Exegetical and Hermeneutical Commentary of Colossians 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 steadfastness of your faith in Christ.
5. For ] He means that he knows the need of such warning, though he is so far away. He is close to them “ in spirit.”
in the spirit ] Is this the human spirit or the Divine? 1Co 5:4 (with 3) appears to decide for the former. It is scarcely enough to say (as Lightfoot) that this is “the common antithesis of flesh and spirit, or body and spirit;” for in many important passages (e.g. Gal 5:16-18) the antithesis to “ the flesh ” is precisely the Divine Spirit dwelling in the man. And here the meaning might well be (cp. 2Co 12:2-3) that in some way supernatural the Holy Spirit gave him, in spite of bodily absence, a mysterious presence of intuitive consciousness. But the tone of the context is in favour of a simpler meaning; and “ flesh,” here used evidently in its most literal sense, points the same way. And so the words “ my spirit ” (1Co 5:4) present a true parallel and explanation; though even there a certain mystery seems to be indicated. He is present in the sense of spiritual love and influence. Jerome compares Elisha and Gehazi (2Ki 5:26).
joying and beholding ] The “ joy ” of what he hears of them leads him more vividly to “ behold ” them, as if in actual view. Observe his loving wish to dwell even here on their brighter side.
order stedfastness ] Both words are military; Lightfoot renders them orderly array and solid front respectively. “The enforced companionship of St Paul with the soldiers of the Prtorian Guard at this time (Php 1:13) might have suggested this image. At all events in the contemporary Epistle (Eph 6:14 sq.) we have an elaborate metaphor from the armour of a soldier” (Lightfoot).
“ Stedfastness ( solidity) of your faith ” : cp. Act 16:5 (lit., “ grew solid in (or by) their faith ”); 1Pe 5:9 (lit., “ whom resist, solid in (or by) your faith ”). The “solidity” in all these places implies at once the compact spiritual steadiness of the community and (the true and necessary condition to such steadiness) the simplicity and thoroughness of the individual as a believer.
Fuente: The Cambridge Bible for Schools and Colleges
For though I be absent in the flesh, yet am I with you in the spirit – That is, I seem to see you; I feel as if I were there, and were looking upon you; and I have the same solicitude as if I were there, and saw all the danger which exists that your beautiful order and harmony should be disturbed by the influence of false philosophy; see the notes at 1Co 5:3. The word spirit, here, does not refer to the Holy Spirit, or to any inspiration by which the apostle was enabled to see them; but it is equivalent to what we mean when we say, My heart is with you. He seemed to be beholding them.
Joying and beholding your order – That is, I rejoice as if I saw your order. He had such confidence that everything would be done among them as became Christians, that he could rejoice as if he actually saw it.
Fuente: Albert Barnes’ Notes on the Bible
Col 2:5
Though I be absent in the flesh.
I. The mode of the apostles affection towards the Colossians.
1. He shows that he was never so far away: from them but in mind, care, and thought he was with them. This was necessary lest they should think he was ignorant of them and indifferent to them, never having visited them. It is the peculiarity of the lover not to be severed in mind from those whom he loves, although separated by space.
2. He rejoiced at what he beheld in them, and expressed himself thus, lest they should suppose he doubted their constancy since he so earnestly exhorted them to perseverance (Php 4:1).
3. Hence we infer that–
(1) A minister ought to be always present with his flock–if not in body, by care and thought and prayer.
(2) A ministers true joy arises from the fact that his people continue and increase in spiritual blessings, not that he himself is enriched in temporals.
(3) The state which occasions his joy should cause his solicitude; for Paul in consequence of his joy at their state, labours the more earnestly lest they be cast down by impostors.
II. The cause of the apostles affection. Note that his praise is most skilful and a strong inducement to perseverance in the thing praised. He who praises what you do declares–
(1) That it is good, for otherwise it would not be fit to be praised.
(2) That it is easy to you, because you have so long effected it.
(3) That it would be disgraceful if you desist, because praise earned is never lost without shame. The apostle rejoiced because of–
1. Their order, which denotes–
(1) The settled manners of the individuals. Goodness of manners is constantly included in order in the scriptures, just as, on the contrary, they who are of bad manners are said to walk disorderly (2Th 3:6).
(2) The well-appointed discipline of the Church; which teaches ministers to rule well, subjects to obey duly; and compels the negligent and refractory to perform their duty (1Co 14:40; 1Ti 1:3).
(3) Their agreement and concord. Order is a military term, and denotes a compact body of soldiers marshalled in due order. He intimates, therefore, that he regarded them as a well arranged phalanx, cleaving together in the unity of the faith, and therefore invincible.
2. Their steadfastness of faith in Christ, which denotes–
(1) That they suffered not the true doctrine to be wrested from them, but remained firm and unmoveable in it like soldiers at their post.
(2) That they did not permit strange doctrines to mingle with it; but filled their minds with sacred truth, the inventions of men being excluded from the business of faith. For that is properly said to be solid which is full of itself alone.
3. Hence we learn–
(1) when the mind wavers and vacillates between various opinions, that is not a steadfast faith, but an empty shadow of it. It is the will of God, therefore that our assent to the cause of religion be without hesitation. A faith suspended between conflicting opinions is reproved (1Ki 18:11).
(2) That faith also which together with the gospel admits the traditions and inventions of men is not steadfast but hollow. (Bp. Davenant.)
Phases of human nature
I. A power that is common to man as man. Though I be absent spirit. Here is a power of going forth from the body–visiting distant scenes and taking an interest in them. This power we are always using. Our minds are ever away somewhere–they move with lightning rapidity across oceans, continents, and even worlds; they span the ages in a moment. We thank God for this power. Brutes have it not; it makes us indepen dent of time and space, and gives to life an eternal freshness and an infinite variety.
II. A spiritual condition peculiar to some men.
1. Spiritual order- harmony with ourselves, the universe, God.
2. Stability. Steadfastness to Christ, settled in hope, confidence. What a blessed state! how devoutly to be desired!
III. A social delight experienced by Christly men. Joying, etc. Though Pauls body was in Rome, his spirit was in Colossae rejoicing in the happiness of the Christians there. (D. Thomas, D. D.)
The separation of friends
I. The condition anticipated–Though I be absent in the body.
1. Whatever may be the number and importance of our relations to our fellows, we are unable to be personally in contact with them in every place. Mercifully we are not permitted to be ubiquitous, and are only suffered to be migratory for self-preservation. This restriction promotes the order, improvement, and happiness of society.
2. But is not it a hindrance to the discharge of our relationships to be absent from them? No, or it would not be made the rule for us by an all-wise God. Observe how it is made the law of Providence in regard to our nearest relations: A man shall leave father and mother, and cleave to his wife. In how many business necessitates absence in the flesh.
3. God would teach us by this law–
(1) The temporary nature of existing relations in the flesh, so that we are warned not to regard such as our highest ties. Father and mother, husband and wife, are sweet bonds; but the fact that so many circumstances cause absence, and that death will soon close such relations, ought to lead us to seek other and more enduring relations in the spirit. Who is my mother, said Jesus. He that doeth the will of God, etc.
(2) The duty of improving our relationships while yet present. Did we realize the law of absence would not a greater spirit of kindness, forbearance, and service be excited?
(3) Not to look to the arm of flesh, but to God. The tendency to make much of the human instrument because he is present is natural to man. Christ declared His absence in the flesh to be expedient for His disciples. Who can doubt that one design of Christ in the changes of spheres appointed to His ministers, e.g., is to elevate His Churchs faith and to excite them to rely on His Spirit.
(4) The cultivation of Christian love in its highest exercise. The love exercised when present has to be purified from inferior motives by absence. Absence from his country purifies the fires of a patriots love. So instead of loving the Colossians less, Paul loved them the more.
II. The communion maintained. Happily we are so constituted that the law which compels our fleshly separations is abundantly compensated by the liberty of the spirit. Paul was with the Colossians in spirit, praying for them wherever he might be, and meeting them around a common mercy seat. (G. B. Birch.)
Apostolic praise of order and stability
The apostle commended–
I. The external order of the church–Beholding your order. This is mentioned first because it first meets the eye, though all external discipline must spring from faith.
II. The apostle cherished a deep, personal interest in their welfare.
1. In spirit He was present with them.
2. While the Church pre serves its order and stability it is invulnerable.
3. It is cause of rejoicing when the Church faithfully maintains the conquests already won. (G. Barlow.)
Order and steadfastness
The apostle looked forth from Rome with that spiritual second sight to which distance is as nothing. He surveyed churches remote in space, the Colossian among the rest. In praising its condition, he uses an image derived from the order and solidity of the soldiers of the Praetorian guard, whom he saw so constantly during his captivity (Php 1:13; Eph 6:11; Php 4:7). Order properly consists in the due disposition of parts in reference to the whole; steadfastness lit. what is made firm; hence sometimes the solidified body, the solid strength of an army (1Ma 9:14; 1Ma 10:50). The first is the orderly organization, without which strength evaporates; the second solid strength, without which order is a hollow parade. The Churchs proper organic form and solid definite conviction of the unalterable elements of the Christian creed are closely connected in the apostles mind as they have been in the history of the Church. The Colossian Church presents itself to him as an army–as to the Churchs form, in serried order; as to the Churchs creed, solid at the core. (Bp. Alexander.)
A lofty Church ideal.
I.
1. Paul was no martinet, anxious about the pedantry of the parade ground, but he knew the need of organization and drill–a place for every man and every man in his place. Order does not merely mean obedience to authority. There may be equal order under widely different forms of polity. The legionaries were drawn up in close ranks, the light armed skirmishers more loosely. In the one case the phalanx was more, and the individual less; in the other, more play was given to the single man; but the difference between them was not that of order and disorder, but that of two systems, each organized but on different principles, and for different purposes.
2. Some Churches give more weight to the principle of authority; others to that of individuality; but the former has no right to reproach the other as necessarily defective in order. Some Churches are all drill; the Churches of looser organization are in danger of making too little of organization. But both need that all their members should be more penetrated with the sense of unity, and should fill each his place in the work of the body. The proportion of idlers in all Churches is a scandal and a weakness. However officered a Church may be, no joy would fill an apostles heart in beholding it, if the mass of its members had no share in its activities. Every society of professed Christians should be like a man-of-wars crew, each of whom knows the exact inch where he has to stand when the whistle sounds, and the precise thing he has to do in gun drill.
II. Inwardly, a stedfast faith.
1. Perfection of discipline is not enough. That may stiffen into routine if there be not something deeper. We want life even more than order. The soldiers who set David on the throne were men that could keep rank, they were not of a double heart–discipline and whole-hearted enthusiasm. Both are needed. If there be not courage and devotion, there is nothing worth disciplining. The Church that has the most complete order and not also steadfastness of faith will be like the German armies, all pipe-clay and drill, which ran like hares before the ragged levies which the French revolution flung across the border.
2. If the rendering steadfastness be adopted, the phrase will mean firmness which characterizes your faith. But some propose foundation, that which is made steadfast, in which case the meaning will either be the firm foundation (for your lives) which consists of your faith, or, the firm foundation which your faith has. Paul rejoices, seeing that their faith towards Christ has a basis unshaken by assaults.
3. Such a rock foundation and consequent steadfastness must faith have, if it is to be worthy of the name, and to manifest its true power. A tremulous faith may be a true faith, but the very idea of faith implies solid assurance and fixed confidence. It should not be like a card castle that the light breath of a scornful laugh will throw down, but a tower of strength that stands foursquare to all the winds that blow. We should seek to make it so, nor let the fluctuations of our hearts cause it to fluctuate. And that we may do so we must keep up a true and close communion with Jesus Christ. (A. Maclaren, D. D.)
The faith and order of the gospel recommended.
I. The order of a gospel church. It was the constant custom of the apostles to organize their converts into Churches (Act 15:36; Act 15:41). The order may be considered in relation to the whole Church as a body (1Co 14:40; Tit 1:5), and to its members in their personal behaviour (2Th 3:6; 2Th 3:11). Both of these will be taken in ii we consider the order of a Church of Christ.
1. With respect to its constitution.
(1) New Testament Churches consist of such Christians as meet together in a given place for religious worship and discipline. The word Church signifies
(a) the catholic invisible Church which consists of all the elect united to Christ their head (Eph 1:22; Eph 5:25):
(b) the universal visible Church or kingdom of Christ;
(c) a Christian family all of which are professed believers joining together in the worship of God (Col 4:15; Rom 16:3; Rom 16:5; Rom 16:10; Rom 16:15).
(d) But the most common sense is that of particular Churches founded for the celebration of sacred ordinances. Hence we read of the Church at Corinth, at Rome, etc.
(2) These Churches consist of professing believers who, in the judgment of charity, are real saints (Col 1:2; Rom 1:7; 1Co 1:2, etc.)
(3) These professing believers are formed into a Church state, by mutual agreement, for walking together in all the ordinances of Christ according to the will of God (Mat 18:15-20; 2Co 8:5; Act 2:41-42; Act 2:46; 2Co 9:13).
2. With respect to its officers. It cannot be completed without these who ate necessary for the regular adminstration.
These are–
1. Bishops or Elders (Php 1:1; Act 20:28), whose office is to feed the flock (Act 20:17; Jer 3:15), to rule well and labour in word and doctrine (1Ti 5:17).
2. Deacons, who have care of the secular affairs of the Church (Act 6:1-15.)
3. With respect to its worship. A particular Church is the seat of all ordinances, and when it is furnished with proper officers it is in due order for the celebration of them. Churches ought to join in the ordinances of general communion, whether they have a pastor or not (Act 12:5; Mat 18:19-20). But preaching, blessing in the name of the Lord, and the administration of the sacraments are a proper province of the pastor, with the agreement of the Church as to time and place. As ministers are not to be lords over Gods heritage (1Pe 5:3; 2Co 1:24), so neither they nor the people are to call any man master (Mat 23:8-10).
4. As to its discipline (Mat 18:17; 2Co 2:6-8). As any society has the right of including and excluding members, so has the Church. And as for government, Act 15:1-41. shows that even when apostles were presiding the Church had a right of being consulted.
5. With respect to the purity of its manners, and the behaviour of its members towards one another and their pastor. They are saints and should be holy; they are brethren and should be kind and helpful; they are under their pastors (Heb 13:17) and should encourage, strengthen, and submit to them.
II. The steadfastness of their faith in Christ,
1. Christ is the object of their faith.
2. Faith is the doctrine (Gal 1:23; Php 1:27; Jud 1:3) and the grace of faith. Both are probably meant here (see verses 7, 8, and verse 6).
3. Steadfastness signifies–
(1) The substantial solidity of their faith in opposition to flashy notions and corrupt mixtures (1Co 2:5, and verses 4, 7, 8.).
(2) Its strength in opposition to weakness (Rom 4:18; Rom 4:21).
(3) Its constancy m opposition to wavering (Heb 6:19; Eph 4:14-15; Col 1:23; Heb 10:39).
(4) A holy resolution or courage, in opposition to shyness or cowardice in their profession of it (Col 1:4; Rom 1:8; 1Th 1:8; Heb 10:23).
III. The joy that attends the beholding of these.
1. On the part of pastor, people, and other Churches.
2. Because thereby Christ is honoured, the Church edified, religion recommended, the faith confirmed, and other believers encouraged. (J. Guyse, D. D.)
The value of steadfast faith
Faith is the standard-bearer in every spiritual conflict; and if the standard-bearer fall, then it is an evil day. If faith fails, everything fails: courage fails, patience fails, hope fails, love fails, joy fails. Faith is the root-grace; and if this be not in order, then the leafage of the soul, which shows itself in the form of other graces, will soon begin to wither. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. For though I be absent in the flesh] It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical:-
,
,
, …
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For though I be absent in in the flesh, yet am I with you in the spirit: to prevent any surmise that his distance at Rome might take him off from minding of them at Colosse, he shows that the great affection he bare to them did oblige him to interest himself in all their concerns, (the care of all the churches being incumbent on him, 2Co 11:28), and therefore that his bodily confinement at Rome did not hinder his presence with them in spirit. Not that we can conclude, that by some extraordinary operation of the Holy Ghost God gave him now and then a clear prospect of what they did, as he did to Elisha of Gehazis behavior, 2Ki 5:26; and to Ezekiel in Babylon of the secret actions of the Jews in Jerusalem; but that he was with them as with the Corinthians, 1Co 5:3, when distant in body his thoughts and affections were exercised about them.
Joying and beholding your order; as it follows there is moving of fears lest they shonld be insnared, so of joy understanding their
order, i.e. their good estate, constitution, and consent in orderly walking and discipline, 1Co 14:10; 1Th 4:1; 5:14.
And the stedfastness of your faith in Christ; and the firmament of their faith in Christ, it being (if genuine) as firm as the firmament itself; stable as the heavens and heavenly bodies, keeping their constant stations and regular courses, and admitting nothing heterogeneous into them: all heavenly truths are as fixed stars in this orb. Seeing all grace, because Divine, hath an establishing proverty; so faith coming from the eternal mountains, all graces being connected in faith, which is a kind of firmament to them all, it comes to pass that faith, in actuating any true grace, gives a strength and further growth to every other grace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Forargument against theirsuffering themselves to be beguiled, drawn from a regard tohis personal authority as though he were present.
joying andbeholdingbeholding with joy.
orderyour goodorder; answering to “knit together” (Col2:2) as a well-organized body; the same Greek as that forknit together, is used of the body” of the Churchcompacted,” in Eph4:16. Compare 1Co 14:33;1Co 14:40.
steadfastnessGreek,“the firm (or ‘solid‘) foundation.” As”order” expresses the outward aspect of the Church; so”steadfastness” expresses the inner basis on which theirChurch rested. The Greek literally implies not an abstractquality, but the thing in the concrete; thus their “faith”here is the solid thing which constituted the basis oftheir Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For though I be absent in the flesh,…. Or body, as the Ethiopic version reads it, and as it is expressed in 1Co 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?” 2Ki 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, So 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!
Fuente: John Gill’s Exposition of the Entire Bible
Though ( ). Not (even if).
Yet (). Common use of in the apodosis (conclusion) of a conditional or concessive sentence.
Your order ( ). The military line (from ), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line.
Steadfastness (). From (from ) to make steady, and probably the same military metaphor as in just before. The solid part of the line which can and does stand the attack of the Gnostics. See Ac 16:5 where the verb is used with and 1Pe 5:9 where the adjective is so used. In 2Thess 3:6; 2Thess 3:8; 2Thess 3:11 Paul speaks of his own (orderly conduct).
Fuente: Robertson’s Word Pictures in the New Testament
Order [] . Or orderly array. A military metaphor, quite possibly suggested by Paul ‘s intercourse with the soldiers in his confinement. See on Phi 1:13.
Steadfastness [] . Only here in the New Testament. See on 1Pe 5:9. The kindred adjective stereov solid, occurs 2Ti 2:19; Heb 5:12; 1Pe 5:9; and the verb stereow to make solid, Act 3:7; Act 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up : your solid front, close phalanx. The verb is found in this sense in the Apocrypha, 1 Macc. 10 50, “ejsterewse ton polemon, he solidified the battle; massed his lines. Compare Eze 13:5, where the noun has the sense of stronghold :” They stood not ejn sterewmati in the stronghold. “So Psa 17:2,” The Lord is my strength; ” stronghold or bulwark. The firmament, Gen 1:6; Eze 1:22. In Est 9:22, of the confirmation of a letter.
Fuente: Vincent’s Word Studies in the New Testament
1) “For though I be absent in the flesh” (ei gar humas kai te sarki apeimi) “For if indeed I am absent in the flesh,” or “though away, removed from you in bodily person or presence.
2) “Yet am I with you in the Spirit” (alla to pneumeti sun humin eimi) “Yet I am with you (in colleague with you) in the spirit,” in the sense of spiritual love and affection and influence of his prayers and writings, 1Th 2:17; 2Ki 5:26.
3) “Joying and beholding your order,” (chairon kai blepon humon ten taksin) “rejoicing and seeing your order;” or beholding, observing from a distance, their order as reported by Epaphras their church messenger and servant to Paul, Col 1:7; 1Co 14:40.
4) “And the steadfastness of your faith in Christ” (kai to steroma tes eis Christon pisteos humon) “and the firmness of your faith in Christ;” as they stood for right, firmly resisting wrong, 1Pe 5:9; Jas 4:7; 1Co 15:57-58.
“Order” and “steadfastness” as here used, were military terms Paul often used regarding true soldiers of the cross and soldiers of light As God is a God of order and steadfast perseverance in his purposes, so should his soldiers order their lives for their captain, Eph 6:10-18.
Fuente: Garner-Howes Baptist Commentary
5. For though I am absent in body. Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present. By praising, also, their present condition, he admonishes them not to fall back from it, or turn aside.
Rejoicing, says he, And seeing, that is — “Because I see. ” For and means for, as is customary among the Latins and Greeks. “Go on as you have begun, for I know that hitherto you have pursued the right course, inasmuch as distance of place does not prevent me from beholding you with the eyes of the mind.”
Order and steadfastness. He mentions two things, in which the perfection of the Church consists — order among themselves, and faith in Christ. By the term order, he means — agreement, no less than duly regulated morals, and entire discipline. He commends their faith, in respect of its constancy and steadfastness, meaning that it is an empty shadow of faith, when the mind wavers and vacillates between different opinions. (352)
(352) “ Quand l’esprit est en branle, maintenant d’vne opinion, maintenant d’autre;” — “When the mind is in suspense, now of one opinion, then of another.”
Fuente: Calvin’s Complete Commentary
5. For though I am absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ.
Translation and Paraphrase
5. (Please do not think that my absence from you makes me indifferent about your Christian life,) for (even) if I am absent from you in the flesh, yet I am with you in the spirit, rejoicing (in your faith and love), and beholding your (good) order (in organization, worship and association together), and the firmness of your faith toward Christ.
Notes
1.
When the Colossians were confronted with persuasive speaking by someone with new light on religion, they could very wisely in their imaginations picture Paul as being in their midst, perhaps shaking his head in disapproval at the doctrines that downgraded Christ and upgraded human knowledge.
2.
Paul though physically absent from the Colossians, was always with them in spiritin desire and in remembrance. The truth of his teachings was always with them.
3.
When Paul imagined himself as being with the Colossians, he found himself rejoicing, and visualizing in his mind their good order and the steadfastness of their faith in Christ.
4.
A good church needs orderorder in organization, in their public meetings, and other dealings together. There is no inflexible pattern in the New Testament that constitutes good order for all the churches. What is good in one church might not work in another. Let all things be done decently and in order. 1Co. 14:40. Order in a church is as necessary as order in an army. A good church needs soldierly discipline.
5.
Unpretended stedfast faith in Christ is one of the grand goals of our labors for Christ. 1Ti. 1:5.
6.
Features of a faithful church:
(1)
Comforted, courageous hearts; (Col. 2:2)
(2)
Unity (knit together).
(3)
Love.
(4)
Full assurance.
(5)
Understanding.
(6)
Power to resist alluring teaching; (Col. 2:4)
(7)
Good order; (Col. 2:5)
(8)
Stedfast faith; (Col. 2:5-6)
(9)
Thanksgiving; (Col. 2:7)
Study and Review
42.
What connection can you make between Col. 2:4 and Col. 2:5?
43.
In what way was Paul with them? (Col. 2:5)
44.
What were Pauls feelings as he imagined himself being with the Colossians?
45.
What two things about the Colossians did Paul behold with joy?
46.
In what respects (possibly) did the Colossians have order?
Fuente: College Press Bible Study Textbook Series
(5) Absent in the flesh.Comp. 1Co. 5:3, I as absent in body and present in spirit.
Your order, and the stedfastness.The word order is used in 1Co. 14:40; the word stedfastness, or solidity, is not found elsewhere in the New Testament, though the verb from which it is derived is found in Act. 3:7; Act. 3:16; Act. 16:5, and the original adjective, from which the verb is derived, in 1Pe. 5:9, stedfast in the faith. From the days of the ancient Greek interpreters downwards, it has been noted that both words have military associationsthe one being used for discipline generally, and the other for the firm compact solidity of the phalanx; and (as in Eph. 6:11-17) that the use of them may have been suggested by St. Pauls captivity under military guard. If both words be referred to their faith, the Apostle obviously characterises it as having right order (or, harmony) in its various parts, and a strong solidity against all trials.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Your order As yet they were a compact, well-organized body, standing in solid phalanx firmly in the faith. No wonder that Paul rejoiced, as with his mind’s eye he saw them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Col 2:5. Yet am I with you in the spirit, As this stands opposed to in the flesh, it seems most reasonable to understand it of St. Paul’s own spirit, and not, as some have thought, of the Holy Ghost. See 1Co 5:3. 2Ki 5:26. The word , rendered order, is a military term, and signifies that beautiful order and disposition, in which an army appears when arrayed for battle.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 2:5 . A special reason, having reference to his bodily absence, by which his readers are encouraged not to allow themselves to be deceived.
] with respect to the flesh, i.e. bodily . Comp. 1Co 5:3 .
] at , yet am I on the other hand , beginning the apodosis; see on Rom 6:5 and 1Co 4:15 .
] with respect to the spirit, i.e. mentally; my spirit, translating itself in thought into your midst, is along with you. Erroneously Grotius: “Deus Paulo revelat , quae Colossis fierent,” so that would be meant of the Holy Spirit. According to Wiggers, in the Stud. u. Krit . 1838, p. 181, and Vaihinger, in Herzog’s Encyklop . IV. p. 79, takes for granted the apostle’s having been there previously . A quite groundless assumption; the verb expresses ( ) the being away from , but does not indicate whether a person had been previously present or not, which can only be gathered from the connection or other circumstances of the case. In this case the context directly indicates, by Col 2:1 , that a bodily had not occurred. It is otherwise in 1Co 5:3 ; 2Co 10:1 ; 2Co 10:11 ; 2Co 13:2 ; 2Co 13:10 ; Phi 1:27 . Prom the similar expression in 1Co 5:3 . Theodoret nevertheless infers that Paul .
] in your society, among you . Comp. Luk 8:38 ; Luk 22:56 ; Phi 1:23 ; 1Th 4:17 ; 2Pe 1:18 , et al .
. ] There is here no illogical prefixing of the in the lively feeling of joy (Huther, comp. de Wette); rather expresses joy at the fact that he is with them spiritually, and . . . . then adds what at this joyful being with the Colossians he sees in them , so that the description thus advances with . .: in spirit I am along with you, rejoicing in this mental presence, and therewith seeing , etc. Comp. also Hofmann, who, however, imports into the pregnant meaning not conveyed by the simple verb; it is as plainly present to my soul, as if I saw it with my eyes. This would be . , or . . Renderings blending the ideas, such as gaudeo videns (Grotius, Wolf, Bhr, Baumgarten-Crusius, Bleek, and others), or beholding with joy (Bengel, Heinrichs, Flatt), are at variance with the words as they stand. Some erroneously cite Josephus, Bell . iii. 10. 2, where (not ) means: I rejoice, when I even see it. Winer, p. 438 [E. T. 589], and Fritzsche, ad Rom . II. p. 425, supply with the words: concerning you . But the supplying of is not justified by the context, which naturally suggests joy at the being together with the readers , for . stands alongside of this as an accompanying relation without any other definition of object. And according to this view there is no ground at all for an explicative rendering of , which Winer still admits (so also Bhmer and Olshausen).
The testimony, moreover, which is given to the readers by . . . is not inconsistent with the anxious conflict in Col 2:1 ; but, on the contrary, makes the latter, in a psychological point of view, all the more conceivable, when the dangers which threatened a state of things still even now so good are considered.
. ] The prefixed pronoun owes this position to the favourable expectation which the Colossians, more than many others , have awakened in the apostle. The is order , orderly condition. Its antithesis is , Plato, Tim . p. 30 A. For the idea see Plato, Gorg . p. 504 A: , Polyb. i. 4. 6: . , iii. 36. 6: . . It is often used of the organized condition of the state , Dem. 200. 4, Plat. Crit . p. 109 D; elsewhere also (see Sturz, Lex. Xen . IV. p. 245) of the army , sometimes to designate a section of it (a company of two ), and sometimes to express its regular arrangement in rank and file (Thuc. iii. 87. 2, iv. 72. 2, 126. 4, viii. 69. 1). Hofmann [83] takes both . and in a military sense. But the two words have not in and of themselves the military sense; they would receive it from the context, which is not the case here. Moreover, the meaning fortress, military bulwark , is expressed not by generally, but by or , 2Co 10:4 . Hence, if we would avoid arbitrariness, we can only abide by the view that here means the orderly state of the Christian church , which has hitherto not been disturbed by sectarian divisions or forsaken by the readers. Comp. 1Co 14:40 . To this outward condition Paul then subjoins the inner one, by which the former is conditioned: and the solid hold of your faith in Christ. , firmamentum , that which has been made firm (Arist. partt. an . ii. 9; Theophr. H. pl . v. 7. 3), a late word, often found in LXX., Aquila, Theodotion, Symmachus, and Apocrypha (see Schleusner, Thes . V. p. 102 f.), represents the stedfastness and immoveableness of faith in such a way, that the latter appears as protected by a strong work (with solid foundation, masonry, etc.) from injury (Eze 13:5 ; Psa 18:2 ; Psa 3 Esdr. 8:81). On the subject-matter, comp. Act 16:5 : , 1Pe 5:9 : . The abstract firmness , however (Huther, de Wette, Baumgarten-Crusius, Bleek, and older expositors), which would be , is never designated by the word. Chrysostom explains rightly: , . The genitive , finally, is not to be taken in such a way as to make faith the (Hofmann), which protects the readers, as if it were ; but as the genitive of the subject , in such a way that their faith has the securing it, which Paul spiritually sees.
To call in question the unseducedness here attested (Baumgarten-Crusius, who leaves it a question whether the sense is not merely: “ if it is so”), or to refer it to only a part of the church (Flatt), is a quite arbitrary result of unduly pressing the general utterance of commendation.
[83] Whom Holtzmann, p. 177, has too rashly followed.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.
Ver. 5. Your order, and the stedfastness ] Faith and order, that is, doctrine and discipline, saith one. These two make the Church “fair as the moon, clear as the sun, and terrible as an army with banners,” Son 6:10 .
The stedfastness of your faith ] Gr. . The firmament of your faith. As in the first creation, so in the new creature, there is first the light of knowledge; secondly, the firmament of faith; thirdly, repentant tears and worthy fruits, as seas and trees, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] personal ground, why they should not be deceived: for though I am also (in the force of the does not extend over the whole clause introduced by the , as it does in , but only belongs to the word immediately following it, which it couples, as a notable fact, to the circumstance brought out in the apodosis: so , , , , Soph. d. Tyr. 302. See Hartung, i. 139) absent (there is no ground whatever from this expression for inferring that he had been at Coloss, as Wiggers supposed, Stud. u. Krit. 1838, p. 181: nor would the mere expression in 1Co 5:3 authorize any such inference were it not otherwise known to be so) in the flesh ( Col 2:1 reff.), yet ( introduces the apodosis when it is a contrast to a hypothetically expressed protasis: so Hom. Il. . 81 f., . , , . See Hartung, ii. 40) in my spirit (contrast to : not meaning as Ambrst. and Grot., ‘Deus Paulo revelat qu Colossis fierent’) I am with you (reff.) rejoicing (in my earlier editions, I referred to the fact of rejoicing at being able thus to be with you in spirit: but I see, as pointed out by Ellic., that this introduces a somewhat alien thought. I would now therefore explain it, not exactly as he does, by continuing the , but as referring to their general state: rejoicing as such presence would naturally suggest: the further explanation, &c., following) and (strictly copulative: there is no logical transposition, as De W., al.: nor is explicative, ‘ rejoicing, in that I see ’ as Calv., Est., al.: nor, which is nearly allied, is there any hendiadys, ‘ I rejoice, seeing ,’ as Grot., Wolf, al.: nor need be supplied after , as Winer and Fritzsche: but as above. The passage of Jos. in ref. is rather a coincidence of terms than an illustration of construction) seeing your order ( . , Polyb. i. 4. 6: see also 36. 6; Plato Gorg. p. 504 a. It is often used of the organization of a state, e.g. Demosth. p. 200. 4, . Here it imports the orderly arrangement of a harmonized and undivided church. Mey.) and (as was the outward manifestation, so this is the inward fact on which it rested) the solid basis ( . , . Chrys. It does not mean ‘ firmness ’ (Conyb.), nor ‘ stedfastness ’ (E. V.), nor indeed any abstract quality at all: but, as all nouns in – , the concrete product of the abstract quality) of your faith on Christ .
Fuente: Henry Alford’s Greek Testament
Col 2:5 . is difficult. Meyer thinks that the fact of his spiritual presence is mentioned, in contrast to his bodily absence, as a reason why they should not let themselves be deceived. Ellicott (after Chrysostom) thinks that he is explaining why he can advise them, it is because he thus knows their need. Lightfoot, Soden, Findlay and Haupt think he explains his warning by his personal interest in them. goes closely with . The dative is one of reference, and is equivalent to “in the body”. There is not the least ground for the inference that Paul had ever been to Coloss. : not “by the Holy Spirit,” but “in spirit”. Paul’s own spirit is meant as in 1Co 5:3-4 . : not simply among you, but “united with you through the warmest community of interest” (Sod.). . Many take this as if it were equivalent to “rejoicing to see,” but it is questionable if the words can mean this. If the object of his joy is the condition of the Church, we should have expected an inversion of the order, first seeing and then rejoicing at what he saw. Lightfoot explains the order as indicating that he looked because it gave him joy to look. Ellicott assumes a continuation of the words , “rejoicing with you and beholding”. Meyer thinks means rejoicing to be thus present with you in spirit. It is very difficult to decide as to the meaning, possibly Ellicott’s view is best. . A military sense is often found in both of these nouns, though sometimes (as by Ol.) it is restricted to the latter. Meyer and Abbott deny the military reference altogether. Both words are used in a military sense, but this is suggested by the context, and it is said that “here the context suggests nothing of the kind” (Abb.). Haupt decides for it on the ground of the connexion. If the terms had been general, Paul would not have placed his joy over their order before his mention of their faith. But in representing them as a well-ordered army, and then expressing the same idea under the image of a bulwark which consists in their faith, the order is correct. It is, however, very questionable if an argument from order of this kind is to be pressed. Lightfoot translates “solid front”. It may have simply the sense of firm foundation. Whatever the precise force of the words, it is clear that the Church as a whole remained true to the doctrine it had been taught. : cf. Act 16:5 , 1Pe 5:9 .
Fuente: The Expositors Greek Testament by Robertson
though = even if (App-118., a).
with. App-104.
spirit. App-101.
beholding. App-133.
order. See 1Co 14:40.
stedfastness. Greek. stereoma. Only here.
faith. App-150.
in = unto. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] personal ground, why they should not be deceived: for though I am also (in the force of the does not extend over the whole clause introduced by the , as it does in , but only belongs to the word immediately following it, which it couples, as a notable fact, to the circumstance brought out in the apodosis: so , , , , Soph. d. Tyr. 302. See Hartung, i. 139) absent (there is no ground whatever from this expression for inferring that he had been at Coloss, as Wiggers supposed, Stud. u. Krit. 1838, p. 181: nor would the mere expression in 1Co 5:3 authorize any such inference were it not otherwise known to be so) in the flesh (Col 2:1 reff.), yet ( introduces the apodosis when it is a contrast to a hypothetically expressed protasis: so Hom. Il. . 81 f., . , , . See Hartung, ii. 40) in my spirit (contrast to : not meaning as Ambrst. and Grot., Deus Paulo revelat qu Colossis fierent) I am with you (reff.) rejoicing (in my earlier editions, I referred to the fact of rejoicing at being able thus to be with you in spirit: but I see, as pointed out by Ellic., that this introduces a somewhat alien thought. I would now therefore explain it, not exactly as he does, by continuing the , but as referring to their general state: rejoicing as such presence would naturally suggest: the further explanation, &c., following) and (strictly copulative: there is no logical transposition, as De W., al.: nor is explicative, rejoicing, in that I see-as Calv., Est., al.: nor, which is nearly allied, is there any hendiadys, I rejoice, seeing, as Grot., Wolf, al.: nor need be supplied after , as Winer and Fritzsche: but as above. The passage of Jos. in ref. is rather a coincidence of terms than an illustration of construction) seeing your order ( . , Polyb. i. 4. 6: see also 36. 6; Plato Gorg. p. 504 a. It is often used of the organization of a state, e.g. Demosth. p. 200. 4, . Here it imports the orderly arrangement of a harmonized and undivided church. Mey.) and (as was the outward manifestation, so this is the inward fact on which it rested) the solid basis ( . , . Chrys. It does not mean firmness (Conyb.), nor stedfastness (E. V.), nor indeed any abstract quality at all: but, as all nouns in -, the concrete product of the abstract quality) of your faith on Christ.
Fuente: The Greek Testament
Col 2:5. , joying and beholding) i.e. beholding with joy.-, order) lest anything should be out of joint (lame), Heb 12:13. Both individuals and those who are joined together should maintain order. Paul looks to those joined together, that they be knit together, , Col 2:2.-, stedfastness) that it may not easily lose order. Stedfast faith does not permit anything to be removed out of its order. This stedfastness is required in individuals, as the full assurance in Col 2:2. Order is understood to belong to love Faith is stedfastness when it is itself stedfast.
Fuente: Gnomon of the New Testament
Col 2:5
Col 2:5
For though I am absent in the flesh, yet am I with you in the spirit,-Pauls heart was really with the Colossian Christians, from whom he was absent, and whom he had never seen.
joying and beholding your order, and the steadfastness of your faith in Christ.-Through the reports of Epaphras he could see and enjoy their order and the steadfastness of their faith as though he was present with them and saw it. [They held their position as good soldiers of Christ, and their faith in him enabled them to present to every enemy an immovable line of battle. The tone of this verse suggests that looseness of faith exposes Christians to disastrous results.]
Fuente: Old and New Testaments Restoration Commentary
be: Col 2:1, 1Co 5:3, 1Co 5:4, 1Th 2:17
and beholding: 2Ch 29:35, 1Co 11:34, 1Co 14:40
and the: Rth 1:18, Psa 78:8, Psa 78:37, Act 2:42, 1Co 15:58, 1Co 16:13, 1Th 3:8, Heb 3:14, Heb 6:19, 1Pe 5:9, 2Pe 3:17, 2Pe 3:18
Reciprocal: Num 2:17 – tabernacle Num 7:11 – General Num 10:28 – according 2Ki 5:26 – Went 2Co 7:7 – but Phi 1:4 – with Phi 2:2 – Fulfil Tit 1:5 – set
Fuente: The Treasury of Scripture Knowledge
(Col 2:5.) , -For though indeed in the flesh I be absent, yet in the spirit with you am I. gives the reason why the writer so warns them. It is refinement on the part of Theophylact to make the sense-I see in spirit the false teachers, and therefore bid you be on your guard. The meaning is very plain. Personally the apostle was not, and could not be, at Colosse; but mentally he was there. In 1Co 5:3-4, the apostle employs -a more Hellenic phrase. It is in opposition to the plain sense to refer , with Ambrosiaster, Grotius, and Lord Barrington, to the Holy Spirit; as if a special inspiration had kept the apostle cognizant of what was transacting at Colosse. When one takes a very deep and continuous interest in a distant community, he is not only ever picturing them to his imagination, but he so transports himself, in idea, to their locality, that he walks and speaks with them, is an inmate of their dwellings and a guest at their table, is engaged in all their occupations, and feels himself for the moment to be one of themselves. So it was with the apostle and the absent church in Asia Minor. is similarly employed in Php 1:23; 1Th 4:17. That this language does not by any means imply a previous residence in Colosse, as Wiggers supposes, has been shown in the Introduction to this volume. The particle is rendered yet-doch, by Huther; attamen, by Bhr-a translation which it may often bear after or . There is no need at all for supposing such an ellipsis as the following,-I am absent, still not wholly ignorant of you, or uninterested in you, , but I am with you in spirit. Hartung, ii. p. 40; Khner, 741, 1, 3; Klotz, Devarius, vol. Col 2:18; and Devarius, vol. Col 1:7.
-Joying and beholding your order. One would naturally expect the apostle to say-seeing and rejoicing; that is, rejoicing because he saw. Bhr adduces Josephus as expressing himself similarly- . But the German commentator misquotes the Jewish historian, or rather the best MSS. show that he uses the participle , as does the apostle, and not the verb. De Wette adopts this form-with joy seeing your order. Calvin and Estius have it-rejoicing because I see your order, and others – gaudeo videns. Winer, followed by Olshausen, takes in the sense of scilicet-I am with you rejoicing, inasmuch as I see your order. Fritzsche is nearer our view when he solves the difficulty thus-rejoicing over you, -laetans de vobis-and seeing your array. Dismissing the idea of a hendiadys and a zeugma-taking in its ordinary sense, and neither as causal nor explicative; and seeing can belong only to one of the verbs , we come to the conclusion of Meyer, that the first participle qualifies the clause-present with you. The meaning is-I am present with you in spirit, rejoicing in this ideal fellowship, and viewing your order. His spiritual presence with them was a source of joy, and it enabled him to see their orderly array and consistency. The sentiment is somewhat similar to that contained in Col 1:3-4. There he says, that the accounts which he had received about them prompted him, as often as he prayed, to thank God for them; here he tells them that his being with them in spirit was a source of joy, and neither of doubt, di squietude, nor sorrow. And the verb is used with special appropriateness, as the apostle supposes himself to be among them, looking around him and taking a survey of their condition. 2Co 7:8; Rom 7:23. Schleusner, referring to a common trope, indeed says quaintly, of the verb – de omnibus reliquis sensibus corporis usurpatur, ut adeo saepe sit audire, as in Mat 15:31, where it is said that the people saw the dumb speak. But the meaning there is not, that they heard them speak, but that they saw the whole phenomenon of the restoration of hearing. The Lexicographer instances also the verse before us, as if the apostle meant to say, that he knew of their order from hearing the reports of others. But such an exegesis is truly bathos, and robs the sentiment of its spirit and beauty.
While the noun , among its other uses, is often found as a military term, denoting the result of that discipline to which an army is subjected, and also sometimes describing the symmetry and arrangement of society; it has besides the emphatic signification of good order. Thus Chrysostom uses, in explanation, . In the latter significant sense, the apostle here employs the term-seeing your good order. What the writer refers to, we may learn from his own usage. And first, the apostle accuses certain members of the church of Thessalonica of a breach of order-that they walked -disorderly; whereas of himself and coadjutors he says- -for we were not disorderly among you, and again, he adds- -for we hear that some among you walk disorderly. 2Th 3:6-7; 2Th 3:11. The disorder referred to in this passage, was the strong and vicious tendency to idleness which had been manifested in Thessalonica-some refusing to work and earn a subsistence, and aiming to throw themselves on the liberality of the richer brethren in the church. This breach of order was private and personal; 1Th 5:14. And secondly, after rebuking the church in Corinth, for the turbulence and confusion caused by the display of spiritual gifts, he sums up by saying-let all things be done decently and in order,- . There had been a social or ecclesiastical breach of order. Perhaps to both kinds of order does the apostle here refer. In their individual consistency and purity of character, in their unshaken attachment to the truth in the midst of seduction, and in all the arrangements and forms of their worship and discipline, such good order was observed, as that error was excluded, unity preserved, and edification promoted. It is a meagre explanation of Michaelis and Heinrichs, to represent this order in the vulgar sense of subjection to the office-bearers, and as opposed to insubordination. Theophylact and Huther are more correct in referring it to love, which at least was the bond of union, and one principal support of order.
-And the solidity of your faith in Christ. The noun is not found elsewhere in the New Testament. Representing, in the first chapter of Genesis, the Hebrew , H8385, and rendered in the Vulgate firmamentum, it signifies something solid or compact, such as the foundation of a building. It naturally came to signify not the object, but the quality which characterizes it-firmness or hardness. Psa 73:4. So that it here points out that feature in the faith of the Colossians which specially commended it to the notice and eulogy of the apostle, to wit, its unyielding nature, or the stiffness of its adherence to its one object-Christ. In such a crisis as that, when fluctuation would have been incipient ruin, it was not the elevation of their faith, nor its growth, nor any of its fruits, but this one feature of it-its unshaken constancy-which the watchful eye of the apostle so carefully noted, and so joyously recorded. Act 16:5; 1Pe 5:9. The very position of the words is emphatic- , as if . distinguished and glorified the faith. [Eph 1:1.] It reposed on Christ-as unshaken as its object. His love never wavers, His power never fails, His fidelity never resiles from its pledge. And those unseen blessings which faith surveys are unchanging in their certainty and glory. The portals of heaven are never barred-its living stream is never dried up; the pearls of its gates are unsoiled, nor is the gold of its pavement ever worn through. Surely, then, faith ought to be as stedfast as the foundation on which it rests, and the object which it contemplates and secures. It is out of place, with Bengel and others, to make this noun a species of adjective to , as if the meaning were firma fides non patitur quicquam ex ordine suo moveri. Nor is it warrantable on the part of Olshausen and Meyer, to take in its military sense, and to make the power which strengthens for the fight, or a species of fortification by which they were defended. is, indeed, employed to represent the Hebrew , H6152 in Psa 18:2, but the Greek translation is according to the general sense of the Hebrew term,-the proverbial firmness of a rock. In 1Ma 9:14, quoted by Meyer, is not the fortification of the camp, but the strength of the army, that portion which could be relied upon for its prowess. In the Version of Symmachus, Isa 26:1, it represents the Hebrew , which the Seventy render ; the principal idea of the original term being strength, while bulwark, antemurale, is only a secondary and technical application. It is a curious reading of the clause which occurs in Augustine and Ambrosiaster-the former having id quod deest fidei vestrae in Christo, and the latter, supplens id quod deest utilitati fidei vestrae in Christum-implying that they both read for .
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 2:5. The Colossian church had not yet departed from the faith, but it was in danger and the apostle is warning them. For the present, he is pleased with their excellent devotion to Christ, and wishes to have them continue in the same status. He was not in their midst bodily but was there in spirit or mind, and took joy from what he could behold through the things he had “heard” (chapter 1:4). Order is from TAXIS, which Thayer defines at this place, “orderly condition.” It does not mean any set routine to be followed in a mechanical order, but denotes that the church at Colosse had some system in its procedure. It is the same thought expressed in 1Co 14:40, “Let all things be done decently and in order.”
Fuente: Combined Bible Commentary
Col 2:5. Absent in the flesh, etc. External bodily presence is contrasted with spiritual presence; with you in the spirit. Spirit is here used in the psychological sense = the human spirit, in contrast with flesh (= body). This contrast is usually expressed by Paul in other terms (see mare, references), since flesh and spirit are used by him especially in a technical theological sense.
Joying and beholding. This describes how he was present in the Spirit. The connection of the two words is variously explained; but it seems best to take them together, the second being a mere special and explanatory addition to the first, and both governing the following words as objects. This must not be regarded as a logical inversion. The contemplation of their orderly array, although it might have been first the cause, was afterwards the consequence of the Apostles rejoicing. He looked, because it gave him satisfaction to look (Lightfoot). His joy on this account enchains him, so that he stands there as a spectator (Braune).
Your order. A military figure, readily suggested to a Roman prisoner, and referring to the external department of the Church.
And the stedfastness; also a military term, meaning the firm, solid basis, rather than the quality of firmness. It points to the internal condition of the Church.
Of your faith in Christ. Belonging to your faith, or, presented by your faith. After these words we have no reason for doubting that the Church of Colossae, though tried by heretical teaching, was substantially sound in the faith (Ellicott).
Fuente: A Popular Commentary on the New Testament
“For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ.”
The New International Version translates “beholding your order” as “Delight to see how orderly you are.” In Luk 1:8 the term is used in reference to the courses of the priests. Hummm you don’t suppose we are to have order in our churches do you – order – organization – seems to be the thought of the passage.
Some disdain organization in a church – that is just wasted time – hummmmm, but Paul didn’t seem to think so. One of the things I learned many years ago about people is that they like order and they dislike disorder and change. In short, we like our rut. This is not bad, in my opinion. Our personal lives oft times are in such terrible disorder due to our schedules and our commitments, and we just really enjoy the order that we find when we enter the church doors – it is one place where we can feel comfortable and be refreshed.
The term actually is used of soldiers standing shoulder to shoulder ready to march.
It is a faith that is fixed or stable. The interest is that they all have this stability of faith. The term “stereotype” a printer’s term for a plate ready for the printing press comes from this Greek term. The plate has the image to be printed fixed in its metal.
If we think about it we see that the Colossian Christian’s faith was ready to print out lives that were worth the lost world reading!
These two items are very important for any church today!
ORDERLINESS
FIRMNESS OF FAITH
What must we do in our churches to insure these two will be a part of our church for years to come?
1. Good organization to give order to the church. This may be very limited while the church is small but will have to grow with the congregation.
We must be cautious however that we don’t get so organized that we become disorganized! We attended a large church in Denver years ago. When they stood to sing in Sunday School they used choruses quite often. Being a fairly new believer as far as singing went, I did not know the songs and could not sing along – not that I could sing either! I made a suggestion at a meeting of getting sheets with the words on them and pasting them in the front of the hymnal.
It was accepted as a great idea, but they decided that they would have to check with the finance committee so that they could purchase the glue, and they would have to check with the building committee to be sure it was okay to do that to the hymnals, and they would have to check with the music committee to be sure that it was okay with them as well. Then there was the pastoral staff that needed to be consulted to be sure they had no problem with it. I’m sure as they checked into it that they would have had to check back with the music committee and possibly the pastoral staff to be sure the sheets they secured were acceptable. One blessing is that at that time an insurance company GAVE THE SHEETS FREELY to churches, so there wouldn’t be any further cost.
Some feel constitutions and doctrinal statements are a waste of time. When we went to teach at a school in the midwest I was asked to evaluate and illustrate the documents of the school. As it turned out the board had complete control and the faculty had none. This misapplication of common sense ultimately led to the resignation of the entire faculty. The faculty set up a new school. Guess what they did – you know – they adopted the same constitution – we are awaiting their difficulties.
2. Firmness in the faith can only come as we are in the Word both at home and at church!
3. Firmness in faith over time can be assisted by a good Sunday School Curriculum. Train the young – they are the church of not to many years in the future. Give them the Bible and leadership training now so you don’t have to later!
A set curriculum of study will guide each student through a general over-study of the Bible in his/her childhood and youth.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
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.