խաչափայտին վրայ գամեց.
եւ ջնջեաց զձեռագիր մերոյ հակառակութեանն հրամանօքն [22]իւրովք որ կայր մեզ հակառակ, եբարձ զայն ի միջոյ եւ բեւեռեաց ընդ խաչափայտին:

2:14: եւ ջնջեա՛ց զձեռագիր մերոյ հակառակութեանն հրամանօքն իւրովք. որ կայր մեզ հակառակ, եբարձ զայն ՚ի միջոյ՝ եւ բեւեռեա՛ց ընդ խաչափայտին[4509].
[4509] Ոմանք. Եւ բեւեռեաց զնա ընդ խաչա՛՛։
14 Նա ներեց մեզ մեր բոլոր յանցանքները եւ ոչնչացրեց հրամաններով հաստատուած այն պարտամուրհակը, որ մեր դէմ էր, վերացրեց այն մէջտեղից եւ մեխեց խաչափայտին:
14 Ու հրամաններով հաստատուած պարտամուրհակը, որ մեզի հակառակ էր, ջնջեց, մէջտեղէն վերցուց ու խաչափայտին վրայ գամեց.
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: истребив учением бывшее о нас рукописание, которое было против нас, и Он взял его от среды и пригвоздил ко кресту;
2:14  ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῶ σταυρῶ·
2:14. ἐξαλείψας (having-smeared-along-out) τὸ (to-the-one) καθ' (down) ἡμῶν (of-us) χειρόγραφον (to-hand-scribed) τοῖς (unto-the-ones) δόγμασιν (unto-thinkings-to) ὃ (which) ἦν (it-was) ὑπεναντίον (ever-a-oned-in-under) ἡμῖν, (unto-us,"καὶ (and) αὐτὸ (to-it) ἦρκεν (it-had-come-to-lift) ἐκ (out) τοῦ (of-the-one) μέσου (of-middle) προσηλώσας (having-en-spiked-toward) αὐτὸ (to-it) τῷ (unto-the-one) σταυρῷ: (unto-a-stake)
2:14. delens quod adversum nos erat chirografum decretis quod erat contrarium nobis et ipsum tulit de medio adfigens illud cruciBlotting out the handwriting of the decree that was against us, which was contrary to us. And he hath taken the same out of the way, fastening it to the cross.
14. having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross;
2:14. 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;
2:14. and wiping away the handwriting of the decree which was against us, which was contrary to us. And he has taken this away from your midst, affixing it to the Cross.
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:

14: истребив учением бывшее о нас рукописание, которое было против нас, и Он взял его от среды и пригвоздил ко кресту;
2:14  ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῶ σταυρῶ·
2:14. delens quod adversum nos erat chirografum decretis quod erat contrarium nobis et ipsum tulit de medio adfigens illud cruci
Blotting out the handwriting of the decree that was against us, which was contrary to us. And he hath taken the same out of the way, fastening it to the cross.
2:14. 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;
2:14. and wiping away the handwriting of the decree which was against us, which was contrary to us. And he has taken this away from your midst, affixing it to the Cross.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Что касается Иудеев, то им (к ним Ап. присоединяет и себя самого - о нас) также Бог простил грехи, истребив - exaleiyaV - точнее: изгладив, вытерши при этом рукописание иди долговое обязательство, какое дали Евреи при Синае, обязавшись исполнять волю Божию. Рукописание это было составлено в форме определенных точных постановлений (toiV dogmasin - по-русски не точно: истребив учением ср. Еф 2:15). - Против нас. Мы не имели силы исполнить условия этой расписки, и она висела пред нами, загораживая нам путь к Богу. - Взял от среды, - т. е. уничтожил (ср. 2: Сол 2:7). - Пригвоздил ко кресту, т. е. Своими крестными страданиями Христос уничтожил силу этого обязательства, и самая наша расписка, уже совершенно потерявшая все свои письмена, была повешена Им на Свой крест, в знак того, что она уже недействительна.
Adam Clarke: Commentary on the Bible - 1831
2:14: 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 fulfill 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 Num 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 fulfill 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.
Albert Barnes: Notes on the Bible - 1834
2:14: Blotting out the handwriting - The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writings of the Mosaic law, or the law appointing many ordinances or observances in religion. The allusion is probably to a written contract, in which we bind ourselves to do any work, or to make a payment, and which remains in force against us until the bond is cancelled. That might be done, either by blotting out the names, or by drawing lines through it, or, as appears to have been practiced in the East, by driving a nail through it. The Jewish ceremonial law is here represented as such a contract, binding those under it to its observance, until it was nailed to the cross. The meaning here is, that the burdensome requirements of the Mosaic law are abolished, and that its necessity is superseded by the death of Christ. His death had the same effect, in reference to those ordinances, as if they had been blotted from the statute-book. This it did by fulfilling them, by introducing a more perfect system, and by rendering their observance no longer necessary, since all that they were designed to typify had been now accomplished in a better way; compare the notes at Eph 2:15.
Of ordinances - Prescribing the numerous rites and ceremonies of the Jewish religion.
That was against us - That is, against our peace, happiness, comfort; or in other words, which was oppressive and burdensome; compare the notes at Act 15:10. Those ordinances bound and lettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hindrance to the enlarged spirit of true religion. Thus, they really operated against the truly pious Jew, whose religion would lead him to seek the salvation of the world; and to the Gentile, since he was not in a situation to avail himself of them, and since they would be burdensome if he could. It is in this sense, probably, that the apostle uses the word "us," as referring to all, and as cramping and restraining the true nature of religion.
Which was contrary to us - Operated as a hindrance, or obstruction, in the matter of religion. The ordinances of the Mosaic law were necessary, in order to introduce the gospel; but they were always burdensome. They were to be confined to one people; and, if they were continued, they would operate to pRev_ent the spread of the true religion around the world; compare Co2 3:7, note, 9, note. Hence, the exulting language of the apostle in view of the fact that they were now taken away, and that the benefits of religion might be diffused all over the world. The gospel contains nothing which is "against," or "contrary to," the true interest and happiness of any nation or any class of people.
And took it out of the way - Greek, "Out of the midst;" that is, he wholly removed it. He has removed the obstruction, so that it no longer pRev_ents union and harmony between the Jews and the Gentiles.
Nailing it to his cross - As if he had nailed it to his cross, so that it would be entirely removed out of our way. The death of Jesus had the same effect, in regard to the rites and institutions of the Mosaic religion, as if they had been affixed to his cross. It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post. This was practiced, says Grotius, in Asia. In a somewhat similar manner, in our banks now, a sharp instrument like the blade of a knife is driven through a check, making a hole through it, and furnishing to the teller of the bank a sign or evidence that it has been paid. If this be the meaning, then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Blotting: Num 5:23; Neh 4:5; Psa 51:1, Psa 51:9; Isa 43:25, Isa 44:22; Act 3:19
the handwriting: Col 2:20; Est 3:12, Est 8:8; Dan 5:7, Dan 5:8; Luk 1:6; Gal 4:1-4; Eph 2:14-16; Heb 7:18; Heb 8:13, Heb 9:9, Heb 9:10, Heb 10:8, Heb 10:9
took: Isa 57:14; Th2 2:7
Geneva 1599
2:14 (14) Blotting out the (t) handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
(14) He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?
(t) Abolishing the rites and ceremonies.
John Gill
2:14 Blotting out the handwriting of ordinances,.... Various are the senses interpreters give of these words; some think by the handwriting is meant the covenant God made with Adam, Gen 2:17, which being broken, obliged him and all his posterity to the penalty of death, but is cancelled and abolished by Christ; others, the agreement which the Israelites made with God at Mount Sinai, when they said, "all that the Lord hath said will we do, and be obedient", Ex 24:7; which was as it were setting their hands, and laying themselves under obligation to obedience, and, in case of failure, to the penalty of the law; others, God's book of remembrance of the sins of men, out of which they are blotted when pardoned; others, the book of conscience, which bears witness to every debt, to every violation and transgression of the law, which may be said to be blotted out, when pacified with an application of the blood and righteousness of Christ; rather with others it signifies the ceremonial law, which lay in divers ordinances and commands, and is what, the apostle afterwards speaks of more clearly and particularly; and may be called so, because submission to it was an acknowledgment both of the faith and guilt of sin; every washing was saying, that a man was polluted and unclean; and every sacrifice was signing a man's own guilt and condemnation, and testifying that he deserved to die as the creature did, which was offered in sacrifice: or rather the whole law of Moses is intended, which was the handwriting of God, and obliged to obedience to it, and to punishment in case of disobedience; and this the Jews (z) call , "the writing of the debt", and is the very phrase the Syriac version uses here: now this was as a debt book, which showed and testified the debts of men; that is, their sins, how many they are guilty of, and what punishment is due unto them: and may well be said to be that
that was against us, which was contrary to us; its nature being holy, just, good, and spiritual, is contrary to the unholy and carnal heart of man, and its commands disagreeable to his mind and will; nor can he perform what it requires; nor can he be subject to it without the grace of God, any more than he can like its precepts; and besides, it is contrary to him, and against him, as it charges him with debts, and proves them upon him, so that he has nothing to say in his defence; yea, it proceeds against him, and curses and condemns, and kills him: but God has "blotted" it out, Christ having engaged as a surety for his people, to pay off all their debts; and this being done by him, God has crossed the debt book of the law, has blotted it out, so that this book is of no force; it does not stand against these persons, it cannot show or prove any standing debt, it cannot demand any, or inflict any penalty: nay, he has
took it out of the way; it is not to be seen or looked into as a debt book; it is abolished and done away; it is no more as administered by Moses, as a covenant of works, or as to its rigorous exaction, curse, and condemnation; this is true of the whole law of Moses, as well as of the ceremonial, which is utterly abolished and disannulled in every sense, because of the weakness and unprofitableness of it:
nailing it to his cross: to the cross of Christ, showing that the abolition of it is owing to the cross of Christ; where and when he bore the curse and penalty of the law for his people, as well as answered all the types and shadows of it: it is thought to be an allusion to a custom in some countries, to cancel bonds, or antiquate edicts and decrees, by driving a nail through them, so that they could not be legible any more: or it may be to the writing of Pilate, which contained the charge and accusation against Christ; and which was placed over his head upon the cross, and fastened to it with nails (a); every nail in the cross made a scissure in this handwriting, or bond of the law, that lay against us, whereby it was so rent and torn, as to be of no force: thus the Holy Ghost makes use of various expressions, to show that there is nothing in the law standing against the saints; it is blotted out, and cannot be read; it is took away, and cannot be seen; it is nailed to the cross of Christ, and is torn to pieces thereby, that nothing can ever be produced from it to their hurt and condemnation,
(z) Tzeror Hammor, fol. 87. 1, 3. (a) Nonnus in Joh. xix. 19. Vid. Niccqueti Titulus S. Crucis, l. 1. c. 18. p. 128.
John Wesley
2:14 Having blotted out - in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life. The handwriting against us - Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Blotting out--Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (Rom 3:21; Rom 7:2, Rom 7:4; Gal 2:19).
the handwriting of ordinances--rather, "IN ordinances" (see on Eph 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (Rom 3:19); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Rom 2:15); and as they did not keep this, they were condemned by it.
that was against us . . . contrary to us--Greek "adversary to us"; so it is translated, Heb 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [BENGEL]. TITTMANN explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Rom 7:7-12, Rom 7:14; 1Cor 15:56; Gal 3:21; Heb 10:3). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on 2Cor 3:6).
and took it--Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (Gal 3:13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [GROTIUS]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deut 27:26; Neh 10:29).
2:152:15: մերկեա՛ց զիշխանութիւնս եւ զպետութիւնս. յայտ յանդիմա՛ն խայտառակեաց նշաւակեալ զնոսա յանձին իւրում ՚ի յարութեան իւրում[4510]։ [4510] Ոմանք. Մերկաց զիշ՛՛... խայտառակեալ նշաւակեաց... ՚ի յարութեանն իւ՛՛։
15 Իշխանութիւններին եւ պետութիւններին զինաթափ արեց, հրապարակաւ խայտառակեց՝ նրանց պարտութեան մատնելով Քրիստոսի միջոցով՝ նրա յարութեամբ:
15 Եւ իշխանութիւններն ու պետութիւնները մերկացուց ու յայտնապէս խայտառակեց՝ յաղթելով անոնց անով*։
մերկեաց զիշխանութիւնս եւ զպետութիւնս, յայտ յանդիման խայտառակեաց նշաւակեալ զնոսա յանձին իւրում [23]ի յարութեան իւրում:

2:15: մերկեա՛ց զիշխանութիւնս եւ զպետութիւնս. յայտ յանդիմա՛ն խայտառակեաց նշաւակեալ զնոսա յանձին իւրում ՚ի յարութեան իւրում[4510]։
[4510] Ոմանք. Մերկաց զիշ՛՛... խայտառակեալ նշաւակեաց... ՚ի յարութեանն իւ՛՛։
15 Իշխանութիւններին եւ պետութիւններին զինաթափ արեց, հրապարակաւ խայտառակեց՝ նրանց պարտութեան մատնելով Քրիստոսի միջոցով՝ նրա յարութեամբ:
15 Եւ իշխանութիւններն ու պետութիւնները մերկացուց ու յայտնապէս խայտառակեց՝ յաղթելով անոնց անով*։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: отняв силы у начальств и властей, властно подверг их позору, восторжествовав над ними Собою.
2:15  ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῶ.
2:15. ἀπεκδυσάμενος ( having-vested-out-off ) τὰς (to-the-ones) ἀρχὰς (to-firstings) καὶ (and) τὰς (to-the-ones) ἐξουσίας (to-beings-out-unto) ἐδειγμάτισεν (it-showed-to) ἐν (in) παρρησίᾳ (unto-an-all-uttering-unto) θριαμβεύσας (having-triumphed-of) αὐτοὺς (to-them) ἐν (in) αὐτῷ. (unto-it)
2:15. expolians principatus et potestates traduxit palam triumphans illos in semet ipsoAnd despoiling the principalities and powers, he hath exposed them confidently in open shew, triumphing over them in himself.
15. having put off from himself the principalities and the powers, he made a show of them openly, triumphing over them in it.
2:15. [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
2:15. And so, despoiling principalities and powers, he has led them away confidently and openly, triumphing over them in himself.
having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it:

15: отняв силы у начальств и властей, властно подверг их позору, восторжествовав над ними Собою.
2:15  ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῶ.
2:15. expolians principatus et potestates traduxit palam triumphans illos in semet ipso
And despoiling the principalities and powers, he hath exposed them confidently in open shew, triumphing over them in himself.
2:15. [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
2:15. And so, despoiling principalities and powers, he has led them away confidently and openly, triumphing over them in himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: На кресте Своем Христос вместе с тем отнял силы у злых духов, которые так вредили язычникам (ср. Еф 2:2), или собственно, снял с них военные доспехи (apekdusamenoV). Здесь Он властно - точнее: открыто, всенародно (Феофилакт) - показал их побежденными. - Восторжествовав над ними Собою - точнее: "проведя их вслед за собою в Своем триумфальном шествии". - Собою - точнее: "в нем", т. е. в кресте - ст. 14, или "за Своим крестом" (который по представлению Апостола, Он держит в руках, как триумфатор обыкновенно держал в руках свое знамя или копье).
Adam Clarke: Commentary on the Bible - 1831
2:15: And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, 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 εν αυτῳ 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.
Albert Barnes: Notes on the Bible - 1834
2:15: And having spoiled - Plundered as a victorious army does a conquered country. Notes, Col 2:8. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that every thing is now in subjection to him, and we have nothing to fear.
Principalities and powers - Notes, Eph 1:21; Eph 6:12, note. The "principalities and powers" here referred to, are the formidable enemies that had held man in subjection, and pRev_ented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world, Joh 12:31, note; Eph 2:2, note. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured as a conqueror seizes upon his prey. Satan and his legions had invaded the earth and drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death. subdues the invaders and recaptures those whom they had subdued.
He made a show of them openly - As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a "triumph" was decreed for a conqueror. On such occasions it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph see the notes at Co2 2:14. Paul says that this was now done "openly" - that is, it was in the face of the whole universe - a grand victory; a glorious triumph over all the powers of hell It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car; compare Rom 16:20.
Triumphing over them in it - Margin, or, "himself." Either "by the cross," or "by himself." Or, it may mean, as Rosenmuller suggests, that "God Col 2:12 triumphed over these foes in him; i. e., in Christ. The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word "triumph" explained in the Notes on Co2 2:14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitious rites, or anything whatever that has its origin in the kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power in the form of philosophy or false teaching of any kind, to plunder or "spoil" us; Col 2:8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses Col 2:13-15 is derived from what Christ has done for us. He mentions four things:
(1) He has given us spiritual life.
(2) he has forgiven all our trespasses.
(3) he has blotted out or abolished the "ordinances" that were against us.
(4) he has triumphed over all our foes. From all this he infers (Col 2:16 ff) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: having: Gen 3:15; Psa 68:18; Isa 49:24, Isa 49:25, Isa 53:12; Mat 12:29; Luk 10:18, Luk 11:22; Joh 12:31, Joh 16:11; Eph 4:8; Heb 2:14; Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:10
principalities: Col 1:16; Co2 4:4; Eph 6:12
triumphing: Luk 23:39-43; Joh 12:32, Joh 19:30; Act 2:23, Act 2:24, Act 2:32-36
in it: or, in himself
Geneva 1599
2:15 [And] having spoiled (u) principalities and powers, he (x) made a shew of them openly, triumphing over them in (y) it.
(u) Satan and his angels.
(x) As a conqueror he made show of those captives, and put them to shame.
(y) That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.
John Gill
2:15 And having spoiled principalities and powers,.... Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the accuser of the brethren, who often objected their debts, with all his works and posse: these Christ has divested of their armour, wherein they trusted to have ruined men, as sin, the law, and death; he has ransomed his people from him that was stronger than they, and taken the prey out of the hands of the mighty; he has bruised the serpent's head, demolished his works, destroyed him himself, and all his powers, and defeated all their counsels and designs against his elect: some render the word "having put off", or "unclothed": and which some of the ancient writers apply to the flesh of Christ, and understand it of his putting off the flesh by death, whereby he gave the death blow to Satan and his powers, Heb 2:14, to which sense agrees the Syriac version, which renders the words, , "and by the putting off of his body, he exposed to shame principalities and powers": but it may be better interpreted of unclothing, or stripping principalities and powers of their armour, with which they were clothed; as is usually done to enemies, when they fall into the hands of their conquerors: unless rather this is to be understood of Christ's taking away the power and authority of the Jewish ecclesiastical rulers and governors, by abolishing the ceremonial law, and the ordinances of it; declaring himself to be the alone King and Lawgiver in his house, and requiring subjection to his institutions and appointments, which sense agrees with the context:
he made a show of them openly; when being raised from the dead, he ascended on high, and led captivity captive; he led Satan and his principalities and powers captive, who had led others, as he passed through the air, the territories of the devil, in the sight of God and the holy angels:
triumphing over them in it; which some understand of the cross, as if where and by what he got the victory, there he triumphed; the cross, where his enemies thought to make a show of him, expose him to public scorn and contempt, and to triumph over him, was as it were the triumphant chariot, in which he triumphed over all the powers of hell, when he had conquered them by it: but the words may be rendered "in himself", as they are by the Vulgate Latin and Syriac versions; and the sense be, that as he by himself got the victory, his own arm brought salvation to him, so he alone shared the glory and honour of the triumph: or it may be rendered "in him", and the whole in this and the preceding verse be applied to God the Father, who, as in Col 2:12; is said to raise Christ from the dead, to quicken sinners dead in sins, and to forgive all their trespasses; so he may be said to blot out the handwriting of ordinances, and to spoil principalities and powers, expose them to public view and shame, and triumph over them, "in him", in and by his Son Jesus Christ: the whole is an allusion to the victories, spoils, and triumphs, of the Roman emperors, who when they had obtained a victory, a triumph was decreed for them by the senate; in which the emperor was drawn in an open chariot, and the captives being stripped of their armour, and their hands tied behind them, were led before him and exposed to public view and disgrace; while he was shouted and huzzaed through the city of Rome, and had all the marks of honour and respect given him (b): now all that is said in the preceding verses show how complete the saints are in and by Christ; and stand in no need of the philosophy of the Gentiles, or the ceremonies of the Jews; nor have anything to fear from their enemies, sin, Satan, and the law, for sin is pardoned, the law is abolished, and Satan conquered,
(b) Vid. Lydium de re Militari, l. 6. c. 3.
John Wesley
2:15 And having spoiled the principalities and powers - The evil angels, of their usurped dominion. He - God the Father. Exposed them openly - Before all the hosts of hell and heaven. Triumphing over them in or by him - By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.
Robert Jamieson, A. R. Fausset and David Brown
2:15 ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Acts 7:53; Gal 3:19; Heb 2:2, Heb 2:5): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Eph 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2Cor 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; 1Cor 15:24; Eph 6:2). English Version accords with Mt 12:29; Lk 11:22; Heb 2:14. Translate as the Greek, "The rules and authorities."
made a show of them--at His ascension (see on Eph 4:8; confirming English Version of this verse).
openly--Jn 7:4; Jn 11:54, support English Version against ALFORD'S translation, "in openness of speech."
in it--namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Eph 1:20; Eph 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Jn 3:13), so it was not yet shut against demons (Job 1:6; Job 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Jn 12:31; Jn 16:11; Heb 2:14; Rev_ 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.
2:162:16: Մի՛ ոք այսուհետեւ զձեզ դատեսցի՝ ուտելով կամ ըմպելով, կամ մասա՛մբք տօնից, կամ ամսամտիւք կամ շաբաթուք[4511]. [4511] Ոմանք. Մի ոք զձեզ դատիցի... կամ ըմպելովք... կամ ամսամտօք կամ շաբաթիւք։
16 Ուրեմն, թող ոչ ոք ձեզ չդատապարտի ուտելու կամ խմելու, տօնական օրերի, նորալուսնի կամ շաբաթի հարցում,
16 Ուստի ալ մէկը թող չդատէ՛ ձեզ ուտելու կամ խմելու կամ տօներու կամ ամսագլուխներու կամ շաբաթներու խնդրով,
Մի՛ ոք այսուհետեւ զձեզ դատեսցի ուտելով կամ ըմպելով կամ մասամբք տօնից, կամ ամսամտիւք, կամ շաբաթուք:

2:16: Մի՛ ոք այսուհետեւ զձեզ դատեսցի՝ ուտելով կամ ըմպելով, կամ մասա՛մբք տօնից, կամ ամսամտիւք կամ շաբաթուք[4511].
[4511] Ոմանք. Մի ոք զձեզ դատիցի... կամ ըմպելովք... կամ ամսամտօք կամ շաբաթիւք։
16 Ուրեմն, թող ոչ ոք ձեզ չդատապարտի ուտելու կամ խմելու, տօնական օրերի, նորալուսնի կամ շաբաթի հարցում,
16 Ուստի ալ մէկը թող չդատէ՛ ձեզ ուտելու կամ խմելու կամ տօներու կամ ամսագլուխներու կամ շաբաթներու խնդրով,
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Итак никто да не осуждает вас за пищу, или питие, или за какой-нибудь праздник, или новомесячие, или субботу:
2:16  μὴ οὗν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,
2:16. Μὴ (Lest) οὖν (accordingly) τις (a-one) ὑμᾶς (to-ye) κρινέτω (it-should-separate) ἐν (in) βρώσει (unto-a-consuming) καὶ (and) ἐν (in) πόσει (unto-a-drinking) ἢ (or) ἐν (in) μέρει (unto-a-portion) ἑορτῆς (of-a-festival) ἢ (or) νεομηνίας (of-a-new-monthing-unto) ἢ (or) σαββάτων, (of-sabbaths,"
2:16. nemo ergo vos iudicet in cibo aut in potu aut in parte diei festi aut neomeniae aut sabbatorumLet no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the sabbaths,
16. Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day:
2:16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:
2:16. Therefore, let no one judge you as concerns food or drink, or a particular feast day, or feast days of new moons, or of Sabbaths.
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath:

16: Итак никто да не осуждает вас за пищу, или питие, или за какой-нибудь праздник, или новомесячие, или субботу:
2:16  μὴ οὗν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,
2:16. nemo ergo vos iudicet in cibo aut in potu aut in parte diei festi aut neomeniae aut sabbatorum
Let no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the sabbaths,
2:16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:
2:16. Therefore, let no one judge you as concerns food or drink, or a particular feast day, or feast days of new moons, or of Sabbaths.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Так как Христос освободил людей от обязанности исполнять обрядовые постановления Моисеева закона, то поэтому никто не вправе осуждать Колоссян за их свободное отношение к выбору яств и питья или за несоблюдение ими какого-нибудь праздника иудейского (eorthV - великого праздника), или праздника новомесячия, или же обыкновенной субботы. В отношении к пище и питью Колосские лжеучители, вероятно, заходили дальше требований Моисеева закона и, подобно Ессеям, требовали воздержания от некоторых родов пищи и питья. (Мухин стр. 194) - Какого-нибудь - точнее: "части праздников" (en merei). Лжеучители, очевидно, не имели и возможности соблюдать все праздники иудейские, на которые обыкновенно заграничные Иудеи ходили в Иерусалим на богомолье. Из Колосс ходить было очень далеко.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Glory of the Christian Economy.A. D. 62.
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., v. 16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. 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," v. 21, 22. 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, Eph. ii. 15. 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.
Adam Clarke: Commentary on the Bible - 1831
2:16: 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.
Albert Barnes: Notes on the Bible - 1834
2:16: Let no man, therefore, judge you - compare Rom 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The meaning is, "since you have thus been delivered by Christ from the evils which surrounded you: since you have been freed from the observances of the law, let no one sit in judgment on you, or claim the right to decide for you in those matters. You are not responsible to man for your conduct, but to Christ; and no man has a right to impose that on you as a burden from which he has made you free."
In meat - Margin, or eating and drinking. The meaning is, "in respect to the various articles of food and drink." There is reference here, undoubtedly, to the distinctions which the Jews made on this subject, implying that an effort had been made by Jewish teachers to show them that the Mosaic laws were binding on all.
Or in respect of a holy day - Margin, part. The meaning is, "in the part, or the particular of a holy day; that is, in respect to it" The word rendered "holy-day" - ἑορτὴ heortē - means properly a "feast" or "festival;" and the allusion here is to the festivals of the Jews. The sense is, that no one had a right to impose their observance on Christians, or to condemn them if they did not keep them. They had been delivered from that obligation by the death of Christ; Col 2:14.
Or of the new moon - On the appearance of the new moon, among the Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meat offering, were required to be presented to God; Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival; Lev 23:24, Lev 23:25.
Or of the Sabbath days - Greek, "of the Sabbaths." The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, since the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number - "the Sabbath," it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the Ten Commandments. No part of the moral law - no one of the ten commandments could be spoken of as "a shadow of good things to come." These commandments are, from the nature of moral law, of perpetual and universal obligation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: judge: Rom 14:3, Rom 14:10, Rom 14:13; Co1 10:28-31; Gal 2:12, Gal 2:13; Jam 4:11
in meat: etc. or, for eating and drinking, Lev. 11:2-47, Lev 17:10-15; Deut. 14:3-21; Eze 4:14; Mat 15:11; Acts 11:3-18; Act 15:20; Rom 14:2, Rom 14:6, Rom 14:14-17, Rom 14:20, Rom 14:21; Co1 8:7-13; Ti1 4:3-5; Heb 9:10; Heb 13:9
in respect: or, in part
of an: Lev. 23:1-44; Num. 28:1-29:40; Deut. 16:1-17; Neh 8:9, Neh 10:31; Psa 42:4; Rom 14:5, Rom 14:6
the new: Num 10:10, Num 28:11, Num 28:14; Sa1 20:5, Sa1 20:18; Kg2 4:23; Ch1 23:31; Neh 10:33; Psa 81:3; Isa 1:13; Eze 45:17, Eze 46:1-3; Amo 8:5; Gal 4:10
or of the sabbath: Lev 16:31, Lev 23:3, Lev 23:24, Lev 23:32, Lev 23:39
Geneva 1599
2:16 (15) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:
(15) The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.
John Gill
2:16 Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the handwriting of the law was blotted out, and torn to pieces through the nails of the cross of Christ, the apostle's conclusion is, that they should be judged by no man; they should not regard or submit to any man's judgment, as to the observance of the ceremonial law: Christ is the prophet who was to be raised up like unto Moses, and who only, and not Moses, is to be heard; saints are to call no man master upon earth but him; they are not to be the servants of men, nor should suffer any yoke of bondage to be imposed upon them; and should they be suffered and condemned by others, as if they were transgressors of the law, and their state bad, for not observing the rituals of the former dispensation, they should not regard such censures, for the judaizing Christians were very censorious, they were ready to look upon and condemn a man as an immoral man, as in a state of damnation, if he did not keep the law of Moses; but such rigid censures were to be disregarded, "let no man judge", or "condemn you"; and though they could not help or hinder the judgment and condemnation of men, yet they could despise them, and not be uneasy with them, but set light by them, as they ought to do. The Syriac version renders it, "let no man trouble you", or make you uneasy, by imposing ceremonies on you: the sense is, that the apostle would not have them submit to the yoke they would lay upon them, nor be terrified by their anathemas against them, for the non-observation of the things that follow:
in meat or in drink; or on account of not observing the laws and rules about meats and drinks, in the law of Moses; such as related to the difference between clean and unclean creatures, to abstinence in Nazarites from wine and strong drink, and which forbid drinking out of an uncovered vessel, and which was not clean; hence the washing of cups, &c. religiously observed by the Pharisees. There was no distinction of meats and drinks before the law, but all sorts of herbs and animals, without limitation, were given to be food for men; by the ceremonial law a difference was made between them, some were allowed, and others were forbidden; which law stood only in meats and drinks, and such like things, but is now abolished; for the kingdom of God, or the Gospel dispensation, does not lie in the observance of such outward things, but in internal ones, in righteousness and peace, and joy in the Holy Ghost; it is not any thing that goes into the man that defiles, nor is anything in its own nature common or unclean, but every creature of God is good, so be it, it be used in moderation and with thankfulness:
or in respect of an holyday; or feast, such as the feast of the passover, the feast of tabernacles, and the feast of Pentecost; which were three grand festivals, at which all the Jewish males were obliged to appear before the Lord; but were never binding upon the Gentiles, and were what the Christians under the Gospel dispensation had nothing to do with, and even believing Jews were freed from them, as having had their accomplishment in Christ; and therefore were not to be imposed upon them, or they condemned for the neglect of them. The phrase , which we render "in respect", has greatly puzzled interpreters; some reading it "in part of a feast"; or holyday; as if the sense was, that no man should judge or condemn them, for not observing some part of a festival, since they were not obliged to observe any at all: others "in the partition", or "division of a feast"; that is, in the several distinct feasts, as they come in their turns: some (c) think the apostle respects the Misna, or oral law of the Jews, in which are several treatises concerning a good day, or an holyday, the beginning of the new year, and the sabbath, which treatises are divided into sections or chapters; and that it is one of these sections or chapters, containing rules about these things, that is here regarded; and then the sense is, let no man judge you or condemn you, for your non-observance of feast days, new moons, and sabbaths, by any part, chapter, or section, of , or by anything out of the treatise "concerning a feast day"; or by any part, chapter, or section, of , the treatise "concerning the beginning of the year"; or by any part, chapter, or section, of the treatise "concerning the sabbath"; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, , "in the divisions of the feast": frequent mention is made of , "the division", or "half of the feast", in the Jewish writings: thus for instance it is said (d),
"three times in a year they clear the chamber (where the half-shekels were put), "in the half", or middle of the passover, in the middle of Pentecost, and in the middle of the feast.
again (e).
"there are three times for tithing of beasts, in the middle of the passover, in the middle of Pentecost, and the middle of the feast;
that is, of tabernacles: and this, the Jewish commentators say (f), was fifteen days before each of these festivals: now whether it was to this, "middle", or "half space", before each and any of these feasts the apostle refers to, may be considered:
or of the new moon; which the Jews were obliged to observe, by attending religious worship, and offering sacrifices; see Num 28:11 4Kings 4:23.
Or of the sabbath days, or "sabbaths"; meaning the jubilee sabbath, which was one year in fifty; and the sabbath of the land, which was one year in seven; and the seventh day sabbath, and some copies read in the singular number, "or of the sabbath"; which were all peculiar to the Jews, were never binding on the Gentiles, and to which believers in Christ, be they who they will, are by no means obliged; nor ought they to observe them, the one any more than the other; and should they be imposed upon them, they ought to reject them; and should they be judged, censured, and condemned, for so doing, they ought not to mind it. It is the sense of the Jews themselves, that the Gentiles are not obliged to keep their sabbath; no, not the proselyte of the gate, or he that dwelt in any of their cities; for they say (g), that "it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common feast day; R. Akiba says, as for all Israelite on a feast day; R. Jose says, it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common or week day:
and this last is the received sense of the nation; nay, they assert that a Gentile that keeps a sabbath is guilty of death (h); see Gill on Mk 2:27. Yea, they say (i), that "if a Gentile sabbatizes, or keeps a sabbath, though on any of the days of the week, if he makes or appoints it as a sabbath for himself, he is guilty of the same.
Tit is the general sense of that people, that the sabbath was peculiarly given to the children of Israel; and that the Gentiles, strangers, or others, were not punishable for the neglect and breach of it (k); that it is a special and an additional precept, which, with some others, were given them at Marah, over and above the seven commands, which the sons of Noah were only obliged to regard (l); and that the blessing and sanctifying of it were by the manna provided for that day; and that the passage in Gen 2:3; refers not to the then present time, but , "to time to come", to the time of the manna (m),
(c) Vid. Casaubon. Epist. ep. 24. (d) Misn. Shekalim, c. 3. sect. 1. (e) Misn. Becorot, c. 9. sect. 5. (f) Maimon. & Bartenora in ib. (g) T. Bab. Ceritot, fol. 9. 1. Piske Tosaphot Yebamot. art. 84. Maimon. Hilch. Sabbat, c. 20. sect. 14. (h) T. Bab. Sanhedrin, fol. 58. 2. (i) Maimon. Hilch. Melachim, c. 10. sect. 9. (k) T. Bab. Betza, fol. 16. 1. Seder Tephillot, fol. 76. 1. Ed. Amtst. (l) T. Bab. Sanhedrin, fol. 56. 2. Seder Olam Rabba, p. 17. & Zuta, p. 101. Ed. Meyer. (m) Jarchi & Baal Hatturim in Gen. ii. 3. Pirke Eliezer, c. 18.
John Wesley
2:16 Therefore - Seeing these things are so. Let none judge you - That is, regard none who judge you. In meat or drink - For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.
Robert Jamieson, A. R. Fausset and David Brown
2:16 therefore--because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.
meat . . . drink--Greek, "eating . . . drinking" (Rom. 14:1-17). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.
holyday--a feast yearly. Compare the three, 1Chron 23:31.
new moon--monthly.
the sabbath--Omit "THE," which is not in the Greek (compare Note, see on Gal 4:10). "SABBATHS" (not "the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Lev 23:32, Lev 23:37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Lev 23:38 expressly distinguished "the sabbath of the Lord" from the other sabbaths. A positive precept is right because it is commanded, and ceases to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Heb 4:9, "rests," Greek, "keeping of sabbath" (Is 66:23). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Rom 13:8-10).
2:172:17: որ են ստուե՛րք հանդերձելոցն. այլ մարմին Քրիստոս է։
17 որոնք գալիք բաների ստուերներն են. բուն մարմինը Քրիստոսն է:
17 Որոնք գալու բաներուն շուքն են, բայց բուն մարմինը Քրիստոսն է։
որ են ստուերք հանդերձելոցն, այլ մարմին` [24]Քրիստոս է:

2:17: որ են ստուե՛րք հանդերձելոցն. այլ մարմին Քրիստոս է։
17 որոնք գալիք բաների ստուերներն են. բուն մարմինը Քրիստոսն է:
17 Որոնք գալու բաներուն շուքն են, բայց բուն մարմինը Քրիստոսն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: это есть тень будущего, а тело--во Христе.
2:17  ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ.
2:17. ἅ ( which ) ἐστιν (it-be) σκιὰ (a-shadow) τῶν (of-the-ones) μελλόντων , ( of-impending ,"τὸ (the-one) δὲ (moreover) σῶμα (a-body) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
2:17. quae sunt umbra futurorum corpus autem ChristiWhich are a shadow of things to come: but the body is of Christ.
17. which are a shadow of the things to come; but the body is Christ’s.
2:17. Which are a shadow of things to come; but the body [is] of Christ.
2:17. For these are a shadow of the future, but the body is of Christ.
Which are a shadow of things to come; but the body [is] of Christ:

17: это есть тень будущего, а тело--во Христе.
2:17  ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ.
2:17. quae sunt umbra futurorum corpus autem Christi
Which are a shadow of things to come: but the body is of Christ.
2:17. Which are a shadow of things to come; but the body [is] of Christ.
2:17. For these are a shadow of the future, but the body is of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Все эти ветхозаветные учреждения, и теперь еще, при Апостоле, продолжающие свое существование, суть не иное что как тень (skia), которую отбрасывает будущее (ta mellonta), т. е. для христиан уже не будущий, а настоящий век Мессии. Если Ап. и говорит о пришествии Мессии и Его Царстве как о будущем, то говорит так с точки зрения Ветхого Завета в котором Царство Мессии обозначалось всегда как будущее, грядущее. - Тело - во Христе. Тело, от которого в Ветхом Завете падала тень, которое давало смысл и всем ветхозаветным установлениям, есть Сам Христос. Но раз пришло уже само тело, то нет надобности в тени или отражении, которое ранее давало некоторое неясное представление об этом теле.
Adam Clarke: Commentary on the Bible - 1831
2:17: 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.
Albert Barnes: Notes on the Bible - 1834
2:17: Which are a shadow of things to come - See the notes at Heb 8:5; Heb 10:1, note. They were only a dim outline of future things, not the reality.
But the body is of Christ - The reality, the substance. All that they signified is of or in Christ. Between those things themselves which are in Christ, and those which only represented or prefigured them, there is as much difference as there is between a body and a shadow; a solid substance and a mere outline. Having now, therefore, the thing itself the shadow can be to us of no value; and that having come which was prefigured, that which was designed merely to represent it, is no longer binding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: a shadow: Joh 1:17; Heb 8:5, Heb 9:9, Heb 10:1
the body: Mat 11:28, Mat 11:29; Heb 4:1-11
Geneva 1599
2:17 Which are a shadow of things to come; but the (z) body [is] of Christ.
(z) The body as a thing of substance and physical strength, he sets against shadows.
John Gill
2:17 Which are a shadow of things to come,.... By Christ, and under the Gospel dispensation; that is, they were types, figures, and representations of spiritual and evangelical things: the different "meats and drinks", clean and unclean, allowed or forbidden by the law, were emblems of the two people, the Jews and Gentiles, the one clean, the other unclean; but since these are become one in Christ, the distinction of meats is ceased, these shadows are gone; and also of the different food of regenerate and unregenerate souls, the latter feeding on impure food, the ashes and husks of sensual lusts, or their own works, the former on the milk and meat in the Gospel, the wholesome words of Christ; and likewise the clean meat was a shadow of Christ himself, whose flesh is meat indeed, and whose blood is drink indeed. The "holy days", or "feasts" of the Jews, the feasts of tabernacles, of the passover and Pentecost, were types of Christ; the feast of tabernacles, though it was in remembrance of the Israelites dwelling in tents and booths when they came out of Egypt, yet was also a representation of the people of God dwelling in the earthly houses of their tabernacles here on earth; and particularly of Christ's dwelling, or tabernacling in human nature, and who likewise was born at the time of this feast; See Gill on . The passover, as it was a commemoration of the deliverance of the Israelites out of Egypt, and of God's passing over their houses when he smote the firstborn of the Egyptians, so it was a type of Christ our passover sacrificed for us, and was kept by Moses in the faith of him, Heb 11:28; there is a very great resemblance, in many particulars, between Christ and the paschal lamb; See Gill on 1Cor 5:7. The feast of Pentecost, or the feast of harvest and firstfruits, was a shadow of the firstfruits of the Spirit, which Christ having received, gave to his disciples on that day; and of the harvest of souls to be gathered under the Gospel dispensation, of which the conversion of the three thousand on the day of Pentecost was an earnest and pledge. The "new moon" was typical of the church, which is fair as the moon, and receives all her light from Christ the sun of righteousness; and of the renewed state of the church under the Gospel dispensation, when the old things of the law are passed away, and all things relating to church order, ordinances, and discipline, are become new. The "sabbaths" were also shadows of future things; the grand sabbatical year, or the fiftieth year sabbath, or jubilee, in which liberty was proclaimed throughout the land, a general release of debts, and restoration of inheritances, prefigured the liberty we have by Christ from sin, Satan, and the law, the payment of all our debts by Christ, and the right we have through him to the heavenly and incorruptible inheritance. The seventh year sabbath, in which there was no tilling of the land, no ploughing, sowing, nor reaping, was an emblem of salvation through Christ by free grace, and not by the works of men; and the seventh day sabbath was a type of that spiritual rest we have in Christ now, and of that eternal rest we shall have with him in heaven hereafter: now these were but shadows, not real things; or did not contain the truth and substance of the things themselves, of which they were shadows; and though they were representations of divine and spiritual things, yet dark ones, they had not so much as the very image of the things; they were but shadows, and like them fleeting and passing away, and now are gone:
but the body is of Christ: or, as the Syriac version reads it, "the body is Christ"; that is, the body, or sum and substance of these shadows, is Christ; he gave rise unto them, he existed before them, as the body is before the shadow; not only as God, as the Son of God, but as Mediator, whom these shadows regarded as such, and as such he cast them; and he is the end of them, the fulfilling end of them; they have all their accomplishment in him: and he is the body of spiritual and heavenly things; the substantial things and doctrines of the Gospel are all of Christ, they all come by him; all the truths, blessings, and promises of grace; are from him and by him, and he himself the sum of them all. The allusion seems to be to a way of speaking among the Jews, who were wont to call the root, foundation, substance, and essence of a thing, "the body of it" (n): so they say (o),
"the constitutions concerning the sanctification of the offerings and the tithes, are, both the one and the other, , "the bodies", or substantial parts of the law:
and again (p), that "the constitutions or rules about the sabbath, the festivals and prevarications, they are as mountains that hang by an hair; for the Scripture is small, and the constitutions are many; the judgments and the services, the purifications and uncleannesses, and the incests, they have, upon which they can support themselves, and these, and these, are , "the bodies of the law":
they say (q) of a small section, or paragraph, that all the bodies of the law depend upon it: once more (r),
"the sabbaths, and the good days (the feasts or holy days) are "the bodies" of the sign;
which the phylacteries or frontlets were for; but our apostle says, that Christ is the body and substance of all these shadows, in opposition to these sayings and notions of the Jews: some connect this last clause with the former part of the following verse, rendering it as the Arabic version thus, "because of the communion of the body of Christ, let no man condemn you"; and the Ethiopic version thus, "and let no man account you fools, because of the body of Christ", but there is nothing in the text to support these versions,
(n) Vid. Misn. Abot, c. 3. sect. 18. & Bartenora in ib. & Halicot Olam, par. 2. c. 1. p. 48. (o) T. Bab. Sabbat, fol. 32. 1. (p) Misn. Chagiga, c. 1. sect. 8. T. Bab. Chagiga, fol. 11. 2. (q) T. Bab. Beracot, fol. 63. 1. (r) T. Bab. Menachot, fol. 36. 2. Vid. T. Bab. Ceritot, fol. 5. 1.
John Wesley
2:17 Which are but a lifeless shadow; but the body, the substance, is of Christ.
Robert Jamieson, A. R. Fausset and David Brown
2:17 things to come--the blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Compare "ages to come," that is, the Gospel dispensation (Eph 2:7). Heb 2:5, "the world to come."
the body is of Christ--The real substance (of the blessings typified by the law) belongs to Christ (Heb 8:5; Heb 10:1).
2:182:18: Մի՛ ոք զձեզ խաբեսցէ, որ կամիցի խոնարհութեամբ եւ կրօնիւք հրեշտակաց, զոր չիցէ՛ տեսեալ զրահետ վարել՝ տարապարտ հպարտացեալ ՚ի մտաց մարմնոյ իւրոյ[4512]. [4512] Ոմանք. Որ կամեսցի... զրահետ վարեալ։
18 Թող ձեզ չխաբի ոչ ոք, որին հաճելի է, խոնարհ ձեւանալով, հրեշտակներին պաշտամունք մատուցելով, դեռ չտեսած բաներին միջամուխ լինելով, անտեղի հպարտանալ մարմնական մտածումներով:
18 Չըլլայ թէ ոեւէ մէկը ձեզ խաբէ եւ ուզէ խոնարհութիւնով ու հրեշտակներու պաշտամունքով չտեսած բաներուն միջամուխ ըլլալ, իր մարմնաւոր մտքովը փուճ տեղ հպարտանալով
Մի՛ ոք զձեզ խաբեսցէ, որ կամիցի խոնարհութեամբ եւ կրօնիւք հրեշտակաց, զոր չիցէ տեսեալ, զրահետ վարել` տարապարտ հպարտացեալ ի մտաց մարմնոյ իւրոյ:

2:18: Մի՛ ոք զձեզ խաբեսցէ, որ կամիցի խոնարհութեամբ եւ կրօնիւք հրեշտակաց, զոր չիցէ՛ տեսեալ զրահետ վարել՝ տարապարտ հպարտացեալ ՚ի մտաց մարմնոյ իւրոյ[4512].
[4512] Ոմանք. Որ կամեսցի... զրահետ վարեալ։
18 Թող ձեզ չխաբի ոչ ոք, որին հաճելի է, խոնարհ ձեւանալով, հրեշտակներին պաշտամունք մատուցելով, դեռ չտեսած բաներին միջամուխ լինելով, անտեղի հպարտանալ մարմնական մտածումներով:
18 Չըլլայ թէ ոեւէ մէկը ձեզ խաբէ եւ ուզէ խոնարհութիւնով ու հրեշտակներու պաշտամունքով չտեսած բաներուն միջամուխ ըլլալ, իր մարմնաւոր մտքովը փուճ տեղ հպարտանալով
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Никто да не обольщает вас самовольным смиренномудрием и служением Ангелов, вторгаясь в то, чего не видел, безрассудно надмеваясь плотским своим умом
2:18  μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ,
2:18. μηδεὶς (Lest-moreover-one) ὑμᾶς (to-ye) καταβραβευέτω (it-should-award-down-of) θέλων (determining) ἐν (in) ταπεινοφροσύνῃ (unto-a-lowed-centeredness) καὶ (and) θρησκείᾳ (unto-a-religioning-of) τῶν (of-the-ones) ἀγγέλων, (of-messengers," ἃ ( to-which ) ἑόρακεν (it-hath-had-come-to-discern-unto) ἐμβατεύων, (stepping-in-of,"εἰκῇ (unto-resembled) φυσιούμενος (being-en-puff-belonged) ὑπὸ (under) τοῦ (of-the-one) νοὸς (of-a-mind) τῆς (of-the-one) σαρκὸς (of-a-flesh) αὐτοῦ, (of-it,"
2:18. nemo vos seducat volens in humilitate et religione angelorum quae non vidit ambulans frustra inflatus sensu carnis suaeLet no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh:
18. Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind,
2:18. 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,
2:18. Let no one seduce you, preferring base things and a religion of Angels, walking according to what he has not seen, being vainly inflated by the sensations of his flesh,
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:

18: Никто да не обольщает вас самовольным смиренномудрием и служением Ангелов, вторгаясь в то, чего не видел, безрассудно надмеваясь плотским своим умом
2:18  μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ,
2:18. nemo vos seducat volens in humilitate et religione angelorum quae non vidit ambulans frustra inflatus sensu carnis suae
Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh:
2:18. 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,
2:18. Let no one seduce you, preferring base things and a religion of Angels, walking according to what he has not seen, being vainly inflated by the sensations of his flesh,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Что касается теоретического учения Колосских лжеучителей, то центральным его пунктом было учение об ангелах; этим учением Ап. запрещает увлекаться. Пусть никто - говорит он - не исторгнет из ваших рук награду за одержанную вами победу (katofrabeuetw - по-русски не точно; "да не обольщает"), т. е. спасение. Между тем к этому-то отнятию вашей награды и стремятся еретики, употребляя при этом в качестве приманки то ложное смиренномудрие, которое они основывали не на истинном взгляде на природу обновленного во Христе человека, а на совершенно произвольно принятых предпосылках (вероятно, на том ложном соображении, что грех наследственный не уничтожен в христианине). Далее Ап. указывает, что во имя такого ложного смирения лжеучители вводили особое служение ангелам. Сами они считали себя недостойными приблизиться к Богу и потому полагали необходимым прибегать к посредству ангелов, которые будто бы выражали собою божественную плирому и могли, по их мнению, вводить людей в общение с Божеством. В чем именно состояло это служение ангелам - неизвестно, но, очевидно, лжеучители совершали в честь их какие то обряды (на это указывает и самое обозначение "служения" термином qrhskia). Эго служение укоренилось в некоторых малоазийских областях настолько, что в 365-м году отцы Лаодикийского собора грозили анафемой за приверженность к нему (Мухин стр. 201) [35-е правило поместного Лаодикийского собора гласит: "не подобает христианам оставляти Церковь Божию и отходити и ангелов именовати и собрания творити. Сие отвержено есть. Того ради аще кто обращается к упражняющимся в таковом тайном идолослужении, да будет анафема: понеже оставил Господа нашего Иисуса Христа, сына Божия, и приступил к идолослужению". В толковании к этому правилу говорится: "осуждаются еретики, не молящиеся Богу и Христу, а только ангелам, якобы творцам и правителям мира". Бл. Феодорит объясняет происхождение этого культа ангелов влиянием Колосских или Фригийских еретиков. Преосв. Феофан делает предположение, что собрания этих ангелослужителей были сходны с собраниями современных спиритов]. - Вторгаясь - точнее: погружаясь в самую глубину и притом совершенно безрезультатно (embateuein имеет такой смысл). - Безрассудно надмеваясь... Следствием таких расследований в мире ангельском было то, что лжеучители впадали в гордость, не имевшую под собою никакой опоры (eikh fus.). - Плотским, т. е. их ум подчинился влечениям их плоти, чувственной стороны их существа. - Главы, - т. е. Христа. Как голова дает направление деятельности составов и связей (мускулов), заставляя их работать на пользу всего телесного организма, так и Христос дает направление всем деятелям церковным, чтобы они работали на общую пользу Церкви. Еретики отделялись от главы - Христа, и потому их общество не могло жить правильною христианскою жизнью и возрастать таким ростом, какому содействует Бог (возрастом Божиим).
Adam Clarke: Commentary on the Bible - 1831
2:18: Let no man beguile you - Μηδεις ὑμας καταβραβευετω· 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, endeavored 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, Lev 16:20, Lev 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.
Albert Barnes: Notes on the Bible - 1834
2:18: Let no man beguile you of your reward - Margin, judge against you. The word used here - καταβραβεύω katabrabeuō - occurs nowhere else in the New Testament. It is a word which was employed with reference to the distribution of prizes at the Grecian games, and means, to give the prize against anyone, to deprive of the palm. Hence, it means to deprive of a due reward: and the sense here is, that they were to be on their guard lest the "reward" - the crown of victory to which they looked forward - should be wrested from them by the arts of others. That would be done if they should be persuaded to turn back, or to falter in the race. The only way to secure the prize was to hold on in the race which they then were running; but if they yielded to the philosophy of the Greeks, and the teachings of the Jews, they would be defrauded of this reward as certainly as a racer at the games would if the crown of victory should be unjustly awarded to another. In this case, too, as real injustice would be done, though the apostle does not say it would be in the same manner. Here it would be by art; in the case of the racer it would be by a wrong decision - but in either case the crown was lost. This exhortation has the more force from this consideration. Against an unjust judge we could have no power; but we may take care that the reward be not wrested from us by fraud.
In a voluntary humility - Margin," being a voluntary in humility." Tyndale renders this," Let no man make you shoot at a wrong mark, which, after his own imagination, walketh in the humbleness of angels." The word used here (ταπεινοφροσύνη tapeinophrosunē) means "lowliness of mind, modesty, humbleness of deportment;" and the apostle refers, doubtless, to the spirit assumed by those against whom he would guard the Colossians - the spirit of modesty or of humble inquirers. The meaning is, that they would not announce their opinions with dogmatic certainty, but they would put on the appearance of great modesty. In this way, they would become really more dangerous - for no false teachers are so dangerous as those who assume the aspect of great humility, and who manifest great Rev_erence for divine things. The word rendered "voluntary" here - θέλων thelō n - does not, properly, belong to the word rendered "humility." It rather appertains to the subsequent part of the sentence, and means that the persons referred to were willing, or had pleasure in attempting, to search into the hidden and abstruse things of religion. They were desirous of appearing to do this with an humble spirit - even with the modesty of an angel - but still they had pleasure in that profound and dangerous kind of inquiry.
And worshipping of angels - θρησκείᾳ τῶν ἀγγέλων thrē skeia tō n angelō n. This does not mean, as it seems to me, that they would themselves worship angels or that they would teach others to do it for there is no reason to believe this. Certainly the Jewish teachers, whom the apostle seems to have had particularly in his eye, would not do it; nor is there any evidence that any class of false teachers would deliberately teach that angels were to be worshipped The reference is rather to the profound Rev_erence; the spirit of lowly piety which the angels evinced, and to the fact that the teachers referred to would assume the same spirit, and were, therefore, the more dangerous. They would come professing profound regard for the great mysteries of religion, and for the incomprehensible perfections of the divinity, and would approach the subject professedly with the awful veneration which the angels have when they "look into these things;" Pe1 1:12. There was no bold, irRev_erent, or confident declamation, but the danger in the case arose from the fact that they assumed so much the aspect of modest piety; so much the appearance of the lowly devotion of angelic beings. The word rendered here "worship" - θρησκεία thrē skeia - occurs in the New Testament only here, in Act 26:5; and Jam 1:26-27, in each of which places it is rendered "religion." It means here the religion, or the spirit of humble Rev_erence and devotion which is evinced by the angels; and this accords well with the meaning in Jam 1:26-27.
Intruding into those things which he hath not seen - Or inquiring into them. The word used here (ἐμβατεύων embateuō n) means to go in, or enter; then to investigate, to inquire. It has not, properly, the meaning of intruding, or of impertinent inquiry (see Passow), and I do not see that the apostle meant to characterize the inquiry here as such. He says that it was the object of their investigations to look, with great professed modesty and Rev_erence, into those things which are not visible to the eye of mortals. The "things" which seem here to be particularly referred to, are the abstruse questions respecting the mode of the divine subsistence; the ranks, orders, and employments of angelic beings; and the obscure doctrines relating to the divine government and plans. These questions comprised most of the subjects of inquiry in the Oriental and Grecian philosophy, and inquiries on these the apostle apprehended would tend to draw away the mind from the "simplicity that is in Christ." Of these subjects what can be known more than is Rev_ealed?
Vainly puffed up by his fleshly mind - Notwithstanding the avowed "humility," the modesty, the angelic Rev_erence, yet the mind was full of vain conceit, and self-confident, carnal wisdom. The two things are by no means incompatible - the men apparently most meek and modest being sometimes the most bold in their speculations, and the most reckless in regard to the great landmarks of truth. It is not so with true modesty, and real "angelic veneration," but all this is sometimes assumed for the purpose of deceiving; and sometimes there is a native appearance of modesty which is by no means an index of the true feelings of the soul. The most meek and modest men in appearance are sometimes the most proud and reckless in their investigations of the doctrines of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: no: Col 2:4, Col 2:8; Gen 3:13; Num 25:18; Mat 24:24; Rom 16:18; Co2 11:3; Eph 5:6; Pe2 2:14; Jo1 2:26, Jo1 4:1, Jo1 4:2; Jo2 1:7-11; Rev 3:11, Rev 12:9, Rev 13:8, Rev 13:14
beguile you: or, judge against you, Col 2:16
in a voluntary humility: Gr. being a voluntary in humility, Col 2:23; Isa 57:9
worshipping: Dan 11:38 *Heb: Rom 1:25; Co1 8:5, Co1 8:6; Ti1 4:1 *Gr: Rev 19:10, Rev 22:8, Rev 22:9
intruding: Deu 29:29; Job 38:2; Psa 138:1, Psa 138:2; Eze 13:3; Ti1 1:7
vainly: Col 2:8; Co1 4:18, Co1 8:1, Co1 13:4
fleshly: Rom 8:6-8; Co1 3:3; Co2 12:20; Gal 5:19, Gal 5:20; Jam 3:14-16, Jam 4:1-6
Geneva 1599
2:18 (16) Let no man beguile you of your reward in a voluntary (a) humility and worshipping of angels, (17) intruding into those things which he hath not seen, (18) (b) vainly puffed up by his fleshly mind,
(16) He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.
(a) By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.
(17) Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.
(18) Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.
(b) Without reason.
John Gill
2:18 Let no man beguile you of your reward,.... Or prize; the allusion is to the Olympic games, one of which was running races; in which the stadium, or race plot was fixed, a mark set up to look and run unto, a corruptible crown proposed to be run for, and which was held by one who sat as judge, and determined who got the victory, and to whom the crown belonged; these judges sometimes acted the unfair part, and defrauded the victors of their proper right, and to such the apostle compares the false teachers: the Christian's reward, or prize he is running for, is the incorruptible and never fading crown of glory, life, and righteousness; the race plot is the Christian life, spent in the exercise of grace, and discharge of duty, and in holding fast, and holding out in a profession of faith unto the end; the mark he looks at, and presses towards, is Jesus Christ; and his great concern, the apostle by this metaphor suggests should be, lest by false teachers he should be defrauded of the prize of the high calling of God, through their removing the mark Christ from him, by denying his person and Godhead; or by intercepting his sight of him, placing other objects before him, such as angels, to be worshipped and adored; or by darkening of it, joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; whereby he might seem to come short, or be in danger of coming short of the heavenly glory:
in a voluntary humility and worshipping of angels; these things the apostle instances in, as in what lay their danger of being beguiled of their reward, or prize. True humility is an excellent grace; it is the clothing and ornament of a Christian; nor is there anything that makes a man more like Christ, than this grace; but in these men here respected, it was only the appearance of humility, it was not real; it was in things they devised and willed, not in things which God commanded, Christ required, or the Scriptures pointed at; they would have been thought to have been very lowly and humble, and to have a great consciousness of their own vileness and unworthiness to draw nigh to Christ the Mediator immediately, and by him to God; wherefore in pretence of great humility, they proposed to make use of angels as mediators with Christ; whereby Christ, the only Mediator between God and man, would be removed out of sight and use; and that humble boldness and holy confidence with God at the throne of grace, through Christ, which believers are allowed to use, would be discouraged and destroyed, and the saints be in danger as to the outward view of things, and in all human appearance of losing their reward: "worshipping of angels" was a practice which very early prevailed among some that were called Christians, and for a long time continued in Phrygia and Pisidia; some make Simon Magus, and others Cerinthus, the author of this idolatry; but was not only a branch of the Platonic philosophy, and so a part of that philosophy and vain deceit before mentioned, Col 2:8, which these men might have borrowed from the Gentiles, but was a notion and practice of the Jews: before the Babylonish captivity, the names of angels were not known, nor are they ever mentioned by name in Scripture; hence they say (s), that "the names of angels came up with them, or by their means from Babylon:
after this they began to talk much of them, and to have too high a veneration for them, and ascribe too much to them; and observing that the law was ordained, spoken, and given by them, and that the administration of things under the former dispensation was greatly by their means, they fell to worshipping of them (t); and the believing Jews were hereby in great danger of falling into the same practice: hence the author of the epistle to the Hebrews, writing to the Jewish church, largely insists on the proof of Christ being superior to angels; showing that he has a more excellent name than they had; that he was the Son of God in such sense as they were not the sons of God; that they were worshippers of him, yea, that they were creatures made by him, and even ministering spirits to his saints, the heirs of salvation: and very rightly, is worshipping of angels condemned here by the apostle, since God only is the object of worship; since these are creatures, and so not to be adored; are worshippers of God and Christ themselves, and have refused adoration when it has been offered to them: that the Jews did, and do worship angels, and make use of them as mediators and intercessors, is clear from their liturgy, or prayer books, where they say (u).
", "O ye angels of mercies", or ye merciful angels, ministers of the most High, entreat now the face of God for good:
and elsewhere (w),
"they say three times, let Juhach keep us, let Juhach deliver us, and let Juhach help us:
now Juhach was the name of an angel, who they supposed had the care of men, and is taken from the final letters of those words in Ps 91:11, "for he shall give his angels charge over thee": so they speak of an angel whom they call Sandalphon, who they say is appointed over the prayers of the righteous (x): with this notion the judaizing and false teachers seem to have been tinctured, and against which the apostle here cautions the saints, lest, under a show of humility, they should be drawn into it: and to preserve them from it, he observes, that such an one who should spread and propagate such a notion, was one that was
intruding into those things which he hath not seen; thrusting himself in a bold and daring manner into an inquiry and search after, debate upon, and affirmation of things he could have no certain knowledge of; as of angels, whose nature, qualities, works, and ministrations, he had never seen with his bodily eyes; nor could ever discern with the eyes of his understanding any such things in the Scriptures, which he ascribed to them; but they were the birth of his own mind, the fruits of his own fancy and imagination, things devised in his own brain: being
vainly puffed up by his fleshly mind; judging of things not according to the word of God, and with a spiritual judgment, and according to a spiritual sense and experience, but according to his own carnal reason, and the vanity of his mind; being puffed and swelled with an high opinion of himself, of his great parts and abilities, of his knowledge of things above others, and of his capacity to penetrate into, and find out things which were not seen and known by others: this shows that his humility was forced, and only in outward appearance, and was not true and genuine,
(s) T. Hieros. Roshhashanah, fol. 56. 4. (t) Vid. Clement. Alex Stromat. l. 6. p. 635. (u) Seder Tephillot, Ed. Basil fol. 222. 2. (w) Ib. fol. 335. 1. (x) Zohar in Gen. fol. 97. 2. & in Exod. fol. 24. 3.
John Wesley
2:18 Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the constant forerunner of a fall, Prov 16:18) so far was it from being an instance of true humility.
Robert Jamieson, A. R. Fausset and David Brown
2:18 beguile--Translate, "Defraud you of your prize," literally, "to adjudge a prize out of hostility away from him who deserves it" [TRENCH]. "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any self-constituted arbitrator or judge (that is, false teacher) draw them away from Christ," the righteous Judge" and Awarder of the prize (Ti2 4:8; Jas 1:12; 1Pet 5:4), to angel-worship.
in a voluntary humility--So "will-worship" (Col 2:23). Literally, "Delighting ([WAHL]) in humility"; loving (so the Greek is translated, Mk 12:38, "love to go in long clothing") to indulge himself in a humility of his own imposing: a volunteer in humility [DALLÆUS]. Not as ALFORD, "Let no one of purpose defraud you," &c. Not as GROTIUS, "If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "intruding," "puffed up," "not holding"; and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so called, is a pleasing of self: thus it stands in parallelism to "his fleshly mind" (its real name, though he styles it "humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is literally, "lowliness of mind," which forms a clearer parallel to "puffed up by his fleshly mind." Under pretext of humility, as if they durst not come directly to God and Christ (like the modern Church of Rome), they invoked angels: as Judaizers, they justified this on the ground that the law was given by angels. This error continued long in Phrygia (where Colosse and Laodicea were), so that the Council of Laodicea (A.D. 360) expressly framed its thirty-fifth canon against the "Angelici" (as AUGUSTINE [Heresies, 39], calls them) or "invokers of angels." Even as late as THEODORET'S time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an inundation threatening the Colossian Christians. Once men admit the inferior powers to share invocation with the Supreme, the former gradually engrosses all our serious worship, almost to the exclusion of the latter; thus the heathen, beginning with adding the worship of other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the pagan view), or as only influencing the Supreme in our behalf (the Church of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object in my mind, whether he give, or only procure it [Cautions for Times]. Scripture opposes the idea of "patrons" or "intercessors" (Ti1 2:5-6). True Christian humility joins consciousness of utter personal demerit, with a sense of participation in the divine life through Christ, and in the dignity of our adoption by God. Without the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic self-abasement (Col 2:23), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying in the Lord" (1Cor 1:31).
intruding into . . . things which he hath not seen--So very old manuscripts and Vulgate and ORIGEN read. But the oldest manuscripts and LUCIFER omit "not"; then translate, "haughtily treading on ('Standing on' [ALFORD]) the things which he hath seen." TREGELLES refers this to fancied visions of angels. But if Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not "which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination (1Kings 28:11-20), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul, not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one in all this to walk by SENSE (namely, what he haughtily prides himself on having SEEN), rather than by FAITH in the UNSEEN "Head" (Col 2:19; compare Jn 20:29; 2Cor 5:7; Heb 11:1). Thus is the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on"; "his fleshly mind" answers to the things which he hath seen," since his fleshliness betrays itself in priding himself on what he hath seen, rather than on the unseen objects of faith. That the things seen may have been of demoniacal origination, appears from Ti1 4:1, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils" (Greek, "demons"). A warning to modern spiritualists.
puffed up--implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."
fleshly mind--Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight, instead of, in true humility as a member, "holding fast the (unseen) Head."
2:192:19: եւ ո՛չ ունիցի զգլուխն Քրիստոս, ուստի ամենայն մարմինն յօդիւք եւ խաղալեօք տարաբերեալ եւ խառնեալ՝ աճէ զաճումն Աստուծոյ[4513]։ [4513] Ոմանք. Զգլուխն զՔրիստոս... եւ խաղալիւք։ Ոսկան. Տարբերեալ եւ խառ՛՛։
19 Այդպիսին չի կարող կապուած լինել գլխին՝ Քրիստոսին, որից ամբողջ մարմինը, յօդերով եւ յօդակապերով հաղորդակցուած եւ միակցուած, իր աճումն է ստանում այն աճումով, որ Աստծուց է:
19 Եւ չբռնէ Գլուխը՝ ուրկէ բոլոր մարմինը յօդուածներով ու խաղերով հաղորդուած ու մէկտեղ կցուած՝ Աստուծոյ աճումովը կ’աճի։
եւ ոչ ունիցի զԳլուխն [25]Քրիստոս, ուստի ամենայն մարմինն յօդիւք եւ խաղալեօք տարաբերեալ եւ խառնեալ` աճէ զաճումն Աստուծոյ:

2:19: եւ ո՛չ ունիցի զգլուխն Քրիստոս, ուստի ամենայն մարմինն յօդիւք եւ խաղալեօք տարաբերեալ եւ խառնեալ՝ աճէ զաճումն Աստուծոյ[4513]։
[4513] Ոմանք. Զգլուխն զՔրիստոս... եւ խաղալիւք։ Ոսկան. Տարբերեալ եւ խառ՛՛։
19 Այդպիսին չի կարող կապուած լինել գլխին՝ Քրիստոսին, որից ամբողջ մարմինը, յօդերով եւ յօդակապերով հաղորդակցուած եւ միակցուած, իր աճումն է ստանում այն աճումով, որ Աստծուց է:
19 Եւ չբռնէ Գլուխը՝ ուրկէ բոլոր մարմինը յօդուածներով ու խաղերով հաղորդուած ու մէկտեղ կցուած՝ Աստուծոյ աճումովը կ’աճի։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: и не держась главы, от которой все тело, составами и связями будучи соединяемо и скрепляемо, растет возрастом Божиим.
2:19  καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὖ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.
2:19. καὶ (and) οὐ (not) κρατῶν (securing-unto) τὴν (to-the-one) κεφαλήν, (to-a-head,"ἐξ (out) οὗ (of-which) πᾶν (all) τὸ (the-one) σῶμα (a-body) διὰ (through) τῶν (of-the-ones) ἁφῶν (of-fastenings) καὶ (and) συνδέσμων (of-tyings-together) ἐπιχορηγούμενον (being-chorus-led-upon-unto) καὶ (and) συνβιβαζόμενον (being-together-effected-to) αὔξει (it-procureth) τὴν (to-the-one) αὔξησιν (to-a-procuring) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:19. et non tenens caput ex quo totum corpus per nexus et coniunctiones subministratum et constructum crescit in augmentum DeiAnd not holding the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth into the increase of God.
19. and not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God.
2:19. 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.
2:19. and not holding up the head, with which the whole body, by its underlying joints and ligaments, is joined together and grows with an increase that is of God.
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:

19: и не держась главы, от которой все тело, составами и связями будучи соединяемо и скрепляемо, растет возрастом Божиим.
2:19  καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὖ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.
2:19. et non tenens caput ex quo totum corpus per nexus et coniunctiones subministratum et constructum crescit in augmentum Dei
And not holding the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth into the increase of God.
2:19. 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.
2:19. and not holding up the head, with which the whole body, by its underlying joints and ligaments, is joined together and grows with an increase that is of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: And not holding the Head - Not acknowledging Jesus Christ as the only Savior 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 see the notes on Eph 4:16, where the figures and phraseology are the same.
Albert Barnes: Notes on the Bible - 1834
2:19: And not holding the Head - Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ; Notes, Eph 1:22. This is regarded here as essential to the maintenance of all the other doctrines of religion. He who has just views of the Redeemer will not be in much danger of erring respecting the other points of religious belief.
From which all the body ... - This passage is almost word for word the same as in Eph 4:15-16. See it explained in the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: not: Col 2:6-9, Col 1:18; Gal 1:6-9, Gal 5:2-4; Ti1 2:4-6
all: Eph 4:15, Eph 4:16
by: Job 19:9-12; Psa 139:15, Psa 139:16
nourishment: Joh 15:4-6; Rom 11:17; Eph 5:29
knit: Col 2:2; Joh 17:21; Act 4:32; Rom 12:4, Rom 12:5; Co1 1:10, Co1 10:16, Co1 10:17, Co1 12:12-27; Eph 4:3; Phi 1:27, Phi 2:2-5; Pe1 3:8
increaseth: Col 1:10; Co1 3:6; Eph 4:16; Th1 3:12, Th1 4:10; Th2 1:3; Pe2 3:18
Geneva 1599
2:19 (19) And not holding the (c) Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of (d) God.
(19) The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.
(c) Christ.
(d) With the increasing which comes from God.
John Gill
2:19 And not holding the head,.... Christ, as some copies express it; for by making use of angels as mediators and intercessors, Christ the only Mediator, the Lord and head of angels, and of the church, was dropped and laid aside; which is another reason the apostle gives, why such men, and their principles and practices, should be shunned and avoided by all those that had a regard for Christ the head:
from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God: by "all the body", or the whole body, is meant the church, the mystical body of Christ; which, like an human body, consists of various members, all in union with one another, and with Christ the head: and "by joints and bands" are intended, either the grace of Christian charity, or love, the bond of perfectness; which is that in Christ's mystical body, as joints and bands are in an human body; for by this the members of Christ are joined, united, and knit together, and make increase: or else the ordinances of the Gospel, by which the saints are kept together in order, and through which is spiritual "nourishment ministered", from Christ the head to them; who hates not his own flesh, the members of his body, but nourishes and cherishes them, with the wine of divine love, with the water of life, with himself the bread of life, with his flesh which is meat indeed, and with his blood which is drink indeed; with his own wholesome words, even the words of faith and sound doctrine: and it is from him, that the saints "are knit together": both to one another in him the cornerstone, and also to him, being made one body and one spirit with him; and so from and through him, this body "increaseth with the increase of God": that which God has appointed for his church, and which he gives; and which it will arrive unto, when all the elect are gathered in, and they are filled with all the gifts and graces of the Spirit, and these are brought to their proper pitch and full degree; all which is had from, and owing to Christ: for if Christ the head is not held, the body will have no nourishment, but soon become a skeleton; the members of it will soon loosen from one another and fall into pieces, and there will be no spiritual increase or edification: all which are so many reasons, why the saints should be upon their guard against these false teachers, and judaizing Christians, and which argument and exhortation the apostle further pursues in the following verses.
John Wesley
2:19 And not holding the head - He does not hold Christ, who does not trust in him alone. All the members are nourished by faith, and knit together by love and mutual sympathy.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [BENGEL]. The want of firm holding of Christ has set him loose to (pry into, and so) "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high in the body [ALFORD].
from which--rather, "from whom."
the body--that is, all the members of the body (Eph 4:16).
joints--the points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.
bands--the sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" (Col 2:2; Col 3:14; Eph 4:3).
having nourishment ministered--that is, supplied to it continually. "Receiving ministration."
knit together--The Greek is translated, "compacted," Eph 4:16 : implying firm consolidation.
with the increase of God-- (Eph 4:16); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head (1Cor 3:6); and tending to the honor of God, being worthy of Him, its Author.
2:202:20: Եթէ մեռարուք ընդ Քրիստոսի ՚ի տարերց աշխարհիս, զի՞ եւս իբրեւ զկենդանիս աստէն յաշխարհի կրօնաւորիք.
20 Եթէ մեռաք Քրիստոսի հետ եւ այս աշխարհի տարերքի իշխանութիւնից դուրս եկաք, էլ ինչո՞ւ աշխարհում ապրող էակների նման հետեւում էք կանոններին՝ ասելով.
20 Եթէ դուք Քրիստոսին հետ այս աշխարհին սկզբունքներէն մեռաք, ալ ինչո՞ւ համար աշխարհի մէջ կենդանի եղողներու պէս այսպիսի կանոններու կը հնազանդիք, ըսելով.
Եթէ մեռարուք ընդ Քրիստոսի ի տարերց աշխարհիս, զի՞ եւս իբրեւ զկենդանիս աստէն յաշխարհի կրօնաւորիք:

2:20: Եթէ մեռարուք ընդ Քրիստոսի ՚ի տարերց աշխարհիս, զի՞ եւս իբրեւ զկենդանիս աստէն յաշխարհի կրօնաւորիք.
20 Եթէ մեռաք Քրիստոսի հետ եւ այս աշխարհի տարերքի իշխանութիւնից դուրս եկաք, էլ ինչո՞ւ աշխարհում ապրող էակների նման հետեւում էք կանոններին՝ ասելով.
20 Եթէ դուք Քրիստոսին հետ այս աշխարհին սկզբունքներէն մեռաք, ալ ինչո՞ւ համար աշխարհի մէջ կենդանի եղողներու պէս այսպիսի կանոններու կը հնազանդիք, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Итак, если вы со Христом умерли для стихий мира, то для чего вы, как живущие в мире, держитесь постановлений:
2:20  εἰ ἀπεθάνετε σὺν χριστῶ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε,
2:20. Εἰ (If) ἀπεθάνετε (ye-had-died-off) σὺν (together) Χριστῷ (unto-Anointed) ἀπὸ (off) τῶν (of-the-ones) στοιχείων (of-processionlets-of) τοῦ (of-the-one) κόσμου, (of-a-configuration,"τί (to-what-one) ὡς (as) ζῶντες ( lifing-unto ) ἐν (in) κόσμῳ (unto-a-configuration) δογματίζεσθε ( ye-think-to ?"
2:20. si mortui estis cum Christo ab elementis mundi quid adhuc tamquam viventes in mundo decernitisIf then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world?
20. If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances,
2:20. 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,
2:20. So then, if you have died with Christ to the influences of this world, why do you still make decisions as if you were living in the world?
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:

20: Итак, если вы со Христом умерли для стихий мира, то для чего вы, как живущие в мире, держитесь постановлений:
2:20  εἰ ἀπεθάνετε σὺν χριστῶ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε,
2:20. si mortui estis cum Christo ab elementis mundi quid adhuc tamquam viventes in mundo decernitis
If then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world?
2:20. 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,
2:20. So then, if you have died with Christ to the influences of this world, why do you still make decisions as if you were living in the world?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Так как аскетические правила лжеучителей были все же понятнее и удобоприемлемее для Колоссян, чем их отвлеченные теософические рассуждения об ангелах, то с этой стороны, очевидно, надвигалась на Колосскую церковь наибольшая опасность, и потому Ап. еще раз обращается к этим "правилам". Для него представляется весьма странным то обстоятельство, что Колосские христиане, которые, как христиане мыслятся уже умершими со Христом и с этим вместе оставившими те первоначальные ступени ведения ("стихии мира" ср. ст. 8-й), на каких они прежде стояли, что эти христиане снова, как бы живущие в мире - в том мире, который еще продолжает руководиться в своей жизни этими элементарными познаниями ("стихиями мира") - снова позволяют ставить себя в зависимость от различных правил или постановлений, имеющих характер строгих и твердых предписаний (такой смысл имеет выражение "держитесь, постановлений" - по греч. dogicatizesqe от dogma = предписание). Предписания эти относятся к различным сортам яств и питий, о которых лжеучители говорили: "не прикасайся, не вкушай, не дотрагивайся". Против такой боязни Ап. говорит, что все это, т. е. и пища и питье истлевает от употребления или при употреблении в пищу (apocthsei), переваривается и никакого вредного в нравственном отношении действия на человека производить не может. - По заповедям и учению человеческому, т. е. еретики руководятся, в этом случае отдельными правилами, которые сложились у Иудеев в качестве дополнений к закону Моисееву, и учением или разными философскими взглядами, которые лежали в основе этих правил.
Adam Clarke: Commentary on the Bible - 1831
2:20: If ye be dead with Christ - See the notes on Rom 6:3, Rom 6:5 (note).
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?
Albert Barnes: Notes on the Bible - 1834
2:20: Wherefore - In view of all that has been said. If it be true that you are really dead to the world, why do you act as if you still lived under the principles of the world?
If ye be dead with Christ - If you are dead to the world in virtue of his death. The apostle here, as elsewhere, speaks of a very close union with Christ. We died with him; that is, such was the efficacy of his death, and such is our union with him, that we became dead also to the world; Notes, Rom 6:2, note, 4, note, 8, note, 11, note.
From the rudiments of the world - Margin, "elements." The elements or principles which are of a worldly nature, and which reign among worldly men; see the notes at Gal 4:3.
Why, as though living in the world - Why do you allow them to influence you, as though you were living and acting under those worldly principles? They ought no more to do it, than the things of this world influence those who are in their graves.
Are ye subject to ordinances - The rites and ceremonies of the Jewish religion; see the notes at Gal 5:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: if: Col 3:3; Rom 6:2-11, Rom 7:4-6; Gal 2:19, Gal 2:20, Gal 6:14; Pe1 4:1-3
from: Col 2:8; Eph 2:15
rudiments: or, elements
living: Joh 15:19, Joh 17:14-16; Co2 10:3; Jam 4:4; Jo1 5:19
subject: Col 2:14, Col 2:16; Gal 4:3, Gal 4:9-12; Heb 13:9
Geneva 1599
2:20 (20) Wherefore if ye be dead with Christ from the rudiments of the world, why, (e) as though living in the world, are ye subject to ordinances,
(20) Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.
(e) As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.
John Gill
2:20 Wherefore if ye be dead with Christ,.... Or "seeing ye are dead with Christ"; for these words do not signify any doubt about it, but suppose it, and press what is taken for granted. They were dead with Christ by virtue of union to him; they being one with him, and considered in him as their head and representative, died in him, and with him; they were crucified with him, as they are said to be buried with him, and risen with him; they were dead with him, by having communion with him in his death; they partook of the benefits of it, as redemption, pardon, justification, and reconciliation; and they were planted together with him in the likeness of his death, not merely partakers of his sufferings, or suffered with him, and were conformable unto his death, by undergoing such like things as he did, but as he died unto sin, and lived unto God, so did they; and through the virtue and efficacy of his death were dead to sin, so as that it was not imputed to them, so as to be freed and discharged from it, that it could not damn and destroy them; yea, so as that itself was crucified with him, and destroyed by him: and also to the law, to the moral law; not but that they lived according to it, as in the hands of Christ, in their walk and conversation, but did not seek for life, righteousness, and salvation by it; they were dead unto it as to justification by it, and even to obedience to it in a rigorous and compulsive way; and to all its terrors and threatenings, being moved to a regard to it from a principle of love to Christ; and to all its accusations and charges, its curses and condemnation, and as a ministration of death, fearing neither a corporeal, nor an eternal one: they were dead also to the ceremonial law, and were free
from the rudiments, or "elements"
of the world: the ordinances of a worldly sanctuary, the rites and ceremonies of the world, or state of the Jews, in opposition to, and distinction from, the Gospel dispensation, or times of the Messiah, called, and that by them, , "the world to come": these were like letters to a language, or like the grammar, which contains the rudiments of it; these were the first principles of the oracles of God, which led to Christ, and had their accomplishment and end in him; and so believers were dead unto them, and delivered from them, as they were also to the world, the Jewish state, and were entered into the world to come; and even to this present evil world, and to the men and things of it, being by Christ crucified to it, and that to them: upon all which the apostle thus reasons,
why, as though living in the world; since ye are dead unto it, and from the rudiments of it, why should ye be as though ye lived in it? his meaning is not, that they should not live in the world, nor among the men of it, for then they must needs go out of the world; saints may live in the world, though they are not of it, and among the inhabitants of it, though they do not belong to them, but to another and better country: nor does he suggest, that they lived according to the course of the world, as they did in their unregenerate state; but what he seems to blame them for, and reason with them about, was, that they acted as if they sought for life and righteousness in the rudiments of the world, or by their obedience to ceremonial rites, or human inventions: for he adds,
are ye subject to ordinances? not civil and political ones, which are for the better and more orderly government of kingdoms, states, and cities, for these the saints ought to be subject to, both for the Lord's sake, and conscience sake; nor Gospel ordinances, as baptism, and the Lord's supper, for such all believers ought to submit unto; but either legal ones, the weak and beggarly elements, the yoke of bondage, the law of commandments contained in ordinances, the handwriting of ordinances, which some were desirous of conforming to; or rather the ordinances and appointments of the Jewish fathers, the traditions of the elders, their constitutions and decrees, which are collected together, and make up their Misna, or oral law; and so the argument is from the one to the other, from the greater to the less, that if they were delivered by Christ from the burdensome rites of the ceremonial law, which were originally appointed by God, it must be great weakness in them to be subject to the ordinances of men; or both the institutions of the ceremonial law, and the decrees of the Jewish doctors about them, which were devised by them, and added to them, and imposed as necessary to be observed, may be intended; of which the apostle gives some particulars in Col 2:21.
John Wesley
2:20 Therefore - The inference begun, Col 2:16; is continued. A new inference follows, Col 3:1. If ye are dead with Christ from the rudiments of the world - That is, If ye are dead with Christ, and so freed from them, why receive ye ordinances - Which Christ hath not enjoined, from which he hath made you free.
Robert Jamieson, A. R. Fausset and David Brown
2:20 Wherefore--The oldest manuscripts omit "Wherefore."
if ye be dead--Greek, "if ye died (so as to be freed) from," &c. (compare Rom 6:2; Rom 7:2-3; Gal 2:19).
rudiments of the world-- (Col 2:8). Carnal, outward, worldly, legal ordinances.
as though living--as though you were not dead to the world like your crucified Lord, into whose death ye were buried (Gal 6:14; 1Pet 4:1-2).
are ye subject to ordinances--By do ye submit to be made subject to ordinances? Referring to Col 2:14 : you are again being made subject to "ordinances," the "handwriting" of which had been "blotted out" (Col 2:14).
2:212:21: մի՛ մերձենար, մի՛ ճաշակեր, մի՛ հուպ լինիր.
21 «Մի՛ մօտեցիր, մի՛ ճաշակիր, մի՛ դիպչիր»,
21 «Մի՛ մօտենար, համը մի՛ առներ, մի՛ դպչիր»,
մի՛ մերձենար, մի՛ ճաշակեր, մի՛ հուպ լինիր:

2:21: մի՛ մերձենար, մի՛ ճաշակեր, մի՛ հուպ լինիր.
21 «Մի՛ մօտեցիր, մի՛ ճաշակիր, մի՛ դիպչիր»,
21 «Մի՛ մօտենար, համը մի՛ առներ, մի՛ դպչիր»,
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: 'не прикасайся', 'не вкушай', 'не дотрагивайся' --
2:21  μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς,
2:21. Μὴ (Lest) ἅψῃ ( thou-might-have-fastened ) μηδὲ (lest-moreover) γεύσῃ ( thou-might-have-tasted-of ) μηδὲ (lest-moreover) θίγῃς, (thou-might-have-had-broached,"
2:21. ne tetigeris neque gustaveris neque contrectaverisTouch not: taste not: handle not.
21. Handle not, nor taste, nor touch
2:21. (Touch not; taste not; handle not;
2:21. Do not touch, do not taste, do not handle these things,
Touch not; taste not; handle not:

21: 'не прикасайся', 'не вкушай', 'не дотрагивайся' --
2:21  μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς,
2:21. ne tetigeris neque gustaveris neque contrectaveris
Touch not: taste not: handle not.
2:21. (Touch not; taste not; handle not;
2:21. Do not touch, do not taste, do not handle these things,
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Adam Clarke: Commentary on the Bible - 1831
2:21: 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.
Albert Barnes: Notes on the Bible - 1834
2:21: Tough not; taste not; handle not - These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitation of the language of the Jewish teachers in regard to various kinds of food and drink. "Why are ye subject to ordinances of various kinds, such as this - Touch not, taste not, handle not?" That is, such as prohibit you from even touching certain kinds of food, or tasting certain kinds of drink, or handling certain prohibited things. The rapid succession of the words here, without any connecting particle, is supposed to denote the eagerness of the persons who imposed this injunction, and their earnestness in warning others from contaminating themselves with the prohibited things. Many injunctions of this kind are found in the writings of the Jewish rabbis; and the ancient Jewish sect of the Essenes (Notes, Mat 3:7) abounded in precepts of this kind.
See Schoetgen, and Pict. Bib. in loc. "They allowed themselves no food that was pleasant to the taste, but ate dry, coarse bread, and drank only water. Many of them ate nothing until sunset, and, if anyone touched them who did not belong to their sect, they washed themselves as if they had been most deeply defiled. Perhaps there was at Colossae a society of this kind, as there were in many other places out of Judea; and, if there was, it is not improbable that many Christians imitated them in the uniqueness of their rules and observances;" compare Jenning's Jew. Ant. i. 471, and Ros. Alt. u. neu. Morgenland, in loc. If this be the correct interpretation, then these are not the words of the apostle, forbidding Christians to have anything to do with these ordinances, but are introduced as a specimen of the manner in which they who enjoined the observance of those ordinances pressed the subject on others.
There were certain things which they prohibited, in conformity with what they understood to be the law of Moses; and they were constantly saying, in regard to them, "do not touch them, taste them, handle them." These words are often used as a kind of motto in reference to the use of intoxicating drinks. They express very well what is held by the friends of total abstinence; but it is obvious that they had no such reference as used by the apostle, nor should they be alleged as an authority, or as an argument, in the question about the propriety or impropriety of the use of spirituous liquors. They may as well be employed in reference to anything else as that, and would have no authority in either case. Intoxicating drinks should be abstained from; but the obligation to do it should be made to rest on solid arguments, and not on passages of Scripture like this. This passage could with more plausibility be pressed into the service of the enemies of the total abstinence societies, than into their support; but it really has nothing to do with the subject, one way or the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Gen 3:3; Isa 52:11; Co2 6:17; Ti1 4:3
Geneva 1599
2:21 (21) (Touch not; taste not; handle not;
(21) An imitation of these superstitious men, rightly expressing their nature and use of speech.
John Gill
2:21 Touch not, taste not, handle not. This the apostle says, not of himself, but in the person of the Jewish doctors; who urging the use of the ceremonial law, to which they added decrees and constitutions of their own, said, "touch not" the dead body of any man, the bone of a man, or a grave, any man or woman in their uncleanness; not only their flesh, but the bed they lay on, or the seat they sat on; or any creature that was by the law unclean; of a Gentile, or any notorious sinner, or common man: hence the Pharisees used to wash themselves when they returned from market, lest they should have been by any means accidentally defiled by touching any thing unclean. There is a treatise in their Misna, called Oholot, which gives many rules, and is full of decrees about things , "that defile by touching". And so they likewise said, "taste not", neither the fat, nor the blood of any creature which might be eaten itself, nor swine's flesh, nor the flesh of any creature that chewed the cud, or divided the hoof; nor might the Nazarites taste wine, or strong drink, or vinegar made of either, or moist grapes, or even the kernels and husks; and if a man ate but the quantity of an olive of any of the above things, he was, according to the Jewish canons, to be cut off, or beaten (x): and they also said, "handle not"; or, as the Syriac and Arabic read, "do not come near", or "draw not nigh", to a Gentile, to one of another nation, or any unclean person, to whom they forbid any near approach or conversation; or "handle not" any of the above things. Some think that these several rules have respect only to meats; as "touch not", that is, do not eat of things forbidden ever so little; nay, "taste not", do not let anything of them come within your lips; yea, "handle not", do not so much as touch them with your fingers. Others think that touch not regards abstinence from women; see 1Cor 7:1; and respects the prohibition of marriage by some in those times; and "taste not", the forbearance of certain meats, at certain times, which God had not restrained any from; and "handle not", that is, make no use of, or enjoy your own goods, and so designs that voluntary poverty which some entered into under the direction of false teachers,
(x) Maimon. Maacolot Asurot, c. 7. sect. 1. & c. 14. sect. 2. & Nezirut, c. 5. sect. 3.
John Wesley
2:21 Touch not - An unclean thing. Taste not - Any forbidden meat. Handle not - Any consecrated vessel.
Robert Jamieson, A. R. Fausset and David Brown
2:21 Compare Col 2:16, "meat . . . drink." He gives instances of the "ordinances" (Col 2:20) in the words of their imposers. There is an ascending climax of superstitious prohibitions. The first Greek word (hapse) is distinguished from the third (thiges), in that the former means close contact and retention: the latter, momentary contact (compare 1Cor 7:1; Jn 20:17, Greek, "Hold me not"; cling not to me"). Translate, "Handle not, neither taste, nor even touch." The three refer to meats. "Handle not" (a stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact.
2:222:22: որ է ամենայն ինչ ՚ի պէ՛տս ապականութեան, ըստ պատուիրանաց եւ վարդապետութեան մարդկան[4514]. [4514] Ոմանք. Ըստ պատուիրանի եւ վար՛՛։
22 քանի որ այդ բոլորը, գործածուելով, ապականւում են՝ ըստ մարդկանց պատուիրանների եւ վարդապետութեան:
22 Որոնք ապականուած են գործածութեամբ, մարդոց պատուիրանքներուն ու սորվեցուցածներուն համեմատ,
որ է ամենայն ինչ ի պէտս ապականութեան, ըստ պատուիրանաց եւ վարդապետութեան մարդկան:

2:22: որ է ամենայն ինչ ՚ի պէ՛տս ապականութեան, ըստ պատուիրանաց եւ վարդապետութեան մարդկան[4514].
[4514] Ոմանք. Ըստ պատուիրանի եւ վար՛՛։
22 քանի որ այդ բոլորը, գործածուելով, ապականւում են՝ ըստ մարդկանց պատուիրանների եւ վարդապետութեան:
22 Որոնք ապականուած են գործածութեամբ, մարդոց պատուիրանքներուն ու սորվեցուցածներուն համեմատ,
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: что все истлевает от употребления, --по заповедям и учению человеческому?
2:22  ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων;
2:22. ἅ ( which ) ἐστιν (it-be) πάντα ( all ) εἰς (into) φθορὰν (to-a-degrading) τῇ (unto-the-one) ἀποχρήσει, (unto-an-affording-off,"κατὰ (down) τὰ ( to-the-ones ) ἐντάλματα ( to-finishings-in-to ) καὶ ( and ) διδασκαλίας ( to-spoken-teachings-unto ) τῶν ( of-the-ones ) ἀνθρώπων ; ( of-mankinds ,"
2:22. quae sunt omnia in interitu ipso usu secundum praecepta et doctrinas hominumWhich all are unto destruction by the very use, according to the precepts and doctrines of men.
22. ( all which things are to perish with the using), after the precepts and doctrines of men?
2:22. Which all are to perish with the using;) after the commandments and doctrines of men?
2:22. which all lead to destruction by their very use, in accord with the precepts and doctrines of men.
Which all are to perish with the using;) after the commandments and doctrines of men:

22: что все истлевает от употребления, --по заповедям и учению человеческому?
2:22  ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων;
2:22. quae sunt omnia in interitu ipso usu secundum praecepta et doctrinas hominum
Which all are unto destruction by the very use, according to the precepts and doctrines of men.
2:22. Which all are to perish with the using;) after the commandments and doctrines of men?
2:22. which all lead to destruction by their very use, in accord with the precepts and doctrines of men.
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Adam Clarke: Commentary on the Bible - 1831
2:22: 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, 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.
Albert Barnes: Notes on the Bible - 1834
2:22: Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle himself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase "touch not," etc. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence, the apostle so frequently labored to show that the Jewish rites had no permanent value; see the Rom 14:1-6 notes; Co1 8:1-13, note; compare the notes at Mat 15:17-18. According to this interpretation, Col 2:21 should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn's Ed. of the New Testament.
After the commandments and doctrines of men - Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and of course, should not bind the conscience. Others take the words here to mean, "All which things tend to the corruption of religion (Doddridge), or are cause of destruction or condemnation (Robinson, Lexicon), by the use of these things, according to the commandments and doctrines of these men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: to: Mar 7:18, Mar 7:19; Joh 6:27; Co1 6:13
after: Isa 29:13, Isa 29:18; Dan 11:37; Mat 15:3-9; Mar 7:7-13; Tit 1:14; Rev 17:18
Geneva 1599
2:22 (22) Which all are to perish with the using;) (23) after the commandments and doctrines of men?
(22) Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.
(23) The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.
John Gill
2:22 Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and death on them that use them, and comply with them, in order to obtain righteousness and life; for instead of enjoying salvation through them, they were the cause of damnation to them. Or rather the meats not to be touched, tasted, or handled; these are in their own nature perishing things, and perish by being used; they are only of service to the body, and can be of none to the soul; the using of them cannot defile the man, nor an abstinence from them sanctify him, or commend him to God; they only relate to this present life, and will cease with it, and can have no manner of influence on the spiritual and eternal concerns of men: and besides, the ordinances concerning them are not of God, but are
after the commandments and doctrines of men; for so even the ceremonial law, being now abolished, though originally of God, yet the imposition of it, as necessary to salvation, was a commandment and doctrine of man's; and particularly the traditions of the elders, and the various rules and decrees, which the doctors among the Jews obliged men to regard, were human inventions and devices: and this is another reason the apostle makes use of to dissuade from any regard unto them; for whatever is of man, and not of God, in religious worship, ought to be rejected.
John Wesley
2:22 Perish in the using - Have no farther use, no influence on the mind.
Robert Jamieson, A. R. Fausset and David Brown
2:22 Which--things, namely, the three things handled, touched, and tasted.
are to perish--literally, "are constituted (by their very nature) for perishing (or 'destruction by corruption') in (or 'with') their using up (consumption)." Therefore they cannot really and lastingly defile a man (Mt 15:17; 1Cor 6:13).
after--according to. Referring to Col 2:20-21. All these "ordinances" are according to human, not divine, injunction.
doctrines--Greek, teachings." ALFORD translates, "(doctrinal) systems."
2:232:23: որ յիմաստութի՛ւն իմն համարէ, ինքնակա՛մ կրօնիւք, եւ խոնարհութեամբ, եւ անխայութեամբ մարմնոյ. եւ ո՛չ ՚ի պատիւ ինչ լրութեան մարմնոյ[4515]։[4515] Ոմանք. Որ յիմաստութիւն իմն համարեալ են։ Օրինակ մի. Յիմաստութիւն իմն հաւասարէ... եւ անխնայութեամբ մարմ՛՛։ Յոմանս պակասի. Լրութեան մարմնոյ։
23 Նրանք կարող են իմաստուն ձեւանալ իրենց ինքնակամ կրօնով, խոնարհութեամբ եւ իրենց մարմնի խստակեցութեամբ. բայց այդ բոլորը մարմնական ցանկութիւնները զսպելու համար ոչ մէկ արժէք չեն ներկայացնում:
23 Որոնք իմաստութեան կերպարանք ունին ինքնակամ կրօնքով ու խոնարհութիւնով եւ մարմնին չխնայելով, բայց ոչ թէ պատիւի արժանի են, հապա մարմինը յագեցնելու կը ծառայեն։
որ յիմաստութիւն իմն համարէ ինքնակամ կրօնիւք եւ խոնարհութեամբ եւ անխայութեամբ մարմնոյ, եւ ոչ ի պատիւ ինչ լրութեան մարմնոյ:

2:23: որ յիմաստութի՛ւն իմն համարէ, ինքնակա՛մ կրօնիւք, եւ խոնարհութեամբ, եւ անխայութեամբ մարմնոյ. եւ ո՛չ ՚ի պատիւ ինչ լրութեան մարմնոյ[4515]։
[4515] Ոմանք. Որ յիմաստութիւն իմն համարեալ են։ Օրինակ մի. Յիմաստութիւն իմն հաւասարէ... եւ անխնայութեամբ մարմ՛՛։ Յոմանս պակասի. Լրութեան մարմնոյ։
23 Նրանք կարող են իմաստուն ձեւանալ իրենց ինքնակամ կրօնով, խոնարհութեամբ եւ իրենց մարմնի խստակեցութեամբ. բայց այդ բոլորը մարմնական ցանկութիւնները զսպելու համար ոչ մէկ արժէք չեն ներկայացնում:
23 Որոնք իմաստութեան կերպարանք ունին ինքնակամ կրօնքով ու խոնարհութիւնով եւ մարմնին չխնայելով, բայց ոչ թէ պատիւի արժանի են, հապա մարմինը յագեցնելու կը ծառայեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Это имеет только вид мудрости в самовольном служении, смиренномудрии и изнурении тела, в некотором небрежении о насыщении плоти.
2:23  ἅτινά ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός.
2:23. ἅτινά ( which-ones ) ἐστιν (it-be) λόγον (to-a-forthee) μὲν (indeed) ἔχοντα ( holding ) σοφίας (of-a-wisdoming-unto) ἐν (in) ἐθελοθρησκίᾳ (unto-a-determined-religioning-unto) καὶ (and) ταπεινοφροσύνῃ (unto-a-lowed-centeredness) [καὶ] "[and]"ἀφειδίᾳ (unto-an-un-sparing-unto) σώματος, (of-a-body,"οὐκ (not) ἐν (in) τιμῇ (unto-a-valuation) τινὶ (unto-a-one,"πρὸς (toward) πλησμονὴν (to-a-repleted-staying) τῆς (of-the-one) σαρκός. (of-a-flesh)
2:23. quae sunt rationem quidem habentia sapientiae in superstitione et humilitate et ad non parcendum corpori non in honore aliquo ad saturitatem carnisWhich things have indeed a shew of wisdom in superstition and humility, and not sparing the body; not in any honour to the filling of the flesh.
23. Which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; not of any value against the indulgence of the flesh.
2:23. Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
2:23. Such ideas have at least an intention to attain to wisdom, but through superstition and debasement, not sparing the body, and they are without any honor in satiating the flesh.
Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh:

23: Это имеет только вид мудрости в самовольном служении, смиренномудрии и изнурении тела, в некотором небрежении о насыщении плоти.
2:23  ἅτινά ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός.
2:23. quae sunt rationem quidem habentia sapientiae in superstitione et humilitate et ad non parcendum corpori non in honore aliquo ad saturitatem carnis
Which things have indeed a shew of wisdom in superstition and humility, and not sparing the body; not in any honour to the filling of the flesh.
2:23. Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
2:23. Such ideas have at least an intention to attain to wisdom, but through superstition and debasement, not sparing the body, and they are without any honor in satiating the flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Если об еретических догматах распространяется молва (по греч. logoV, по-русски неточно: "вид") как о премудрых правилах, вследствие того что они требуют самовольного или нового рода богопочтения (eqeloqrhskia), вследствие смирения и аскетического изнурения тела, то это вовсе не зависело от того, чтобы эти правила имели действительное достоинство (ouk en timh tini - по-русски неправильно: "в некотором небрежении"). Можно даже сказать, что эти правила приводят совершенно не к тем целям, какие указывали еретики. Последние именно утверждали, что соблюдение их правил возвысит христианина над движениями чувственно-греховной природы, а между тем на самом деле человек, исполнявший их, приходил к сытости плоти (plhsmonh t. sarkoV), т. е. к гордости, высокомерию. Плоть, или плотская сгорона человека, тешилась здесь сознанием особых своих заслуг, состоявших в подавлении телесных потребностей.

Примечание. Колосские лжеучители. На основании первой и второй глав послания к Колоссянам можно составить некоторое представление о колосских лжеучителях. Мы видим, что это были люди, прибегавшие для распространения своего учения ко вкрадчивым словам и ложным умозаключениям (II:4), что они придавали своим взглядам вид некоторой философской системы (II:8). Это - относительно формы, в какую они облекали свое учение. Теперь, что касается самого содержания их учения, то здесь на первом плане стояло отрицание единственности значения в деле спасения Господа Иисуса Христа, Которого они не держались как главы (II:19). Наряду со Христом ставили ангелов, которым и учили служить как посредникам между людьми и Богом (II:18, 23). Все ангелы вместе со Христом составляли, по их воззрению, одну божественную плирому, в которой Божество Себя проявляет (ср. I:16, 19). Наконец, в отношении к морали, колосские лжеучители проповедывали своеобразный аскетизм, соединяя его с почитанием некоторых Иудейских праздников и других обрядовых постановлений Моисеева закона (II:20-23).

Откуда возникло такое направление в Колосской церкви? Ученые различно решают этот вопрос. Одни приписывают происхождение этой ереси греческой философии, другие - иудейскому влиянию (Мухин, - в частности, - видит здесь влияние ессейства) иные наконец (Дибелиус) - соединенным влияниям разных религий и культов, существовавших в то время в Малой Азии и, в частности, во Фригии. На том основании, что в иудействе можно найти зачатки всех вышесказанных воззрений колосского лжеучения, следует принять как наиболее правдоподобное предположение о том, что это лжеучение было действительно иудейского происхождения. Так Апостол, говоря что философия колосских лжеучителей основывалась на предании человеческом (II:8), мог иметь в виду именно Иудейское предание или учение, которое именно у Иудеев послепленных известно было под названием Галаха (предание). Затем, только иудейским влиянием могло объясняться стремление колосских лжеучителей ввести в среду христиан обрезание (II:11) и почтение к иудейским праздникам (II:16). Наконец, и учение об ангелах как посредниках между людьми и Богом (II:18) могло опираться на воззрение Ветхого Завета, по которому ангелы стоят пред престолом Божиим и возносят Богу молитвы о людях (Дан 9:21: и др.). Точно также и воздержание от разных наиболее питательных и возбуждающих яств и питий могло иметь в своем основании то, что некоторые благочестивые Иудеи, благодаря такому воздержанию, удостаивались видеть ангелов (Дан 10:2-5), что, конечно, и составляло предмет горячих желаний колосских лжеучителей.

Таким образом можно с вероятностью заключить, что колосские лжеучители были христиане, стоявшие под влиянием позднейших иудейских воззрений и не смогшие возвыситься до правильного воззрения на Лицо и дело Господа нашего Иисуса Христа. Только не следует настаивать на том, как настаивает г. Мухин, что в основе колосского лжеучения лежали собственно ессейские воззрения: никаких данных, которые бы свидетельствовали, что ессеи избегали вкушения мяса и вина (ср. II:16) и практиковали какое то особое почитание ангелов, не имеется. Напротив, у колосских лжеучителей не было весьма существенного учения ессейства об омовениях и безбрачии.

Заметить нужно, что в отдельных своих учениях колосские лжеучители напоминают собою галатских лжебратий (ср. Гал 4:3, 9: и Кол 2:8, 20), то филиппийских иудействующих (ср. Фил. 3:2: и сл. и Кол 2:11), то, наконец, римских "немощных" (ср. Рим 14:1: и сл. и Кол 2:16, 21).
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
2:23: Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks.
Have indeed a show of wisdom - Have a great appearance of piety and of regard for the will of God They have a show of "wisdom," too, or of a deep acquaintance with divine things. They who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies.
In will-worship - Voluntary worship; i. e., worship beyond what God strictly requires-supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea doubtless was, that piety might be promot ed by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety - a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this; and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the "saints." A large part of the corruptions of religion have arisen from this plausible but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion.
And humility - Notes, Col 2:18. There is a great show of Rev_erence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in fastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; because:
"Pride may be pampered while the flesh grows lean."
And neglecting the body - Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe,
(1) God made the body as well as the soul, and has shown his care of it by its" being fearfully and wonderfully made," and by all the provision which he has made for all its needs.
(2) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest life possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life.
(3) much affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society.
Not in any honour - That is, there is no real honor in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended.
To the satisfying of the flesh - The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word "flesh" is often used in the Scriptures. The effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.
Remarks On Colossians 2
1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen; Col 2:1-2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are traveling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see until we meet them in heaven.
2. We should be on our guard against the seductive arts of false teachers. They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety; Col 2:3-4. 3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted; Col 2:6. Then the heart was tender and soft - like wax - and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life - the duties of kindness and charity - the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument. The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God - and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.
4. Our views of the "mystery of God" - of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology; Col 2:2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the pRev_alent views of Christ we can easily see what is the pRev_ailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man: of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.
5. Christ has laid us under the highest obligations to love and serve him; Col 2:11-15. He has enabled us to put off our sins; he has raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over "principalities and powers," and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him from the bodies of men; laid the foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts - the "spoils" of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant:
Stand up, my soul, shake off thy fears,
And gird the gospel armor on;
March to the gates of endless joy,
Where thy great Captain Saviour's gone.
Hell and thy sins resist thy course,
But hell and sin are vanquish'd foes;
Thy Jesus nail'd them to the cross,
And sung the triumph when he rose.
Then let my soul march boldly on,
Press forward to the heavenly gate;
There peace and joy eternal reign,
And glittering robes for conquerors wait.
Then shall I wear a starry crown,
And triumph in Almighty grace;
While all the armies of the skies.
Join in my glorious Leader's praise.
6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men; Col 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the conscience: and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion - and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord's supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his own birth or death; he enjoined no rites of religion but those which are most simple and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.
7. Pride is often united with apparent humility; Col 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.
8. A meek, modest, and candid demeanor is consistent with great boldness and daring in speculation; Col 2:18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold "where angels fear to tread;" and they declaim with confidence on subjects which must be foRev_er beyond the grasp of the human mind.
9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide; Col 2:18. The teachers in Colossae, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow men into error. "Satan is often transformed into an angel of light."
10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind; Col 2:18. We should not "intrude into those things which are unseen." There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.
11. Many real Christians are in danger of being "beguiled of the reward" which they might obtain; Col 2:18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here - the zeal, and faith, and love which we evince in the cause of our Master.
12. Many persons are in danger of losing the "reward" altogether - for the "reward" of a life of piety is set before all; Col 2:18. Heaven is offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavoring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude should man guard himself lest he be "beguiled of heaven" and sink to a world where heaven will be offered no more!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: a show: Gen 3:5, Gen 3:6; Mat 23:27, Mat 23:28; Co2 11:13-15; Ti1 4:3, Ti1 4:8
will: Col 2:8, Col 2:18, Col 2:22
neglecting: or, punishing, or, not sparing, Eph 5:29
Geneva 1599
2:23 (24) Which things have indeed a shew of (f) wisdom in (g) will worship, and humility, and (h) neglecting of the body; not in any honour to the (i) satisfying of the flesh.
(24) The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.
(f) Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.
(g) From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.
(h) A graphic description of monasticism.
(i) Seeing they stand in meat and drink, in which the kingdom of God does not stand.
John Gill
2:23 Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled "wise men"; and their scholars that received their traditions, and explained and enforced them on others, , "the disciples of the wise men": and they pretended, that these constitutions of theirs were "a hedge for the law", and for the honour of it, and to preserve it, and keep men from transgressing it; and this carried in it some appearance of wisdom: and their pretensions to it lay in the following things,
in will worship; being what was over and above that which was commanded by God, and so, like the freewill offerings under the law, must be acceptable to him; this was one of their colours, which had some show of wisdom, religion, and zeal:
and humility: in worshipping of angels, and not coming directly, and with boldness, to God or Christ; or rather in subjecting themselves to the yoke of the law, and submitting to the decrees of the fathers and doctors of the church, who were more wise, and learned, and knowing than they, and so had the appearance of prudence, gentleness, and goodness:
and neglecting of the body; by fastings and watchings, whereby they seemed to be very religious and devout, holy and mortified persons, who kept under their bodies, subdued their unruly appetites, and fulfilled not the lusts of the flesh: but then this was only a show of wisdom and godliness; there was no truth nor reality in these things; they were only a mere form, an outside show, a mere pretence; there was no true devotion nor religion in them: and so
not in any honour; or to be had in any esteem; for if the rites of the ceremonial law itself were weak and beggarly elements, much more must these additions to it, and corruptions of it, be such; and at most only regarded things external, that were
to the satisfying, of the flesh; either the body, or the carnal mind, in which they were vainly pulled up: though some consider this last clause as explanative of the former, "neglecting of the body", or not sparing it, but afflicting it with austerities of life; depriving it of its proper right, what is necessary for it, not taking due care of it, so as to satisfy nature; whereby instead of honouring, they dishonoured it: for though the body is not to be pampered, and the lusts of it indulged, or luxury and intemperance to be encouraged; yet since the body is the work of God's hands, is the habitation of the soul, and by which it performs its offices, and is the purchase of Christ, the temple of the Holy Spirit, and will be raised a glorious body at the last day, it ought not to be neglected and dishonoured; but should have a sufficiency of food and clothing, whereby it may be comfortably and honourably nourished and supported.
John Wesley
2:23 Not sparing the body - Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self - will, pride, and desire of being distinguished from others.
Robert Jamieson, A. R. Fausset and David Brown
2:23 have--Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.
show of wisdom--rather, "a reputation of wisdom" [ALFORD].
will-worship--arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Lev 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (2Chron 26:16-21). Compare the will-worship of Saul (1Kings 13:8-14) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" (Col 2:18): both specious in appearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches); but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" (Greek, "lowliness of mind"), while virtually rejecting the dignity of direct communion with Christ, the Head; by worshipping of angels.
neglecting of the body--Greek, "not sparing of the body." This asceticism seems to have rested on the Oriental theory that matter is the source of evil. This also looked plausible (compare 1Cor 9:27).
not in any honour--of the body. As "neglecting of the body" describes asceticism positively; so this clause, negatively. Not paying any of that "honor" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ (Acts 13:46; 1Cor 3:21; 1Cor 6:15; 1Cor 7:23; 1Cor 12:23-24; Th1 4:4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (Heb 13:9), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," Col 2:18.
to the satisfying of the flesh--This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worship of angels. While seeming to deny self and the body, they really are pampering the flesh. Thus "satisfying of the flesh" answers to "puffed up by his fleshly mind" (Col 2:18), so that "flesh" is used in its ethical sense, "the carnal nature" as opposed to the "spiritual"; not in the sense, "body." The Greek for "satisfying" implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition" [HILARY THE DEACON, in BENGEL]. Tradition puffs up; it clogs the heavenly perceptions. They put away true "honor" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh (namely, self-righteousness), though seeming to mortify it.