Exegetical and Hermeneutical Commentary of Colossians 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.
19. holding ] Holding fast (R.V.). The word is used Act 3:11 of the healed cripple’s grasp of the Apostles who had healed him. The erring teacher is said “not to hold” the Head, not only as a man but as a teacher.
the head ] “Regarded as a title, so that a Person is at once suggested” (Lightfoot). Angel-worship, and all its ways, was ipso facto a slackening of the soul’s contact with Christ.
On this sacred word “ Head ” see Col 1:18 and notes; and cp. the close and full parallel, Eph 4:15-16.
from which ] Better, out of Whom. The relative pronoun is masculine, while the Greek word for “ head ” is feminine.
“ Out of ” : so in Eph 4:16. The thought conveyed is at once of vital connexion and derivation.
all the body ] Verbatim as Eph 4:16. The emphasis is on the “ all.” No part, no member, must be for a moment out of direct life-contact with the Head.
by joints and bands ] Better, through the (its) joints and ligatures. The phrase is closely akin to that of Eph 4:16, where “ compacting ” and “ joints ” are mentioned. Here as there (see our notes) the thought is of the direct coherence of every part of the Body with the Head. The other cognate thought, of the cohesion of the parts and limbs with each other, is not present, at least not prominent. The Christian has here to be warned that nothing must make him lose or loosen his own direct communion with Christ his Head. The physical imagery must not be pressed. In our body, doubtless, the central forces of the organism affect the remoter structures through the nearer. But the mystical Body is such that, while it is a true organism as a whole, yet all the while individually “the Head of every man ” (in Christ) “is Christ” (1Co 11:3; cp. ibid. 1Co 6:17). And this was what the Colossian errors tended to obscure.
having nourishment ministered ] Better, simply, being supplied (R.V.). The cognate noun to the (one) Greek word here, a present participle, appears Eph 4:16; “every joint of the supply.” The thing “supplied” is all the Virtue of the Head; grace in all its forms.
knit together ] Another present participle, indicating a continuing and developing process. The Greek is identical with that rendered “ compacted,” Eph 4:16. The constant “supply” of the life and power of the Head tends to a constant closer and firmer internal cohesion of the body, in its spiritual development.
increaseth with the increase of God ] Lit., groweth the growth of God. The growth contemplated may mean in part the numerical growth, the attraction of new converts to the manifestly living and holy community. But the more immediate reference is to development from within; the individual’s and the community’s “growth in the grace and knowledge” (2Pe 3:18) of the Head.
“ The increase of God ” : His, because He is its Origin, and Secret, and as it were Atmosphere. The brief pregnant phrase conveys this truth with a peculiar grandeur and force.
Lightfoot suggests that we have here also an implied caution against the Jewish errors. “Thus the finite is truly united with the Infinite”; not through intermediate orders of being, but in Christ. In an interesting note he goes on to explain the perfect fitness of St Paul’s imagery of the Head and Body, in the light of modern physiological discoveries. “The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing on the interruption of continuity, all these add to the completeness and life of the image.” He then gives instances of ancient scientific speculation on the seat and distribution of vital power in the human body; and concludes: “Bearing in mind all this diversity of opinion among ancient physiologists, we cannot fail to be struck in the text not only with the correctness of the image but also with the propriety of the terms; and we are forcibly reminded that among the Apostle’s most intimate companions at this time was one whom he calls ‘the beloved physician’ (Col 4:14).” Such subsidiary assistance, if used by the Apostle, would leave untouched the authority of inspiration in the resulting language.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. And not holding the Head] Not acknowledging Jesus Christ as the only Saviour of mankind, and the only Head or chief of the Christian Church, on whom every member of it depends, and from whom each derives both light and life. For a farther explanation of these words See Clarke on Eph 4:16, where the figures and phraseology are the same.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And not holding the Head: here the apostle suggests, that those things he had before taxed did proceed from hence, that they let go the Lord Christ himself, Col 2:8,9, from whom all truths are to be derived, and consequently he is all truth itself, Joh 14:6; not to adhere to him is the spring of all apostacies, lie being the Head: see Eph 4:15,16.
From which all the body; whence is communicated and distributed such influence to the body, the church, as is necessary to all the sensations and motions thereof.
By joints and bands having nourishment ministered; being in all its members fitly framed together by the Spirit, Eph 2:21,22, and united by faith, Eph 3:17, hath a continual subsidy of life and vigour.
And knit together; and fastened together in a spiritual union, which joineth all believers to their Head, and each of them to the other in him, 1Co 10:17; 12:12,20,25,27.
Increaseth with the increase of God; whereupon, to mutual edification in love, it groweth with a Divine growth and spiritual increase, arising from the efficacy of God, and tending to his glory; being filled with the influences of his grace, 1Co 3:6, it is established and strengthened by little and little, in light and purity, and all graces, till it attain to the measure of its perfect stature in Christ Jesus our Lord; whereas an increase in the traditions of men, and the inventions of flesh, do only blow it up with wens and imposthumes, to the disfiguring, deforming, and destroying of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Translate, “Not holdingfast the Head.” He who does not hold Christ solely andsupremely 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 hehath seen.” Each must hold fast the Head for himself, not merelybe attached to the other members, however high in the body [ALFORD].
from whichrather,”from whom.”
the bodythat is, allthe members of the body (Eph 4:16).
jointsthe points ofunion where the supply of nourishment passes to the differentmembers, furnishing the body with the materials of growth.
bandsthe sinews andnerves which bind together limb and limb. Faith, love, and peace, arethe spiritual bands. Compare “knit together in love”(Col 2:2; Col 3:14;Eph 4:3).
having nourishmentministeredthat is, supplied to it continually. “Receivingministration.”
knit togetherThe Greekis translated, “compacted,” Eph4:16: implying firm consolidation.
with the increase of God(Eph 4:16); that is, wroughtby God, the Author and Sustainer of the believer’s spiritual life, inunion with Christ, the Head (1Co3:6); and tending to the honor of God, being worthy of Him, itsAuthor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Not holding fast the Head ( ). Note negative , not , actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul’s Christology.
From whom ( ). Masculine ablative rather than () because Christ is the Head. He develops the figure of the body of which Christ is Head (Col 1:18; Col 1:24).
Being supplied (). Present passive participle (continuous action) of , for which interesting verb see already 2Cor 9:10; Gal 3:5 and further 2Pe 1:5.
Knit together (). Present passive participle also (continuous action) of , for which see Col 2:2.
Through the joints ( ). Late word (from , to fasten together), connections (junctura and nexus in the Vulgate).
And bonds ( ). Old word from , to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.
Increaseth with the increase of God ( ). Cognate accusative () with the old verb .
Fuente: Robertson’s Word Pictures in the New Testament
Holding the head [ ] . Holding by or fast, as commonly in the New Testament. Compare Sophocles : “If thou art to rule [] this land, even as thou holdest it (krateiv” Oedipus Tyrannus, ” 54). The head, Christ as contrasted with the angelic mediators.
From whom [ ] . Fixing the personal reference of the head to Christ. Compare Eph 4:16.
By joints and bands [ ] . Joints [] only here and Eph 4:16. The word means primarily touching, and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact, but the relations between the adjacent parts. The actual connection is expressed by bands 202 or ligaments.
Ministered [] . See on add, 2Pe 1:5. Rev., supplied. Knit together. See on ver. 2. “The discoveries of modern physiology have invested the apostle ‘s language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of continuity, all these add to the completeness and life of the image” (Lightfoot).
Fuente: Vincent’s Word Studies in the New Testament
1) “And not holding the head.” (kai ou kraton ten kephalen)and not holding the head,” (Jesus Christ), not honoring him as the only Savior, Act 4:12; the only Intercessor, Heb 7:25; Heb 9:24; 1Jn 2:2; Rev 12:10.
2) “From which all the body,” (eks hou pan to soma) “from whom all the body.” The church-body, assembly, or congregation, as a temple of worship people over whom he is Head, Eph 1:20-22; Col 1:24; Eph 2:19-22; Eph 3:6-10.
3) “By joints and bands,” (dia ton haphon kai sundesmon) “by means of the (its) joints and bands,” individual members, each with a different but necessary function in the local congregation, church body, as set forth in 1Co 12:12-28.
4) ” Having nourishment ministered,” (epichoregoumenon) “being supplied;” or nourished by the provision of the Head of the Church body, Jesus Christ, thru the – Holy Spirit, three remaining Spiritual gifts, and the Word of God, Joh 14:16-18; Joh 16:7-13; 1Co 13:13; 2Ti 3:16-17.
5) “And knit together,” (kai sumbibazomenon) “and being joined together in colleague,” by the cement or affinity of the Holy Spirit and brotherly love, Eph 2:21-22; 1Pe 2:5; 1Pe 2:9-10; Joh 13:34-35.
6) “Increaseth with the increase of God,” (auksei ten auksesin tou theou) “Will grow (with) the growth of God;” God gives growing grace and causes his church and members of his body (church assembly, to grow as they obey His word in fruitbearing obedience. 2Pe 3:18; 2Pe 1:5-12; 1Co 3:6; 1Co 15:10; Act 16:14.
Fuente: Garner-Howes Baptist Commentary
19. Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.
From whom the whole body by joints. He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety (411) consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.
(411) “ Toute la perfection de son estre;” — “The entire perfection of her being.”
Fuente: Calvin’s Complete Commentary
(19) Not holding the Head.In this lay the fatal error. All these speculations and superstitions interfered with the direct hold of the soul on the mediation of Christ, as the Head, from whom alone, as being the image of the invisible God, come all spiritual life and growth. Therefore they had a practical and spiritual importance.
From which all the body . . .Comp Eph. 4:15-16, and see Note there. The agreement is nearly verbal, but the characteristic difference of idea, so often noted, is still traceable. There the body maketh increase unto the building up of itself in love; here the increase is simply the increase of Godthe increase which God gives, and which grows into His likeness. In this passage there is also a greater scientific exactness: the joints and bands are the articulations and ligaments; the two functions thereof are the diffusion of nourishment and the knitting together of organic unity.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Not holding A fourth particular is, he does not hold fast the Head, who is Christ, and so not only derives no life from him, but exalts his creatures to a level with him, thus denying him his rightful eminence.
Increaseth As the human body strengthens and grows by its joints and sinews being properly nourished and knit together, so the body of Christ, from him as the source, and holding him fast as the means, grows with the increase which God works.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increases with the increase of God.’
Because these people concentrate on intermediaries and visions they fail to hold fast to the One Who is Head over all. They fail to hold fast to Christ. Thus they do not receive that which is needed for an increase in their spiritual lives. Only He Who is the Head over all things can satisfactorily supply them with what is required for this purpose.
‘From Whom all the body.’ The remainder of the verse parallels 1 Corinthians 12 where the body is Christ (1Co 12:12) as conjoined with His people. Thus the head/body contrast is not to be stressed for in 1 Corinthians 12 the head is specifically stated to be part of the whole body. They receive what they need from Him Who is Head over all things and Who is also Himself the body with which they are united, He is the foundation member and controlling influence within the Body (see Appendix). The ancients did not see the head as the controlling influence over the body as we do, they considered that lay more in the ‘heart’ and the ‘bowels’ and other similar parts of the body (Mar 2:6; Mar 2:8; Mar 3:5; Luk 24:32; Php 2:1; Col 3:12; 1Jn 3:17). The idea of Headship is of authority.
The ‘knitting together of the body’ probably has mainly in mind the importance of loving one another, the love that unites, and the love supplied through Christ’s indwelling and the Spirit’s power (Eph 3:16-19). But may also include the fact that as each member contributes with their specific gifts they cement the unity of the body.
It is because they are members of His body, of which He is the foundation and controlling member, that they are supplied and united in Him through His indwelling (Col 1:27), with the ties that bind and the gifts ministered to them (1 Corinthians 12; Romans 12), and thus increase continually as God gives the increase (1Co 3:7). Thus the ‘increase’ results from looking directly to the Head.
Fuente: Commentary Series on the Bible by Peter Pett
Col 2:19 . ] annexing to . . . a further, and that a negative, modal form of the . This into what is seen takes place, namely, in such a way, that one is puffed up by fleshly reason, and does not hold the Head , etc. So much is it at variance with the nature and success, as respects unity, of the church! [128]
. . .] not holding fast (but letting it go, comp. Son 3:4 : ) the Head , inasmuch, namely, as they seek angelic mediation. Bengel aptly observes: “Qui non unice Christum tenet, plane non tenet.”
. . .] represents the whole objectionableness of this . ., and the absolute necessity of the opposite. This is not to be referred to the verbal idea (Bengel’s suggestion: “ex quo sc. tenendo caput”), but applies objectively (comp. Eph 4:15 f.) to that which was designated by . In this view it may be masculine , according to the construction (Khner, II. 1, p. 49), as it is usually taken, but it may also and this is preferable, because here the personality is not, as in Eph 4:15 f., specially marked be neuter , so that it takes up the Head, not personally (though, it is Christ), but in accordance with the neuter idea: from which . See Matthiae, p. 988; Khner, II. 1, p. 55. Comp. Maetzner, ad Antiph . p. 201. The . . might also be taken attributively: not holding fast as the Head Him, from whom, etc. (Ewald), which would be, however, less simple and less forcibly descriptive. denotes the causal issuing forth of the subsequently expressed relation, comp. Eph 4:16 .
] consequently no member is excepted, so that no member can expect from any other quarter what is destined for, and conveyed to, the whole body from the head. The conception of the church as the body of Christ, the Head, is not in our Epistle and the Ephesian letter different from that of the other Epistles (in opposition to Holtzmann, p. 239 ff.). Comp. on 1Co 12:12 f., 1Co 6:15 ; Rom 12:4 f.; also Rom 11:3 . Any pressing contrary to the author’s design of the thought of a , which strictly taken is a trunk , is in this particular case excluded by the graphic delineation of the constantly living and active connection of the members with the Head. Every comparison, indeed, when pressed, becomes halting.
. . . .] The participial relation to the following verb is this: from the Head the whole body is furnished and bound together and grows in this way, so that therefore is to be referred neither to the participles only , nor to the verb only , but to both; and . . . . specifies by what means the . . ., proceeding from the Head, is brought about , viz. through the (bodily) nerve-impulses (not joints , as it is usually explained; see on Eph 4:16 ), which are conveyed from the Head to the body, and through the bands , which, proceeding from the Head, place the whole in organic connection. Observe that . refers to . , and . to . . Theophylact (comp. Theodoret) has aptly illustrated the former by the action of the nerves which is diffused from the head through the entire body, so that . . As, therefore, the body receives its efficiency from the head through the contact of impulses effected by means of the network of nerves, so would the church, separated from Christ from whom the feelings and impulses in a spiritual sense, the motions and activities of the higher , are conveyed to it be without the supply in question. Comp. the idea of the figure of the vine. Further: as, starting from the head, the whole body, by means of the bands which bind member to member, is bound together into one organic whole; so also is the entire church, starting from Christ, by means of the bands of Christian communion ( ), which give to the union of individuals the coherence of articulate unity. Faith is the inner ground of the , not the latter themselves (in opposition to Bengel); so also is love the inner ground of the of the mystical body, not these latter themselves (in opposition to Tertullian, Zanchius, Estius, Bengel, and others); and the operative principle on the part of Christ the Head is the Holy Spirit (Eph 4:4 ; 1Co 12:3 f., 1Co 12:7 , et al .). Theodoret erroneously (comp. Ewald) explains the as the . . , and Bhmer takes the and . as the believers . The latter, as also the teachers, are in fact the members , and share in experiencing what is here asserted of the entire body.
.] receiving supply , being furnished. Comp. on the passive expression, which is not un-Pauline (Holtzmann), but in harmony with the general passive usage (Khner, II. 1, p. 109), Polyb. iv. 77. Colossians 2 : , iii. 75. 3, et al.; Diod. Sic. i. 73; Sir 44:6 ; 3Ma 6:40 . The compound , not expressing “ in addition besides ” (Bleek), denotes that the is coming to, is being conveyed towards . Comp. 2Co 9:10 ; Gal 3:5 ; Dion. Hal. x. 54. But it is not said with what the body is provided, as (comp. also ., Sir 25:22 ) is often used absolutely (see e.g . the passages from Polybius in Schweighuser, Lex . p. 663), and admits of its more precise definition being supplied from the context, which, however, here points not to nourishment (Grotius, de Wette), but to that which is accomplished through the feelings ( ), namely, the vital activity , of which the body would be destitute in the absence of the different impulses. Comp. Chrysostom: , Theophylact: . , and in the application: . .
] denoted by the article as the divine growth absolutely; is the genitive auctoris: which God confers (1Co 3:6-7 ), with which is not at variance (as Bhr thinks), since God is ranked above Christ (1Co 11:3 ), and is the supreme operating principle in the church (1Co 12:6 ; Eph 4:6 ). At once weak, and suggested by nothing in the text, is the view: “incrementum, quod Deus probat” (Calvin, Bhr [129] ). What is meant is the gradual growth of Christians collectively toward Christian perfection . The circumstance that as an intransitive only occurs again in Eph 2:21 , comp. Col 4:15 , and only in Eph 4:16 , cannot prove it to be an un-Pauline mode of expression (Holtzmann). Respecting the connection of the verb with the more precisely defined cognate noun, see Winer, p. 210 [E. T. 281]; Lobeck, Paralip . p. 507 f.; Khner, II. 2, p. 262 f.
[128] The conduct of those men is the negation of this holy relation, a separation from the organism of the body of Christ as an unity. The compressed characterizing of this articulated organism is therefore as suitable here as in Eph 4:16 , and by no means an opus supererogationis on the part of the author (Holtzmann).
[129] Comp. Chrysostom and Oecumenius, who explain by .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2180
HOLDING THE HEAD
Col 2:19. 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.
WHILST the Apostles were yet in the full exercise of their ministry, all manner of heresies sprang up in the Church. The Jewish converts brought with them their partiality for the Mosaic ritual, and insisted on the continued observance of it: and the heathen converts introduced the dogmas of their philosophy; on which they insisted, as rendering Christianity more conformable with the sentiments to which they had been accustomed. Hence the Apostle Paul, in the chapter before us, repeatedly cautioned the Colossian saints against both the one and the other of these heretical deceivers. Beware, says he, 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 [Note: ver. 8.]. Again, Let no man judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the Sabbath-days; which are a shadow of things to come: but the body is of Christ [Note: ver. 16, 17.]. And then, in reference to both the characters, he says, 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, and not holding the Head. It seems that some of the Jewish converts were inclined to rely on angels, as their mediators with God; for God having employed them in the dispensation of his law, they thought it probable that he would make use of them as his instruments also in communicating the blessings of the Gospel. With the heathen converts, the idea of an intermediate kind of deity was quite familiar; and, consequently, coalescing easily with the Jewish teachers in their veneration of angels, they formed, in the Church, a party, which it required all the zeal and authority of the Apostle to suppress. It was to counteract their influence that the Apostle suggested, in the words of my text,
I.
A solemn caution not to depart from Christ
It is here taken for granted, that Christians are all united to Christ by faith, as their living Head. But the Apostle declared, that the persons who were thus endeavouring to subvert the faith of the Colossians did not hold Christ as their Head; and that to embrace their sentiments would, in effect, be to renounce Christ. And
This was true with respect to them at that time
[To worship angels, and employ them as mediators with God, was indeed proposed under an idea of humility; since it was supposed, that it would be presumptuous in man to apply directly to God, except through the intervention of some creatures of a higher stamp and order; but if they came to him through them as their mediators, they could not then fail of obtaining the Divine favour. But, whilst this was recommended as an indication of humility, it proceeded, in fact, from nothing but pride: for, by intruding into things which they had not seen, and presuming to go beyond what God had revealed, they shewed that they were vainly puffed up by their fleshly mind. And, in recommending the adoption of these sentiments, they did eventually rob men of their reward, instead of securing it to them by any additional bonds. In truth, they did not themselves hold fast the Head, the Lord Jesus Christ; and, so far as they prevailed, they actually severed persons from Christ; and thereby ruined their immortal souls.]
And it is equally true with respect to many at this time
[The whole Romish Church sanctions the worshipping both of saints and angels: and, not content with having Christ as their mediator, they make use of the Virgin Mary as their intercessor; and place as much confidence in her, as in the Lord Jesus Christ himself. Need I say, what is the origin of this, or what its effect will be? It is recommended under a pretence of humility: but it is the offspring of pride and carnality; it is recommended in order to secure the reward of heaven; but it beguiles of that reward all who embrace so fatal a system.
And what are they better, who require some internal qualifications in us, as a warrant for us to apply to Christ? The Papists commend new mediators to us, in order to our obtaining of acceptance with Christ; and these other deceivers require new qualifications in us for the same end. And these, no less than the former, go beyond the Scriptures, requiring of us what God himself has never required. All the qualification which God requires for our approach to Christ is, that we thirst after him, and be willing to accept his proffered benefits: If any man thirst, let him come unto me and drink; and Whosoever will, let him come and take of the water of life freely. The substitution of any other terms, whatever men may pretend, is the fruit of pride: for it is an avowal, that we look for mercy at his hand as the reward of some kind or degree of goodness in ourselves; and, in effect, it transfers a portion at least of his glory to ourselves. It denies the entire freeness of divine grace, and makes salvation in part to be of works. The consequence of this will be, that all who are thus led to renounce their hold of Christ, must perish. They are beguiled of their reward, and betrayed to their everlasting ruin.]
To this solemn caution is annexed,
II.
A most urgent reason for adhering to him
It is by union with the Lord Jesus Christ that the whole Church subsists
[There is the same union betwixt Christ and his Church as there is betwixt the head and members of the natural body. From the head the vital spirits may be said to flow throughout the whole body: nourishing every part, diffusing strength throughout the whole system, and combining all the members, so as to call forth and concentrate their respective offices for the good of the whole. Thus it is that all the members of Christs mystical body receive life and strength from him: all are fitted for the discharge of their several duties: all are made to possess one common interest, and to act for one common end. There is not one life in the head, and another in the members: it is one life that pervades them all: and this, too, in the mystical body of Christ, no less than in our own natural body. It is not we that live, but Christ that liveth in us [Note: Gal 2:20.]: yea, Christ himself is our life: [Note: Col 3:4.]: and by his continued agency within us, we increase with the increase of God.
What then must be the event, if we be cut off from him? We perish of necessity, as the members when severed from the head. Is this, then, no reason why we should guard against the introduction of error, especially of such errors as will have the effect of separating us from him?
But we may further observe, that,]
It is by union with Christ that the whole work of grace is carried on in the soul of every believer
[As there is a body of sin, called the old man,in us by nature, so is there a new man in us by grace: and all the different graces, of which this new man consists, are nourished by the same divine principle; and either decline or grow together, according as this is communicated to us, or withheld. A man may have in his natural body a greater measure of force and vigour in some one organ or member than in others: the eye, the ear, the hand, the foot, may possess some appropriate and distinguished excellence: but, whatever affects the system generally, must affect the body in every part, and produce a corresponding diminution or increase of its powers. Now, if our connexion with the Lord Jesus Christ is kept close, and our communications from him abound, we shall have all our graces lively, and vigorous, and active: but if there be any thing to intercept the communications of his grace, every grace will languish and decay.
Say, then, whether in this view also we are not concerned with all care and diligence to hold fast the Head? Whether we consider the interests of the Church collectively, or the welfare of every individual believer, there does appear a necessity to watch against any interruption of our union with Christ, and to seek from him incessant supplies of grace and strength: for through him we can do all things [Note: Php 4:13.]; but without him we can do nothing [Note: Joh 15:5.].]
Behold from hence,
1.
How wonderfully simple is the Gospel of Christ!
[If we enter into the deep mysteries of religion in an abstract way, the wisest and most acute are soon out of their depth: but if we take them as represented by Scripture images, the weakest and most ignorant Christian has as clear a conception of them as the most learned in the universe. The connexion between the head and the body, and the dependence of the members on the head, may be more scientifically described by a learned man; but they are not a whit more justly apprehended by him, than by the poorest of mankind. Yet does this image contain the whole of vital Christianity; which consists in this one thing, a life of faith on the Son of God, as having loved us, and given himself for us. Beloved brethren, take with you this image: conceive of the Lord Jesus Christ as your head, from whom all vital influence proceeds. Look to him for a communication of that influence to your soul. Bear in mind, that, except as aided by power from him, you can do no more than your members could if separated from your head. Remember, that as every member of your body is alike under the influence of your head, so must every disposition of your soul be under the controul and influence of Christ: and, as there is no schism in the body, no member affecting independence, or living regardless of the head, so let there be no want of attention to any individual grace; but go to Him for a supply of all, that all may be strengthened, and that you may grow up in all things into Christ, your living head. Let your wisdom, your righteousness, your sanctification, your complete redemption, be all viewed as in him, and all be derived continually from him, according to the measure of the gift which he sees fit to impart.]
2.
The danger of departing from it in the least degree
[The persons who proposed the worshipping of angels did not mean to renounce Christ; and had they been told that their conceit was in reality a separation of themselves from him, they would have denied that any such consequences could follow. And so it is when persons are looking for some goodness of their own whereon to found their hope, or to warrant their application to Christ; they have as little idea of the evil which they commit, or of the consequences that must ensue. But remember, that self must he altogether renounced; must be renounced by us, as much as it must by the fallen angels, if salvation were at this moment offered to them. All that we ever can have, is in Christ: it is treasured up in him for our use, and must be received from him. There is not any thing which must not be received out of his fulness: and, if you will not come to him for it, you must inevitably and eternally perish. He is a jealous God: he will not admit of rivals: he will not endure that his glory should in any respect or degree be given to another. Whatever, therefore, any man may pretend, or whatever specious appearance any sentiment may assume, whether of superior wisdom, or deeper humility, or more ardent zeal, admit nothing, for one moment, that may interfere with the honour of the Lord Jesus: but be contented to receive all from him, to depend altogether upon him, and to give him the glory of all that you either receive or do. In a word, be to him what your members are to your head. This idea is extremely simple. Suffer nothing to set it aside, or to interfere with it. Carry it into effect in your daily life and conversation: and fear not, but that if you glorify him in this world, you shall be glorified with him in the world above.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 19. And not holding the head ] This is worse than all the former, that they despoiled Christ of his dignity; as if he alone were not sufficient to cherish and increase his Church.
With the increase of God ] That proceeds from God, that is, from the Spirit of Christ the head; to which growth is opposed that vain puffing up,Col 2:18Col 2:18 , whereby men do not increase, but swell; grow bigger indeed, but weaker, as a gouty hand.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 .] and not (objective negative source of his error) holding fast (see ref. Cant. The want of firm holding of Christ has set him loose to ) the Head (Christ: see on Eph 1:22 . Each must hold fast the Head for himself, not merely be attached to the other members, however high or eminent in the Body), from whom (better than with Mey., ‘ from which ,’ viz. the Head, Christ, according to him, being referred to ‘ nicht personlich, sondern schlich :’ but if so, why not what reason would there be for any change of gender? The only cause for such change must be sought in personal reference to Christ, as in ref. 1 Tim.; and this view is confirmed by the . . below, shewing that the figure and reality are mingled in the sentence. Beng. gives as his first alternative, ‘ex quo, sc. tenendo caput:’ but this would be , not . The Head itself is the Source of increase: the holding it, the means ) all the body (in its every part: not exactly = ‘ the whole body ,’ in its entirety, which would, if accurately expressed, be , cf. , Act 20:18 , , Gal 5:14 . On the whole passage see Eph 4:16 , an almost exact parallel) by means of the joints (see against Meyer’s meaning, ‘ nerves ,’ on Eph. l. c.) and bands (sinews and nerves which bind together, and communicate between, limb and limb) being supplied (the passive of the simple verb is found in 3Ma 6:40 , Polyb. iv. 77. 2, : ib. iii. 75. 3; vi. 15. 4, al. The , denoting continual accession, suits the below) and compounded (see on Eph. Notice, as there, the present participles, denoting that the process is now going on. Wherewith the body is supplied and compounded, is here left to be inferred, and need not be, as by some Commentators, minutely pursued into detail. It is, as Thl., . , as Chrys., understanding it however after , , . . The supply is as the sap to the vine as the . (Thl.) to the body) increaseth with (accusative of the cognate substantive, see Ellic. and Winer, 32. 2) the increase of God (i.e. ‘the increase wrought by God,’ God being the first cause of life to the whole, and carrying on this growth in subordination to and union with the Head, Jesus Christ: not as Chrys., merely = , , nor to be tamed down with Calv., al., to “significat, non probari Deo quodvis augmentum, sed quod ad caput dirigitur.” Still less must we adopt the adjectival rendering, ‘godly growth,’ Conyb., making that an attribute of the growth, which is in reality its condition of existence ).
The Roman Catholic Commentators, Corn, -a-lap., Estius, Bisping, endeavour by all kinds of evasions to escape the strong bearing of this passage on their following (and outdoing) of the heretical practices of the Judaizing teachers in this matter of the . The latter (Bisp.) remarks, “It is plain from this passage, as indeed from the nature of things, that the Apostle is not blaming every honouring of the angels, but only such honouring as put them in the place of Christ. The true honouring of the angels and saints is after all in every case an honouring of Christ their Head.” On this I may remark 1) that the word ‘ honouring ’ ( Verehrung ) is simply disingenuous, there being no question of honouring, but of worship in the strict sense ( ). 2) That whatever a Commentator may say in his study, and Romanists may assert when convenient to them, the honour and worship actually and practically paid by them to angels and saints does by very far exceed that paid to Christ their Head. Throughout Papal Europe, the worship of Christ among the body of the middle and lower orders is fast becoming obliterated, and supplanted by that of His Mother.
Fuente: Henry Alford’s Greek Testament
Col 2:19 . Largely parallel to Eph 4:15-16 . Paul proceeds to point out that so far from securing spiritual growth of a higher order, the false teaching, by loosening the hold on Christ, prevented any growth at all, since it obstructed or severed the very channel of spiritual life. : “and not holding fast the head”. For this sense of . with the accusative cf. Son 3:4 , . It is clear from this that the false teachers were Christians. They did not profess to have no hold upon Christ, but their hold was not firm. All the supplies of life and energy flow from the Head, so that loose connexion with it involves serious loss and not progress in the spiritual life. It is significant that here each member is recognised as having an immediate relation to the Head. : not neuter, referring to ., for would have been more natural, but “from whom”. It should be connected with both participles. : “the whole body”. Alford takes it “the body in its every part,” but Ellicott denies that any distinction between . and can be safely drawn. It is the body as a whole that increases, and thus Paul condemns the tendencies to intellectual or spiritual exclusiveness, which cripple alike the body and the members who exhibit such tendencies. As this increase continues each member shares in the body’s progress. . Lightfoot gives a very full discussion of these terms and their use in medical writers. He translates “through the junctures and ligaments”. No doubt Paul’s language is popular, not technical. He is speaking of the means by which the various parts of the body are supplied and knit together. Meyer takes . to mean sensations or nerve impulses, but we have no evidence for this meaning; nor is it suitable here, for there is no reason for referring . to . and . to . No explanation is given of . . . Some think of the Holy Spirit, others of brotherly love, others of ministers. But probably in Paul’s mind they did not correspond to anything definitely. . “being supplied and united”. Often the supply is thought to be of nourishment, but perhaps we should interpret more generally of life. . . . are thus the media through which life is communicated and the unity of the organism secured. : “increaseth with the increase of God”. Generally . . . is explained to mean the growth which God gives ( cf. 1Co 3:6 ). Against this is the fact that Christ is referred to as the source of growth. We may better take it “a growth such as God requires” (Ol., Haupt).
Fuente: The Expositors Greek Testament by Robertson
holding = holding fast. The central theme of the Epistle is the necessity of holding fast to the Head, from. App-104.
Which = Whom.
by. App-104. Col 2:1.
joints. See Eph 4:16.
bands. See Act 8:23 (bond).
having nourishment ministered. See 2Co 9:10.
increase. See Eph 4:11.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] and not (objective negative source of his error) holding fast (see ref. Cant. The want of firm holding of Christ has set him loose to ) the Head (Christ: see on Eph 1:22. Each must hold fast the Head for himself, not merely be attached to the other members, however high or eminent in the Body), from whom (better than with Mey., from which, viz. the Head,-Christ, according to him, being referred to nicht personlich, sondern schlich: but if so, why not -what reason would there be for any change of gender? The only cause for such change must be sought in personal reference to Christ, as in ref. 1 Tim.; and this view is confirmed by the . . below, shewing that the figure and reality are mingled in the sentence. Beng. gives as his first alternative, ex quo, sc. tenendo caput: but this would be , not . The Head itself is the Source of increase: the holding it, the means) all the body (in its every part: not exactly = the whole body, in its entirety, which would, if accurately expressed, be , cf. , Act 20:18,- , Gal 5:14. On the whole passage see Eph 4:16, an almost exact parallel) by means of the joints (see against Meyers meaning, nerves, on Eph. l. c.) and bands (sinews and nerves which bind together, and communicate between, limb and limb) being supplied (the passive of the simple verb is found in 3Ma 6:40, Polyb. iv. 77. 2, : ib. iii. 75. 3; vi. 15. 4, al. The , denoting continual accession, suits the below) and compounded (see on Eph. Notice, as there, the present participles, denoting that the process is now going on. Wherewith the body is supplied and compounded, is here left to be inferred, and need not be, as by some Commentators, minutely pursued into detail. It is, as Thl., . ,-as Chrys.,-understanding it however after ,- , . . The supply is as the sap to the vine-as the . (Thl.) to the body) increaseth with (accusative of the cognate substantive, see Ellic. and Winer, 32. 2) the increase of God (i.e. the increase wrought by God,-God being the first cause of life to the whole, and carrying on this growth in subordination to and union with the Head, Jesus Christ: not as Chrys., merely = , ,-nor to be tamed down with Calv., al., to significat, non probari Deo quodvis augmentum, sed quod ad caput dirigitur. Still less must we adopt the adjectival rendering, godly growth, Conyb., making that an attribute of the growth, which is in reality its condition of existence).
The Roman Catholic Commentators, Corn, -a-lap., Estius, Bisping, endeavour by all kinds of evasions to escape the strong bearing of this passage on their following (and outdoing) of the heretical practices of the Judaizing teachers in this matter of the . The latter (Bisp.) remarks,-It is plain from this passage, as indeed from the nature of things, that the Apostle is not blaming every honouring of the angels, but only such honouring as put them in the place of Christ. The true honouring of the angels and saints is after all in every case an honouring of Christ their Head. On this I may remark 1) that the word honouring (Verehrung) is simply disingenuous, there being no question of honouring, but of worship in the strict sense (). 2) That whatever a Commentator may say in his study, and Romanists may assert when convenient to them, the honour and worship actually and practically paid by them to angels and saints does by very far exceed that paid to Christ their Head. Throughout Papal Europe, the worship of Christ among the body of the middle and lower orders is fast becoming obliterated, and supplanted by that of His Mother.
Fuente: The Greek Testament
Col 2:19. , not holding) He who does not hold Christ solely and above all others, does not hold Him at all.- , the Head) Here faith has a foundation whereon it may be fixed. The opposite is, , , he who flies beyond things placed in the middle (within reach), and tries to catch those that escape his grasp.- , from which) [not from which Head, but from which hold] from holding the head; or else, from whom, viz. Christ, the Head.- ) by the joints (ties),[17] viz. of faith, Eph 4:16. It is to this word that refers.- ) and bonds (bands) of love and peace, Eph 4:3. It is to this that refers; comp. Col 2:2.-) receiving , ministration to it (being ministered to); so 3Ma 6:38, , supplied with all things by the king.
[17] Beng. here translates , nexus; but see the somewhat different explanation in Gnom., Eph 4:16.-ED.
Fuente: Gnomon of the New Testament
Col 2:19
Col 2:19
and not holding fast the Head,-Those thus puffed up with their own wisdom, and adopting their own ways of service, failed to hold Jesus as Head, and sought to act independently of him. [In this lay the fatal error. All these speculations and superstitions interfered with the direct hold of the soul on the mediation of Christ as Head, from whom alone, as being the image of the invisible God, come all spiritual life and growth.]
from whom-This refers to Christ personally. In the parallel passage (Eph 4:16), whom points to Christ as Head.
all the body,-As every part of the whole body depends for life and efficiency on its being in connection with the head, just so absolutely does every member of the spiritual body depend on Christ
being supplied and knit together through the joints and bands,-Through the nourishment administered to every part by each member performing his proper part under the direction of the head. The welfare and development of the whole body is dependent upon the proper working of each and every member.
increaseth with the increase of God.-By every member working effectually in his sphere, they all make the increase of the body unto the building up of itself. By this joint and harmonious working of all the parts, the body grows into the well proportioned body of Christ, all moved and governed by him. These bodies of men, controlled by the Spirit of God, are the only manifestations of the church visible to men in the flesh. This shows the close relation that every individual member sustains to Christ the Head. This relation is spiritual and is regulated by the Spirit permeating all the members of the body. The Spirit does this through the truths revealed through the apostles. (Luk 24:48-49; Joh 16:13-14). Spiritual influences are directed to the spirit of man that thinks, considers, wills, purposes, and acts in accord with that will.
Fuente: Old and New Testaments Restoration Commentary
not: Col 2:6-9, Col 1:18, Gal 1:6-9, Gal 5:2-4, 1Ti 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, 1Co 1:10, 1Co 10:16, 1Co 10:17, 1Co 12:12-27, Eph 4:3, Phi 1:27, Phi 2:2-5, 1Pe 3:8
increaseth: Col 1:10, 1Co 3:6, Eph 4:16, 1Th 3:12, 1Th 4:10, 2Th 1:3, 2Pe 3:18
Reciprocal: Exo 20:23 – General Exo 26:3 – coupled together Exo 26:26 – bars of shittim wood Exo 38:20 – the pins Num 2:2 – about the Son 4:4 – neck Son 7:1 – the joints Son 7:5 – head Luk 5:38 – General 1Co 6:15 – your 1Co 11:3 – the head of every 2Co 13:5 – Jesus Christ Gal 3:16 – which Eph 1:22 – gave Eph 3:6 – the same Eph 5:30 – General 1Ti 4:6 – nourished Rev 22:9 – See
Fuente: The Treasury of Scripture Knowledge
CHRIST THE HEAD
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.
Col 2:19
This chapter contains a series of warnings together with the conditions of deliverance; Col 2:19 shews the danger of not holding the Head. Christ is to His people what the Father is to the Son. In 1Co 11:3 we read that the head of every man is Christ, and in Col 2:19 we see that having Christ as Head means to the members three things:
I. Having nourishment.The reason that there are so many sickly Christians is because they dont get proper nourishment. He that believeth [i.e. is believing] shall never hunger. We must be always coming, always believing. We cannot live by coming once a month to the Lords Supper.
II. Knit together.Compacted into one. Do you want to be energetic for Christ? You must be constantly coming to Christ to get nourished and energised. You see it depends entirely on holding the Head.
III. Increaseth.If in looking at our lives we find that our habits and our devotions are just the same as they were some years ago, we may be sure there is something wrong, for we are meant to grow. Remember, we are saved to serve, we are forgiven to glorify. We are sons and daughters, but how often in our lives as such we put a full stop where God only puts a comma. Physical growth depends on food and air, both taken through the head, likewise spiritual growth comes alone from the Head. Have you ever thought that four out of the five senses are in the headseeing, hearing, tasting, smelling? There is only feeling that is common to the body.
Rev. Hubert Brooke.
Illustration
All the physical life of a man lies in the head. From the head run little cords, almost innumerable and of exquisite fineness, to every spot in the body, and from every spot in the body little cords again run back to the head. The little cords running up to the head carry intelligence to the head of everything which causes pain or pleasure in that spot from which they come, and the little cords running from the head to the body carry instruction, will, and motion to the affected spot; but all meet in the head. All the guidance and the supply come from the head, and so the whole life centres there. The head is the life. Separate any part from the head, and immediately it dies. Such is union with Christ. As the body lives in the head, we live in Him: we in Him, and He in us.
(SECOND OUTLINE)
THE REMEDY FOR HERESY
There were false teachers at Colosse. They taught the worship of angels and the keeping of vain Jewish traditions. St. Paul did not say, what is often said now, It is of no consequence what people believe; he went to the source of the errors of these false teachers. He said they did not hold fast the Head. St. Paul combated false doctrine by proclaiming Christ: his theme was not a theory or a system, but a living Person.
I. Christ is the Head of His Church.He is the Head of the body, the Church (Col 1:18). The same truth is found in Eph 1:22 : God gave Him to be the Head over all things to the Church, which is His body. This is expressed elsewhere in different ways. Christ is the Temple and His people are the stones. Christ is the Vine and His people are the branches. Here, Christ is the Head and His people are members of His body.
II. The Body.From which all the body. The same thought occurs in 1Co 12:12. In the Body of Christ some members are strong, some are weak. There are babes, young men, and fathers.
III. The bands which unite the Head and the members.All the body by joints and bands. How are Christ and the members of His Body joined together? There are two golden bands. One is the purpose of God. Before the world was made Christ was given to His Body, and that Body was given to Christ (2Ti 1:9). The other band which unites the Head and the members of Christs Body is faith. The weak band of faith binds the believer to his great and ever-living Lord, the Lord of life and love. And most surely, where there are these two bandsthe purpose of God and simple faith or trustthere the life of the Head flows to the members, according to the Masters own great and gracious words, Because I live, ye shall live also.
IV. What follows.Having nourishment ministered, and knit together. In Christ there is boundless wealth to enrich, omnipotent power to protect, unerring wisdom to guide, eternal love to support, unchangeable faithfulness to befriend, and all this for me, if I am linked by faith to the glorious Lord of life and love! Out of His fulness I may constantly receive, and grace for grace. Surely there is no need to worship angels and ask for their help or intercession when I have such a Saviour! In Him ye are made full (Col 2:10, R.V.).
Rev. F. Harper.
Illustration
There are a great many of what Rowland Hill called rocking-horse Christians. He went into a house and saw a rocking-horse. It moves forward, he said, and it goes backward, but somehow it does not go onward. And yet there ought to be an increase of strength, for Christs strength is made perfect in our weakness; and of knowledge, for we ought to grow in knowledge of our heavenly Friend year by year; and of peace, for of the increase of the peace of Christ there is no end; and of joy, for a sad Christian is a wrong to a Saviours love.
Fuente: Church Pulpit Commentary
(Col 2:19.) . The participle describes a firm grasp-a tenacious hold. Son 3:4; Act 3:11; Mat 14:3; Mar 9:27. The term , applied to Christ as Head of His church, has been explained under Eph 1:22, and alluded to Col 1:18. Those errorists did not hold the Head, and, indeed, the greater portion of their errors tended to this result. If they worshipped angels, they could not adore His person. If they insisted on circumcision and ascetic penances, they depreciated the merit of His work. If they preached the permanence of Mosaic ceremonies, they mistook the spirit and lost the benefit of the system which He had founded. They did not hold the truth as to His person or His work, His government or His dispensation. Those errors on vital points were fatal. So long as cardinal truths are held, many minor misconceptions may be tolerated; but when the former are lost, Christianity becomes a worthless and nominal profession. Bengel says truly, qui non unice Christum tenet, plane non tenet.
, , , -From whom the whole body, through joints and bands, supplied and compacted, groweth the growth of God. The similar passage is Eph 4:16. The first words- , mean, from which Head as the source of life and growth. We should expect the relative in such a case to agree in gender with its antecedent- , and for this reason some copies add . The words are taken by some as masculine, the pronoun being supposed to refer to Him who is the Head-Christ. But though this be the common interpretation, as of Bhr, Huther, and De Wette, we cannot agree with it. It would destroy the harmony of the figure, which has its basis not in Christ as person, but in Christ as Head. Some take the relative as neuter, and in a special sense. Thus Bengel-ex quo, ex tenendo caput. We agree, however, with Meyer, that the neuter form refers to the Head-not personally as Jesus, but really or objectively-nicht persnlich sondern schlich. Khner, ii. 785; Jelf, 820.
. . . . Such is the construction and ending of the sentence-groweth the growth of God. The form occurs only elsewhere in Eph 2:21. There is no ellipse here needing the supply of , as Piscator and others suppose; but the verb governs its correlate noun-no uncommon form of syntax. Eph 1:3; Eph 1:20; Eph 2:4; Eph 4:1; Joh 17:26; Jelf, 552; Buttmann, 131, 4, 5; Khner, 547, a. There is in such an idiom an extension of the meaning of the verb. Often, in such a case, when a relative does not intervene, the accusative has a distinctive or intensive epithet connected with it. Joh 7:24; 1Ti 1:18; Bernhardy, p. 106; Winer, 32, 2. Here we have a genitive for a similar purpose. Luk 2:8. Now this genitive is not to be explained away as a mere Hebrew superlative, as in Storr’s paraphrase-mirifice crescit. Nor is the exegesis of Calvin, Bhr, and Winer in the third edition of his grammar, up to the full sense-incrementum quod Deus vult et probat; nor yet is correct, as Chrysostom renders it. It means, as Winer gives it, in his fifth edition-an increase wrought by God. Winer, 36, 3 (b). The growth of that spiritual body corresponds with its nature-is the result of Divine influence and power. And the means of growth are stated in the intermediate clause. For the body is not only connected with the head, but is also-
. The first participle . is in the middle voice, and, in an absolute sense, means, furnished with reciprocal aid. 2Co 9:10; Gal 3:5. is the word used in the parallel verse of the Epistle to the Ephesians, but the substantive occurs in the same verse. The next participle . signifies brought and held together in mutual adaptation. (See under the second verse.) And this is done -by joints and ligatures. The noun signifies a joint, and so it is generally understood. Meyer supposes it to mean nervous energy or sensibility-Lebensthtigkeit-what the Greek Fathers understand by . We may, perhaps, understand it not merely of joints in the strict anatomical sense, but generally of all these means, by which none of the parts or organs of the body are found in isolation. The other anarthrous noun, , has a meaning not dissimilar, and perhaps refers to those visible and palpable ligatures of flesh and sinew which give to the body unity of organization. Dan 5:6. Some would assign a noun to each participle-furnished by the joints and compacted by the ligatures. There appears, however, to be no necessity for this refinement. The apostle describes that unity of the body which is dependent upon its head, and is essential to its growth. The expression is neither to be confined to the participles nor restricted to the verb; for the apostle has said, emphatical ly, the whole body. It is not this or that organ that grows from its vital connection with the head, while others unconnected perish and die; but the living energy of the head pervades the entire body-pervades it because it is an organic unity, supplied with conductors, and bound together by joints. Means are provided for distributing through it this vitality; there is no barrier to impede it-no point at which it stops. The body, so connected with the head, and so supplied and knit by internal structure and external bands, grows, and all grows, by Divine influence and blessing. The whole church of Christ depends on Him as its head-out of Him are derived organization, life, and growth. The idea is well expanded by Theophylact.
The joints and bands have been differently understood, and so have the supply and the symmetry. Bengel understands the first noun and participle of faith, and the second noun and participle of love and peace; this last view being held also by Zanchius, who gives it as-charitas inter membra. This is also Davenant’s notion-the first substantive represents what unites us to Christ, and the second what binds us to one another. It is a strange idea of Theodoret, that the joints and bands are prophets, apostles, and teachers. Bhmer adds, in modification, but yet as little do we exclude the laity-aber eben so wening excludiren wir die Laien. Such an idea destroys the harmony of the figure. For teachers and taught compose the church, or the body and its organs, and they are held together by what the apostle calls joints and bands. To characterize minutely the spiritual elements of unity represented by these terms, would be pressing too much on the figure. The question is, what power gives vitality and union to the mystical body of Christ? The reply must be, Divine influence communicated by the Spirit, and using as its instruments faith and love. The last grace is specially mentioned in the correspondent passage of the twin epistle. The whole body, so pervaded and united, grows-all grows in perfect symmetry, and in connection with its Head. Without the head it dies-without joints and bands it falls into pieces, and each dissevered organ wastes away. The application is obvious. The church can enjoy neither life nor growth, if, misunderstanding Christ’s person or undervaluing His work, it have no vital union with Him. If the creed of any community supplant His mediatorship, and find no atoning merit in His blood; if its worship look up to angels, and not to Him to whom all power is given in heaven and in earth; if it place it s trust in ritual observances and bodily service, it cannot be one either with Him or with other portions of His church. Severed alike from head and trunk-from the vitality of the one and the support and sympathies of the other-it dies in isolation. So it was or would be with him or with them who threatened to disturb the Colossian Church. The entire figure and description are more fully presented in Eph 4:15-16, where we have given a lengthened exegesis.
The apostle still presses home his doctrine. It was no abstract truth which he had enunciated, and he winds up the paragraph by a reference to its pervading lesson-exhibiting the care and caution which should prevent any ordinances of an ascetic nature-such as those which belonged to the Jewish ritual-from being superinduced on Christianity.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 2:19. The head of a body is that which directs its movements, hence if the body should become disconnected from the head, its performances would become disorderly (such as a fowl when its head has been severed by an ax). These deceptive teachers are likened to a body thus disconnected from its head, because they have rejected Christ who is “the head of the body.” Joints and bands refers to the parts of the body, which must depend upon the head for proper control. When that is done, it will result in having nourishment ministered, and hence will be knit together into a well ordered body. The grand result will be a proper development and increase (growth), because it will be the increase of God. (See Eph 4:16.)
Fuente: Combined Bible Commentary
Col 2:19. And not holding fast the Head (Christ); comp. Eph 1:22, etc. Not to hold Christ as Head is to let go of Him altogether. This is virtually the cause of the conduct described in Col 2:18.
From whom, referring to Christ personally, as in Eph 4:16. Which would point to Christ in this relation as Head.
All the body; including every member of it, not the whole body, since the false teachers did not deny the unity of the Church, but slighted the fact that each member for himself must hold fast to the Head.
Through the joints and bands. Joints, as in Eph 4:16, refers to the nerves and all those points of contact through which the common life passes; bands, to all the ligatures which bind the parts of the body.
Being supplied and compacted. The first participle (comp. the joint of the supply), derived from the leading of a chorus, suggests a generous supply; the second, occurring in the parallel passage, suggests solidity; both point to a continued process. It is not necessary to connect joints with the first participle, and bands with the second, although the former are chiefly means of supply, and the latter of solidity. In Ephesians the close connection of the parts is emphasized, here the vital connection with the Head.
Increased with the increase of God; effected by Him. God being the first cause of life to the whole, and carrying on this growth in subordination to and union with the Head, Jesus Christ (Afford). The discoveries of modern physiology have invested the Apostles language with far greater distinctness and force than it can have worn to his own contemporaries (Lightfoot). The experience of eighteen Christian centuries have abundantly illustrated the pertinence and truthfulness of the figure, when thus enlarged, as applied to the members of the Church, Vital union with Christ for each is the essential matter; to be without this is to die; having it growth is not only possible, but certain.
Fuente: A Popular Commentary on the New Testament
Verse 19
Holding the Head; adhering to the Head, that is, to Christ.
Fuente: Abbott’s Illustrated New Testament
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.