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Exegetical and Hermeneutical Commentary of Colossians 2:2

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That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

2. comforted ] Ut consolentur, Latin Versions. But the Greek verb means more than to console; it is rather to hearten, to encourage. Confortatio, the (late) Latin original of our “ comfort,” is “to make fortis, strong; ” and “ comfort ” long retained this meaning in English. Wyclif here has “ counfortid; ” and in his version of Isa 41:7 he actually writes “ he coumfortide hym with nailes, that it shulde not be moued” ( Bible Word-Book, p. 117).

being ] Better, they being; the Greek participle agrees not with “ hearts ” but with the owners of the hearts.

knit together ] Cp. below Col 2:19, and Eph 4:16 (a suggestive parallel). The Greek verb always in the LXX. means “ to instruct ”; and the Latin Versions here have instructi (hence Wyclif, “ taughte ”); which however may mean “ drawn up,” “ marshalled,” and so may be nearly the same as A. V. The parallels just quoted are decisive for A.V.

in love ] “which is the bond of perfectness,” Col 3:14. Cp. Eph 4:2-3; Php 2:1-4.

and unto all riches ] The saints, drawn together in love, would by the loving communication of experience and by other spiritual aid, all advance to a fuller knowledge of the Lord and His grace. On “ riches ” see note on Col 1:27.

the full assurance ] “ Fulness ” R.V. margin; Latin Versions, plenitudo, adimpletio. The Greek word recurs 1Th 1:5; Heb 6:11; Heb 10:22; and nowhere else in Biblical or classical Greek. In all these passages the word “ fulness ” would give an adequate meaning. But the cognate verb, which is more frequent, appears by usage to convey the idea of, so to speak, an active fulness, a fulness having to do with consciousness. This is an argument for retaining (with Ellicott, Alford, Lightfoot, R.V. text) the A.V. rendering. He prays that they may more and more enter into the “wealth” of a deep and conscious insight into “the mystery of God.”

understanding ] See on Col 1:9 above.

to the acknowledgement ] This clause is the echo and explanation of the last; “ unto all the riches &c., unto the acknowledgement &c.”

“ Acknowledgement ” : epignsis; see on Col 1:9 above.

the mystery of God, and of the Father, and of Christ ] “The ancient authorities vary much in the text of this passage” (margin, R.V.). The chief variants are as follows: ( a) “ the mystery of God ” ; adopted by Tischendorf in his 7th (last but one) edition of the N.T., and by Alford: ( b) “ the mystery of God, even Christ,” or, as the same Greek may be rendered, “ the mystery of the (or, our) God Christ ” ; adopted, with the first alternative translation, by Tischendorf in his 8th (last) edition, Tregelles, Wordsworth, Lightfoot, Westcott and Hort, and R.V.: ( c) “ the mystery of God, which is Christ ” : ( d) “ the mystery of God the Father of Christ ” : ( e) the reading represented by A.V., which is that of most later mss. Lightfoot in a long and careful note (pp. 318, 319) reasons for the high probability of reading ( b), and for regarding all others as formed from it either by explanatory addition or by cutting a knot of supposed difficulty by omission. Dr Scrivener ( Introd. to N.T. Criticism, pp. 634 6) also discusses the case, with Lightfoot’s reasoning among other things before him, and inclines to the same reading, though apparently preferring the other rendering given above. His only difficulty lies in the small documentary support given to a reading in itself otherwise so likely. And he says, “The more we think over this reading, the more it grows upon us, as the source from which all the rest are derived. At present, perhaps, [‘ of God the Father of Christ ’] may be looked upon as the most strongly attested, but a very small weight might suffice to turn the critical scale.”

Adopting the reading thus accepted by Lightfoot and favoured by Scrivener, how shall we render it? Shall we say, “ the mystery of the God Christ ”? The phrase would convey eternal truth; but as a phrase it has no precise parallel in St Paul. To him Christ is indeed absolutely Divine, Coequal in Nature with the Father; but this truth is always seen, so to speak, through His Sonship, so that He is designated rather “the Son of God” than simply “God.” (See however Act 20:28; Tit 2:13.) Shall we say “ the mystery of the God of Christ ”? Here a near parallel appears Eph 1:17. But the preceding context here (esp. Col 1:27) distinctly inclines to our connecting “ the mystery ” with “ Christ,” so that He shall be the Father’s “Secret” of “all spiritual blessing” (Eph 1:3) for His people; their all-blessed Resource, hidden yet open, for “pardon, and holiness, and heaven.” Cp. 1Co 1:30, where “ wisdom ” is in a certain sense equivalent to “ mystery ” here.

So we render, the mystery of God, even Christ.

Fuente: The Cambridge Bible for Schools and Colleges

That their hearts might be comforted – Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions.

Being knit together in love – The same word which is used here ( sumbibazo) occurs in Eph 4:16, and is rendered compacted; see the notes at that place. In Act 9:22, it is rendered proving; Act 16:10, assuredly gathering; 1Co 2:16, instruct; and here, and in Col 2:19, knit together. It means, properly, to make to come together, and hence, refers to a firm union, as where the heart of Christians are one. Here it means that the way of comforting each other was by solid Christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of affection.

And unto all riches – On the meaning of the word riches, as used by the apostle Paul, see the notes at Rom 2:4. There is a great energy of expression here. The meaning is, that the thing referred to – the full understanding of the mystery of religion – was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be in order that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it.

Of the full assurance of understanding – This word ( plerophoria) means firm persuasion, settled conviction. It occurs only here and in 1Th 1:5; Heb 6:11; Heb 10:22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luk 1:1; Rom 4:21; Rom 14:5; 2Ti 4:5, 2Ti 4:17. It was the desire of the apostle that they might have entire conviction of the truth of the Christian doctrines.

To the acknowledgment – So as fully and openly to acknowledge or confess this mystery.

The mystery – On the meaning of this word, see the Rom 11:25, note; Eph 1:9, note. The meaning is, the doctrine respecting God, which had before been concealed or hidden, but which was now revealed in the gospel. It does not mean that there was any thing unintelligible or incomprehensible respecting this doctrine when it; was made known. That might be as clear as any other truth.

Of God – Of God as he actually subsists. This does not mean that the mere fact of the existence of God was a mystery, or a truth which had been concealed, for that was not true. But the sense plainly is, that there were truths now made known in the gospel to mankind, about the mode of the divine existence, which had not before been disclosed; and this mystery he wished them to retain, or fully acknowledge. The mystery, or the hitherto unrevealed truth, related to the fact that God subsisted in more persons than one, as Father, and as Christ.

And of the Father – Or, rather, even of the Father; for so the word kai (and) is often used. The apostle does not mean that he wished them to acknowledge the hitherto unrevealed truth respecting God and another being called the Father; but respecting God as the Father, or of God as Father and as Christ.

And of Christ – As a person of the Godhead. What the apostle wished them to acknowledge was, the full revelation now made known respecting the essential nature of God, as the Father, and as Christ. In relation to this, they were in special danger of being corrupted by the prevalent philosophy, as it is in relation to this that error of Christian doctrine usually commences. It should be said, however, that there is great variety of reading in the mss. on this whole clause, and that many critics (see Rosenmuller) regard it as spurious. I do not see evidence that it is not genuine; and the strain of exhortation of the apostle seems to me to demand it.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. That their hearts might be comforted] That they might have continual happiness in God, having constant affiance in him.

Being knit together in love] The word , or , which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in union with God unless it have unity in itself, and without love this unity is impossible.

Unto all riches of the full assurance of understanding] That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel.

And of the Father, and of Christ] These words are variously written in different MSS., versions, and fathers: The mystery of God-of God in Christ-of God who is in Christ-of God concerning Christ-of God who is Christ-of the God Christ-of God and Christ-of God the Father of Christ-of God the Father, and our Lord Christ-of God and the Father of Christ-of God the Father, in Christ-of the God Christ Jesus, Father and Lord, &c., &c., &c.

This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. Griesbach has left them out of the text.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That their hearts might be comforted: whereas false teachers did endeavour to adulterate the Christian institution, the striving of the apostles holy soul here was, as in the former chapter, Col 1:28, to this end, that they might be complete and established Christians to the last.

Being knit together in love; and as a proper means conductible to this good purpose, he would have them be joined or compacted together, be all of a piece, in the affection and exercise of love.

And unto all riches of the full assurance of understanding; and to attain to a well-grounded, powerful, evangelical faith, which he sets forth livelily by an elegant increase of words, both in regard of the acts and the object of it, which is called a mystery to be believed, 1Ti 3:9, upon its being revealed. The sense of that which he heartily desires is that they might have:

1. All abundance of understanding with full satisfaction in these main principles of the gospel they are called to assent to. Signifying faith is no blind, but a certain intelligent persuasion; to distinguish it from uncertain opinion, Joh 6:69; Rom 4:21; 1Th 1:5; Heb 6:11; 10:22.

To the acknowledgment:

2. An inward consent, and vital owning, a cordial embracing of the fundamental truths of the gospel, Eph 4:13,14; Heb 6:1, in opposition to those vain speculations and traditions which deluded many. He calls this the mystery of God, or a Divine mystery, (no human invention), as before, Col 1:26,27; and so vindicates the dignity of faith and the excellency of the gospel, asserting it to be a mystery of God, not only as the object, but revealer of it; for the Father reveals Christ, Col 1:27; Mat 16:17; Eph 3:3, as Christ doth the Father, Mat 11:27; Joh 1:18.

Whereas it is said, and of the Father, and of Christ; this first and here needs not be rendered as a copulative, but as exegetical, or as expletive, and may be read, even, or to wit, or both, its (a learned man observes) the Greeks and Latins usually do when the copulative is to be repeated, the name of God referring commonly to the Father and the Son; as elsewhere, God, even the Father, Col 1:3; 1Co 15:24; 2Co 11:31; Eph 1:3; Phi 4:20. So the former and here may be read; q.d. The mystery not of God, abstractedly considered; but, I would have you be united and all one, in the acknowledgment of the whole mystery of God, i.e. both of the Father and of Christ.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Translate, “That theirhearts may be comforted.” The “their,” comparedwith “you” (Col 2:4),proves that in Col 2:1 thewords, “have not seen my face in the flesh,” is a generaldesignation of those for whom Paul declares he has “conflict,”including the particular species, “you (Colossians) and them atLaodicea.” For it is plain, the prayer “that theirhearts may be comforted,” must include in it the Colossians forwhom he expressly says, “I have conflict.” Thus it is anabbreviated mode of expression for, “That your and theirhearts may be comforted.” ALFORDtranslates, “confirmed,” or allows “comforted” inits original radical sense strengthened. But the Greeksupports English Version: the sense, too, is clear: comfortedwith the consolation of those whom Paul had not seen, and for whom,in consequence, he strove in prayerful conflict the more fervently;inasmuch as we are more anxious in behalf of absent, than present,friends [DAVENANT]. Theirhearts would be comforted by “knowing what conflict he had for”them, and how much he is interested for their welfare; and also bybeing released from doubts on learning from the apostle, that thedoctrine which they had heard from Epaphras was true and certain. Inwriting to churches which he had instructed face to face, he entersinto particular details concerning them, as a father directing hischildren. But to those among whom he had not been in person, hetreats of the more general truths of salvation.

beingTranslate asGreek in oldest manuscripts, “They being knit together.”

in lovethe bond andelement of perfect knitting together; the antidote to thedividing schismatical effect of false doctrine. Love to God and toone another in Christ.

untothe object and endof their being “knit together.”

all richesGreek,“all the riches of the full assurance (1Th 1:5;Heb 6:11; Heb 10:22)of the (Christian) understanding.” The accumulation ofphrases, not only “understanding,” but “the fullassurance of understanding”; not only this, but “the richesof,” c., not only this, but “all the riches of,”&c., implies how he desires to impress them with the momentousimportance of the subject in hand.

toTranslate “unto.”

acknowledgmentTheGreek implies, “full and accurate knowledge.” It isa distinct Greek word from “knowledge,” Col2:3. ALFORDtranslates, “thorough . . . knowledge.” Acknowledgmenthardly is strong enough they did in a measure acknowledge thetruth; what they wanted was the full and accurate knowledge ofit (compare Notes, see on Col1:9, 10; Php 1:9).

of God, and of the Father andof ChristThe oldest manuscripts omit “and of the Father,and of”; then translate, “Of God (namely), Christ.”Two very old manuscripts and Vulgate read, “Of God theFather of Christ.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

That their hearts might be comforted,…. Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he was so desirous they should know it; one is, the consolation of their hearts. The hearts of God’s people often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God’s face, and afflictive providences; and by reason of false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities, and which was the case with these churches: now the business of Gospel ministers is to comfort such; this is the commission they are sent with; the doctrines of the Gospel are calculated for this very purpose, such as full redemption, free justification, complete pardon of sin, peace and reconciliation; and the bent of their ministry is to comfort distressed minds, upon what account soever; and it must be a comfort to these churches, when they found that they were regarded by so great an apostle; and it might tend to confirm them in the doctrine they had received at first, and deliver them from the scruples the false apostles had injected into their minds, and so administer comfort to them, when they perceived that the apostle approved of the Gospel they had heard and embraced, and rejected the notions of the false teachers:

being knit together in love: as the members of an human body are, by joints and bands; as love is the bond of union between God and his people, Christ and his members, so between saints and saints; it is the cement that joins and keeps them together, and which edifies and builds them up, and whereby they increase with the increase of God; it makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy, who is for dividing, and so destroying; and is what is the joy of Gospel ministers, and what they labour at and strive for, and which is another reason of the apostle’s conflict:

and unto all riches of the full assurance of understanding; that is, spiritual knowledge and understanding, or the understanding of spiritual things; for the understanding of things natural and civil is not designed; nor a mere notional knowledge of spiritual things, which persons may have, and yet not charity, or love, with which this is here joined; and such an one also, which is sure and certain: for as there is such a thing as the assurance of faith, and the assurance of hope, so likewise of understanding of the Gospel, and the truths of it; concerning which there ought to be no doubt, being to be received upon the credit of a divine testimony: moreover, such a knowledge and understanding of divine things is intended, as is large and abundant, signified by “all riches”; for though it is not complete and perfect in this life, yet it takes a vast compass, and reaches to all the deep things of God; to whatever relates to the person and grace of Christ; to all the things of the Spirit of God; to all the blessings and promises of the covenant of grace; to the riches both of grace and glory, to the things of time and eternity, and which is more clearly explained by the following clause:

to the acknowledgment of the mystery of God, and of the Father, and of Christ; that is, to a greater and more perfect knowledge, approbation, and confession of the Gospel, which he had in the preceding chapter called the mystery; see Col 1:26, and here “the mystery of God”, which he is both the author and subject of: it is by him as the efficient cause, ordained by him, and hid in him before the world was; and it is of him, as the subject matter of it; not as the God of nature and providence, which the works of both declare; but as the God of all grace, as God in Christ, which is the peculiar discovery of the Gospel: and “of” him as “the Father” of Christ, which is not discoverable by the light of nature, nor known by natural reason, but is a point of divine revelation; and “of” him as the Father of his people by adoption; and of all his grace, in election to grace and glory; in predestination to sonship, and in the council and covenant of grace; in the scheme of salvation and redemption; in the mission of his Son, and the gift of him as a Saviour and Redeemer. The copulative “and” before “the Father”, is left out in the Vulgate Latin, Syriac, and Arabic versions, which read “the mystery of God the Father”; and with it, it may be rendered, as it sometimes is, God, “even the Father”: though the word “God” may be considered essentially, and as after distinguished into two of the persons of the Godhead; “the Father” the first person, so called, in relation to his Son, which is no small part of the mystery of the Gospel; and “Christ” the second person, who is equally God with the Father; and the Spirit, who, though not mentioned, is not excluded from this adorable mystery: and which is the mystery “of Christ”, he being both the efficient cause and the subject matter of it; it treats of his deity and personality; of his offices, as Mediator, prophet, priest, and King; of his incarnation and redemption; of his grace, righteousness, sacrifice, and satisfaction; of justification by him, pardon through him, and acceptance in him.

Fuente: John Gill’s Exposition of the Entire Bible

May be comforted (). First aorist passive subjunctive of (for which see 2Co 1:3-7) in final clause with .

Being knit together (). First aorist passive participle of , old verb, causal of , to make go together, to coalesce in argument (Ac 16:10), in spiritual growth (Col 2:19), in love as here. Love is the (3:14) that binds all together.

Unto all riches ( ). Probably some distinction intended between (in love as the sphere) and (unto as the goal).

Of the full assurance of understanding ( ). On , see 1Th 1:5. From (see Lu 1:1) and only in N.T. (1Thess 1:5; Col 2:2; Heb 6:11; Heb 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one’s mental powers.

That they may know ( ). “Unto full knowledge.” This use of (full, additional knowledge) is Paul’s reply to the Gnostics with the limited and perverted (knowledge).

The mystery of God, even Christ ( , ). The MSS. differ widely here, but this is Westcott and Hort’s reading. Genitive (objective) with and in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (1:26) and meant for us to know to the fulness of our capacity.

Fuente: Robertson’s Word Pictures in the New Testament

Comforted (paraklhqwsin). Not so much tranquilized as braced. See on Joh 14:16.

Knit together [] . See on proving, Act 9:22. In the Septuagint it means to instruct, as Exo 18:16; Deu 4:9; Isa 40:13 (compare 1Co 2:16); Psa 31:8. Used of putting together in one’s mind, and so to conclude by comparison. Thus Act 16:10, assuredly gathering, Rev., concluding.

Full assurance [] . Or fullness. See Heb 6:11; Heb 10:22. Of understanding [] . See on Mr 12:33; Luk 2:47.

To the acknowledgment [ ] . Wrong. Epignwsiv is the full knowledge, as ch. 1 9 (note). Rev., that they may know.

Of God. The best textual authorities add Cristou of Christ. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare ch. 1 27.

Fuente: Vincent’s Word Studies in the New Testament

1) “That their hearts might be comforted” ‘(hina paraklethosin hai kardiai auton) “in order that their hearts may be comforted;” the term “comfort” indicates an emotional strengthening by the encouragement of another of like kind of concern — just as the Holy Spirit is the comforter Jesus sent to His Church and His children, each saint should comfort others, 2Co 1:3-4.

2) “Being knit together in love”(sumbibasthentes en agape) “being joined together in love. This is the source of Church comfort, ordained of the Lord. Joh 13:34-35. This embraces the harmonious oneness of intellect and will.

3) “And unto sill riches of the full assurance of understanding” (kai eis pan ploutos tes plerophorias tes suneseos) and with reference to all riches of the full assurance of understanding,” to be knit together in love is in order to attain full understanding.

4) “To the acknowledgment of the mystery of God and of the Father and of Christ” (eis epignosin tou musteriou tou theou, Christou) “with reference or relation to or toward a full knowledge of the mystery of God (the trinity) of Jesus Christ The term (and of the Father) is not found in what is considered the most reliable ancient manuscripts. The mystery of God is “Jesus Christ” the incarnate one. See 1Ti 3:16. This mystery of the Godhead is to be found in Christ, not elsewhere, seems to be Paul’s strong assertion. Rom 11:33; 1Co 1:24; 1Co 1:30; Eph 1:8; Eph 3:8-10; 1Co 2:6-8.

Fuente: Garner-Howes Baptist Commentary

2. That their hearts may receive consolation. He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declares that nothing else is desired by him than that they may be united together in faith and love. He shews, accordingly, that it was by no unreasonable affection (as happens in the case of some) that he had been led to take upon himself so great a concern for the Colossians and others, but because the duty of his office required it.

The term consolation is taken here to denote that true quietness in which they may repose. This he declares they will at length come to enjoy in the event of their being united in love and faith. From this it appears where the chief good is, and in what things it consists — when mutually agreed in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind — this is the blessed life. As, however, love is here commended from its effect, because it fills the mind of the pious with true joy; so, on the other hand, the cause of it is pointed out by him, when he says, in all fullness of understanding. (346) The bond also of holy unity is the truth of God, when we embrace it with one consent; for peace and agreement with men flow forth from that fountain.

Riches of the assurance of understanding. As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he makes mention expressly of the riches of understanding. By this phrase he means full and clear perception; and at the same time admonishes them, that according to the measure of understanding they must make progress also in love.

In the term assurance, he distinguishes between faith and mere opinion; for that man truly knows the Lord who does not vacillate or waver in doubt, but stands fast in a firm and constant persuasion. This constancy and stability Paul frequently calls ( πληροφορίαν) full assurance, (which term he makes use of here also,) and always connects it with faith, as undoubtedly it can no more be separated from it than heat or light can be from the sun. The doctrine, therefore, of the schoolmen is devilish, inasmuch as it takes away assurance, and substitutes in its place moral conjecture, (347) as they term it.

Is an acknowledgment of the mystery. This clause must be read as added by way of apposition, for he explains what that knowledge is, of which he has made mention — that it is nothing else than the knowledge of the gospel. For the false apostles themselves endeavor to set off their impostures under the title of wisdom, but Paul retains the sons of God within the limits of the gospel exclusively, that they may desire to know nothing else. (1Co 2:2.) Why he uses the term mystery to denote the gospel, has been already explained. Let us, however, learn from this, that the gospel can be understood by faith alone — not by reason, nor by the perspicacity of the human understanding, because otherwise it is a thing that is hid from us.

The mystery of God I understand in a passive signification, as meaning — that in which God is revealed, for he immediately adds — and of the Father, and of Christ — by which expression he means that God cannot be known otherwise than in Christ, as, on the other hand, the Father must necessarily be known where Christ is known. For John affirms both:

He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father. (1Jo 2:23.)

Hence all that think that they know anything of God apart from Christ, contrive to themselves an idol in the place of God; as also, on the other hand, that man is ignorant of Christ, who is not led by him to the Father, and who does not in him embrace God wholly. In the mean time, it is a memorable passage for proving Christ’s divinity, and the unity of his essence with the Father. For having spoken previously as to the knowledge of God, he immediately applies it to the Son, as well as to the Father, whence it follows, that the Son is God equally with the Father.

(346) “ En toutes richesses de certitude d’intelligence ;” — “In all riches of assurance of understanding. ”

(347) See Calvin on the Corinthians, vol. 1, p. 112, and vol. 2, p. 397.

Fuente: Calvin’s Complete Commentary

2. that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, even Christ,

Translation and Paraphrase

2. (I agonize) that their hearts may be comforted (and exhorted), being knit together in love, and (knit together in such a way that they will come) unto all the riches of full assurance in (their) understanding. (Yea, further I agonize that they may be so knit together that they come) unto a precise knowledge of the mystery of God, (which is, stated very simply,) Christ (alone).

Notes

What were the goals which Paul sought in his striving? He sought: (1) that the Colossians might be comforted; (2) that they might be knit together in love; (3) that they might be knit together unto all riches of understanding, that is, knit together so they could come unto the full riches of understanding.

The verb comfort (parakaleo) has the double meaning of comfort and also to exhort, or urge. Our comfort in Christ should be an exhortation to us to serve Him better. Tychicus was sent to the Ephesians and the Colossians to comfort their hearts. Eph. 6:22; Col. 4:8.

The Colossians were to be knit together in love. The word knit means to cause to coalesce, to join together, to put together, to unite. (Thayer). We think of broken bones being knit back together until the pieces are one again. In this manner Christians should be knit together in love. Col. 2:19. Without love a church is not a true church.

The goal for which Christians are knit together is that they may come unto all the riches of the full assurance of understanding.

Our pleasant association together as Christians is a marvelous teacher. Better than any words it reveals to us the riches of our faith and gives us assurance.

The expression unto the riches of the full assurance of understanding is a bit complicated.

Paul frequently used the word riches to describe the blessings of Christians. Eph. 1:18. The abundance of Gods grace is also spoken of as the riches of his grace. Eph. 1:7. Compare Eph. 3:16.

The term full assurance (Gr. plerophoria) means fulness, abundance, most certain confidence. 1Th. 1:5 : Our gospel came unto you in much assurance. (Compare Luk. 1:1 in Gr.)

Understanding (Gr. sunesis) refers to the mind insofar as it understands things. The term indicates an understanding of the bearing of things on one another.

Using the definitions of the words as given above, it appears that Paul desired that the understanding of the Colossians should develop until it was aware of the great riches that lie in full assurance.
When we reach the point where we have utterly no doubts about the truths of the Bible, no doubts about our salvation, and no hesitation in trusting God fully at all times, we feel good! We have riches!

Paul gives a summary or climax of his desires for the Colossians at the close of Col. 2:2 : That they may know the mystery of God, (which is) Christ. Joh. 17:3.

In Col. 2:2 we again have a reference to Gods mystery that is now revealed. That mystery, simply stated, is that Christ Jesus is now the unfailing hope of all nations for glory from God. See notes on Col. 1:26.

There is considerable variation in the ancient Greek manuscripts on the phrase the mystery of God, even Christ. Even the King James text follows a slightly different reading than the American Standard. The King James use of Father after God is obviously unnecessary. The reading of the American Standard version exactly translates the wording of the best current editions of the Greek N.T., those of Nestle-Aland (1956) and the United Bible Societies (1966).

Study and Review

30.

What did Paul desire about the hearts of those he had not seen personally? (Col. 2:2)

31.

In what were these people to be knit together?

32.

Explain the term knit.

33.

Unto what were these brethren to be knit together?

34.

What does Col. 2:2 indicate about the value of a full understanding?

35.

What did Paul want these brethren to know?

36.

What does Col. 2:2 say the mystery of God is? (Please use American Standard version wording here.)

Fuente: College Press Bible Study Textbook Series

(2) Comfortedi.e., encouraged, or strengthened, both to stand fast and to advance in the faith.

Knit together.The word here used has two senses; first, to bring, or knit, together (as in Col. 2:19, and Eph. 4:16); next, to carry with us in argumenti.e., to instruct, or convince (as in Act. 9:22; Act. 16:10; 1Co. 2:16). Either would give good sense here; but the usage in this and the Ephesian Epistle, and the addition of the words in love, are decisive for the former sense.

And unto . . . the full assurance of understanding (or, rather, intelligence, as in Col. 1:9).The idea of the passage is precisely that of Php. 1:9, I pray that your love may abound (or, overflow) more and more in knowledge, and in all judgment (or, perception). St. Paul bids them seek the fulness of intelligence which they were taught to crave for, not through the rashness of speculation, but through the insight of love. So in Eph. 3:17-19 he prays that being rooted and grounded in love, they may know . . . that which passeth knowledge; for Christian knowledge is the knowledge of a personal Saviour, and in all personal knowledge he knows best who loves best.

The acknowledgement . . .This clausewhich explains what the fulness of intelligence isis altogether obscured in our version. It should be rendered, to the full knowledge of the mystery of God, which is Christ. Above we read (Col. 1:27), this mystery, which is Christ in you. There Christ, as indwelling in man, is the mystery which alone solves the problem of humanitywhat it is, and whither it tends. Here Christ is the mystery of Godi.e. (according to the Scriptural meaning of the word mystery), He in whom the inscrutable nature of God, rich in the hidden treasure of wisdom and knowledge, is revealed to us. The name again leads up to the doctrine of the Word of God.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Acknowledgment Rather, full knowledge. The apostle’s struggle was that, being closely united together in Christian love, which is a great safeguard against false doctrine, they might by intellectual conviction and the inward working of the Holy Spirit, have a clear and complete persuasion of the truth, or, in other words, a full knowledge of this great mystery of God, so that in their souls finding conscious rest therein, they would be strong against all attempts to shake their faith. The readings of the MSS. of the concluding words greatly vary. seems to be the best supported, and we would read, the mystery of God, even Christ; that is, Christ is the mystery.

Fuente: Whedon’s Commentary on the Old and New Testaments

Col 2:2. Might be comforted, The original word signifies not only “to have consolation administered under affliction,” but “to be exhorted and quickened, excited and animated; and so recovered from indolence and irresolution as well as dejection:” the expression rendered all riches of the full assurance of understanding, or the richest and most assured understanding, is extremely emphatical; more agreeable to the Hebrew than the Greek idiom; and it is one of the many instances of that strong manner of speaking with which the writings of our apostle abound. “The mystery here spoken of,” says Dr. Heylin, “is the same as before at Col 1:27 of the last chapter. I conceive that it relates to the divine paternity and filiation in us [the in-dwelling of the Father and the Son in the hearts of the faithful]. But as it appears from this verse, that the comprehension of that mystery depends upon a certain disposition of heart and enlargement of the understanding, no expression can convey the knowledge of it, until the requisite dispositions are produced.” See the preceding analysis.

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 2:2 . The end aimed at ( ) in this conflict: in order that their hearts may be comforted , viz. practically by the fact, that they are united in love , etc. Accordingly, . . . . contains the mode of that comforting, which ensues, when through loving union the evil of heretical division, whether threatening or already rampant, is removed. Most thoughtfully and lovingly Paul designates the concern of his solicitude as , not impeaching them on account of the heretical seductions, but making those temptations to be felt as a misfortune , in the presence of which one requires comfort (Vulgate: “ ut consolentur ”). Chrysostom remarks aptly (comp. Theophylact): , . The explanation which makes . mean, like (LXX. Deu 3:28 ; Job 4:3 ), to strengthen, confirm (so Huther, de Wette, Baumgarten-Crusius), is quite opposed to the Pauline usage, according to which it means to exhort (so Luther here), to give consolation (so Hofmann; comp. Bleek), to entreat, to encourage, to comfort; the latter in particular when, as here, it is joined with . Comp. Col 4:8 ; Eph 6:22 ; 2Th 2:17 (also Sir 30:23 ).

] referred to the logical subject of the foregoing, i. e. to the persons, of whom was said. See on Eph 4:2 . It means here not instructi (Vulgate; comp. 1Co 2:16 , and the LXX.), nor yet introduced, [78] which linguistic usage does not permit, but brought together, united, compacti (Col 2:19 ; Eph 4:16 ; Thuc. ii. 29. 5; Herod. i. 74; and see Wetstein and Valckenaer, Schol . I. p. 453 f.). In connection therewith, , which denotes Christian brotherly love, is the moral element, in which the union is to subsist; to which is then added the telic reference of . by . . .: united in love and for behoof of the full richness , etc., i.e . in order, by that union, to attain the possession of this full richness, which could not be attained, but only hindered, by division and variance, is not to be joined with . (Storr, Flatt), since the rather adds to the -relation of the . its -relation, and is therefore merely the simple and , not etiam (Bengel, Hofmann); but not to be explained either as et quidem (Bhr, Bhmer), or by an to be supplied (Olshausen permits a choice between the two).

. .] The full certainty of Christian insight is the lofty blessing, the whole riches of which, i.e . its blissful possession as a whole, they are to attain, so that in no element of the and in no mode thereof does there remain any lack of completely undoubting conviction; [79] comp. 1Th 1:5 ; Heb 6:11 ; Heb 10:22 ; Rom 4:21 ; Rom 14:5 . On the conception of , see Bleek on Hebr . II. 2, p. 233 f. As to , intelligence , both theoretical and practical, comp. on Col 1:9 ; that here also what is specifically Christian is meant , is plain from the context. See the sequel. The cumulative fulness of the description . . . . . is naturally and earnestly called forth by the consideration of the dangers which threatened the . . . through the attempts of false teachers (Col 2:4 ). , , , , , Chrysostom.

. . .] parallel to the preceding . . ., and destined to bring in with emphasis the great object of the (the divine counsel of redemption, , see on Col 1:26 ); so that what was previously set forth at length by . . . . is now succinctly summed up for the sake of annexing the object by . Thus the distinction between and (Col 2:3 ) is brought out clearly. [80] Comp. on Col 1:9 . But . . . is not to be attached also to (Hofmann), so that the would occupy an interrupting position.

] Genitive of the subject; it is God , whose decree the . is. The reading to be approved, (see the critical remarks), means: of the God of Christ , i.e. to whom Christ belongs in a special way, as to His Father, Sender, Head, etc.; see on Eph 1:17 ; comp. Joh 20:17 ; Mat 27:46 . The separation of , however, from . , and the taking it as apposition to . , so that Christ Himself appears as the personal secret of God , “because He is personally the truth contained in God and revealed from God” (Hofmann, comp. Holtzmann, p. 215), must be rejected, because Paul would thus have expressed himself in a way as much exposed to misapprehension as possible. He would either have inserted an after (Col 1:24 ; 1Co 3:11 ), or have omitted , which would have made , as in Eph 3:4 , the mystery contained personally in Christ. But as the apostle has actually written, the reader could only understand the mystery of the God of Christ . If Christ is God’s (see on 1Co 3:23 ; comp. Luk 2:26 ; Luk 9:20 ; Act 4:26 ), then God is also the God of Christ . After , therefore, no comma is to be inserted. Finally, the view of Hilary (“ Deus Christus sacramentum est”), that is Christ Himself (so Steiger and Bisping, also Philippi, Glaubensl . IV. 1, p. 460, Exo 2 ), is wholly without Pauline analogy, and is not to be supported by such passages as Rom 9:5 ; Tit 2:13 ; Eph 5:5 ; in fact, even the lofty predicates employed in Col 1:15 ff., Col 2:9 , draw the line of distinction between God and Christ. Moreover, the expression itself is not harsher (de Wette), or even more inconceivable (Olshausen), more unsuitable and obscure (Reiche), than the phrase . . in Eph 1:17 ; since in connection with the notion “the God of Christ,” the designation of the latter as our Lord is unessential. The addition finds its motive in the connection, because it was just in Christ that God formed the decree of redemption (the ), and has carried it out (Eph 3:10 f., et al .). Whosoever has known God as the God of Christ , has the divine therewith unveiled to him.

[78] So Hofmann, who couples it in this sense with , taking adverbially, and explaining the , which stands in the way, in the sense of “even,” to the effect that this introduction into all riches of the understanding has as its presupposition another introduction, viz. that into the faith. This is a sophistically forced mode of disposing of the , suggested by nothing in the context, especially since faith by no means, either of itself or in vv. 5 7, falls to be considered as a preliminary stage, as if the . . ., like a new stadium, had to be entered upon through a second introduction; on the contrary, this is the full rich development of faith in the inner life. We may add that = to introduce is nothing but a lexicographical fiction invented by Hofmann. Chrysostom already says rightly: .

[79] Neither Greek authors, nor the LXX., nor the Apocrypha have . In Ptol. Tetr. p. 4. 9, is found.

[80] According to Holtzmann, p. 303, in the frequent mention of and , of and , of and , of . and ., we may detect already the terminology of the Grecian mysteries. As if these ideas and expressions were not sufficiently Pauline, and their intentional application were not sufficiently intelligible in the light of theosophic aberrations. Comp. also on Col 1:23 ; and Weiss, Bibl. Theol. p. 420, Exo 2Exo 2 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

United Love

Col 2:2

This ought to be a commonplace; the merest truism in Christian speech. The announcement of such a text should awaken no attention, or excite no curiosity or special interest, because the words themselves are trite. To be human is to love; to be men is to be knit together; to be alive is to be in brotherhood. So we should say, if we had no experience to go by: but all experience, alas, contradicts our theory, and instead of having a commonplace to deal with we are face to face with a miracle. That miracle will appear to be the greater and the more suggestive, if we think once more of what ought to be a mere commonplace in human history. When man meets man he must hail his brother; two men cannot pass one another on a journey without recognition; to be sick is to evoke the help of the whole neighbourhood; to be in distress is enough to bring to our aid all who hear of it. So it would seem, for we are men educated, cultured, refined men. The priest will never pass a wounded man, nor will a Levite; they will say, seeing a wounded brother, All church systems must stand still until this man is once more upon his legs; there shall be no bell-ringing, or cup-washing, or ceremonial observance, until this man’s wounds are healed, until this dying man can join the holy worship. This would be philanthropy, love of man, beautiful benevolence, most tender and helpful sympathy, and the world will be full of it as it is full of sunshine in summer midday. We cannot deny the testimony of experience upon these matters. When you were sick, and in prison, and naked, and an hungered, and athirst, who cared for you? Is not the world a great, cruel world? Has it time to cast but a brief and furtive glance at suffering men, and then to roll on in its cumbrous chariot to keep the feast-time or to enjoy the harvest of pelf? Why should Paul be in conflict about distressed hearts? Why should he desire that they should be “knit together in love”? The thing will come naturally. Where does it come naturally? The ground will grow wheat here, and fruit trees yonder, and rich meadows in a third locality, and every spot of earth will have its own flower-bed: let things alone. Where do these miracles occur? It would be as difficult to find them in Nature as it is to find them in human society. Behind all true appearances that is, appearances expressive of reality you must find cultured character, sanctified disposition, divinely inspired and controlled instinct and feeling.

This being knit together in love is not only a miracle, it is Christ’s miracle. It is not a conjuror’s trick; it is the miracle of God. Surprising, indeed, that we should require the interposition of Omnipotence to bring us together in love, in all its union and trustfulness, in all its sympathy and helpfulness. In reality, man hates man; in reality, there is no beast in the jungle so cruel-hearted as man: his cruelty is practised, not to satisfy an instinct that in itself is good, but an instinct that in itself is bad; it is not the necessary cruelty which must sometimes be perpetrated on savage beasts, but a calculated cruelty, set out upon an arithmetical basis, arranged by a calculus adapted to the anticipation of events and the possibility of bearing burdens; a mean analysis of life, and fact, and possibility; quite a triumph of selfish genius. When we hear of man loving man, where are the facts, apart from the Christian religion? Let us go to some sunny land where man loves man, and study the amazing miracle. It will not be enough to show us a flag, red as blood, fringed with silver, and on it written, “Liberty, Equality, Fraternity”; we are not flag-hunting, we are in quest of the land where man loves man, and in a land where Christ was never heard of. It is the Christian contention that philanthropy is the practical philosophy of Christian doctrine. That is the plain, frank, generous issue. Until we love God we cannot love man in any profound and all-enduring sense: the whole prophecy of revelation, and the whole meaning of God, you will find in the two commandments Love God and love thy neighbour.

There are many kinds of union, many circumstances under which men are knit together, without being knit together in love. Were we to omit the condition under which our hearts are to be knit together, we should omit the whole text. Men may be knit together involuntarily; circumstances may have brought them together for the accomplishment of a given purpose; they may have no liking for one another in any other relation, but they are necessary to each other in the carrying out of a certain conclusion. There is a being knit together in selfishness: we get more by being knit together than we could get in solitude: co-operation is profitable; union is an investment. Then there are unions that are but temporary; they are political, they are mechanical, they are constructed in order that a certain issue may be the more quickly brought about. In this case we have association rather than union. For proximity is not union, of necessity. There is no union in things that are brought together and are held together by some outside force. True union amounts to almost identity, to subtle, sympathetic, complete amalgamation. This union is to be a union of love. What other union is possible in the Church? There is a quasi-union possible, which is founded upon opinion. Upon opinion no lasting, vital, sacrificial union can ever be founded. Opinion ought, in a very large sense, to be independent, the outworking of individual thinking; it should indicate the personal accent of individual character. Who is the man that wishes that his opinion should rule the whole world, and be accepted in the verbal form in which he states it? That truth can be stated in ten thousand ways is a tribute to truth itself, as well as to the fertility of the human mind. To write an opinion and demand subscription to it, what is that but stark popery without the name? We must not believe in authority unless we believe in it altogether. And besides, in whose authority are we to believe? Where is the man with the tiara on his head, which God set there in token of infallibility? Is the human mind intended to run in one mould and to express one set of convictions and opinions and thoughts? May there not be unity in diversity? May not one man see an aspect of the truth peculiar to himself, and other men see aspects of the truth equally vividly? And may not all the aspects be required to make up the sum total of truth? If we found our union upon opinion we shall have continual controversy of an angry kind, not the useful attrition of mind upon mind which expresses its utility in sparks and flashes of light; we shall have hostility, antagonism, opposing creeds and beliefs, and shall consider him the wise man who can talk most eloquently and obstinately in defence of his peculiar shibboleth. There is a kind of union, also, founded upon custom. That union is of no value. It is the union of meeting together under the same roof occasionally, and of passing through the same forms of worship and ceremony, as if unanimously; a union which comes of having been in the habit of going to this place or to that, and obeying certain behests, and passing through a definite ritual. That is not the union for which Paul prayed: there is no vitality in it; it may be association, proximity, a coming together for an occasion and a purpose, but real brotherhood there is none in such mechanical relationship.

Where, then, is unity possible? Only in love. What can love do? It can bear the greatest strain. Love never gives way. Men can be very hot about their opinions, extremely pedantic, and can claim very much in the name of infallibility without a distinct avowal of Papacy; but only love can stand all weathers, go through all the seasons blithely and hopefully, find flowers in the deserts, and pools among the rocks. Take away love from the Church, and you destroy the Church. Paul says love “beareth all things… endureth all things” beareth all things in the sense of a roof bearing the storm, that those who are under it may not be drenched with its waters; not bearing in the sense of enduring, for that comes in afterwards, but bearing in the sense of outputting; an outkeeping, precisely as the roof bears the tempest: so love bears all the brunt and storm and rattle and shock of things, and those who dwell under it dwell under the roof of a sanctuary, and enjoy an inviolable security and brotherhood. Love is not indiscriminate; love is critical, dainty, electric. Every heart has its own affinities. They are wise who follow those affinities without disparaging or discrediting other fellowships. Around some teachers we can gather as we could not gather around others. That is no reason for being angry or hostile towards those whose teaching we cannot receive. Some teachers seem to know us, to search us with a kind hand, to hold the light just where we dread it most, and yet we bless them for their fearlessness, for we say, The man could not be so critical if he did not mean in his degree to be equally redemptive; he searches and tries that afterwards he may make up, and heal, and bless, and crown. Love cannot make friends of every one in an equal degree. There is a law of affinity, both spiritual, and, in a more modified sense, social and physical. We know those whom we love at once. We do not require to know them long years, and bethink ourselves whether we shall at the end of a probationary period feel inclined to unite with them; we know the grip of the hand, the look of the eye, the tone of the voice, the whole character at once, and we say with the discernment of spirit which belongs to the genius of love, Accept our fellowship, and give us yours.

What is it, then, that we love in one another? As Christians, it is the Christ within one another that we love. We see him in various lights and aspects as we study one another. Christ does not reveal himself in the same way through every one of his children; he accepts the instrument and makes the most and best of it. Some seem to give but a very imperfect revelation of the Son of God; but they would give an imperfect revelation of anything else or any one else, for they give a very imperfect revelation of human nature itself. We cannot account for them; how they came to be born we do not know; as a matter of fact, there they are, and they have to be dealt with as entities and factors in human life. When we look upon them and wonder why they represent Christianity, we do injustice to Christianity itself if we do not go farther; we should say, If these men are so ungainly and uninviting with Christianity, what would they have been without it? If we could compare the two personalities, the non-Christian and the Christian, we should see that a miracle has been wrought in bringing up these very men, even to the point of attainment at which we find them, and which we regard with so positive a discontentment. So with the nations of the world. Christ will reveal himself according to national characteristic, temperament, culture, and opportunity. When the African is converted, his Christianity will not be like the Christianity of the long-cultured Hindoo, the man who represents ages of civilisation: in one case you may have frankness, mere surface, the kind of Christianity that can express itself in words of one syllable, and in sentences of the shortest and curtest kind; in the other, there may be mystery, subtle eloquence, faraway thinking, great intellectual compass, and that kind of hesitancy which comes not from doubt, but from seeing so much that it is impossible to condense it into brief and epigrammatic periods. Thus we must learn that Christianity accepts the mould of the individual through whose character it expresses itself; for the value is not in the mere method, or in the figure which that mould impresses, but in the fact that it is Christianity that is represented, how imperfectly soever.

“Knit together in love.” Then they will never believe evil of one another; they will never take any outside report about one another: they will dwell with themselves, they will live the life of brotherhood; the world will have no right to pronounce any opinion upon any one of them. The merely worldly man, whose vision is bounded by the horizon and whose objects are served by the earth under his feet, will never be allowed to express an opinion about any Christian man: his criticism would be worthless; he would begin at the wrong point, look at the wrong things, attach a false estimate to everything which he attempted to appraise, and all his judgment would be smiled at as would be the judgment of a blind man who wrote a report about a picture-gallery: the man is not in the masonry, or music, or fraternity, or fellowship; he does not understand its passwords, tokens, signs, pledges, badges; he pronounces upon that which he understands not. “Knit together in love.” Who can estimate the strength of the binding force? What has love not done? If we loved one another we should see the virtues rather than the vices, the excellences rather than the defects and infirmities. Take a mother’s estimate of her worst child. She will allow that society has some right to criticise him, but if they knew him as she knows him they would be less severe in their judgment than they are. She may not be critically right, but she is redeemingly and sympathetically and divinely right; and she has a right to take that ground, because she can see farther into the case than any outsider can possibly do. Receive the interpretations of love gratefully. There is plenty of criticism in the world, pedantic, selfish, hostile, bitter, clamorous criticism. There is nothing so easy as to find fault; the veriest fool may take high prizes in that art. Some men, unfortunately, are cursed with a disposition which makes everything as sour as itself. It is most unfortunate; it is, indeed, unspeakably calamitous; still, we must show the strength of our love by even encouraging such to strive against themselves, if haply by the united force of the triune God even they may be saved in the end.

Christianity is nothing without love, and love is not a mere sentiment. We cannot sing it all and be done with it. Love sits up all night; love never accounts that anything has been given so long as anything has been withheld; love is inventive in sacrifice; it can always see another cross on which it may die in order that some poor sinner may live. It is recorded of a Catholic saint, of long life, and multifold and patient endurance, that he was visited by his Lord, the Son of God, whose countenance was marred more than any man’s; and the Lord asked him what he would that should be done to him for his honour and comfort. The aged, all-enduring saint, seeing the image of his Lord and observing what suffering could do, replied with ineffable sweetness, “Lord, that I might suffer most!” What can make a face like suffering? What can make a man like sanctified endurance? What can enrich and ennoble a life like sorrow accepted in the right spirit? It takes out every trace of the old Adam, it brings upon the human face the very lustre of God

“Knit together in love.” We must remember that love is to be cultured, developed, strengthened. Love does not come once for all as a mere sentiment or passion and say, I have come, and there will be no more of me: I will abide here just as you see me now. That is not the way the flowers come; the flowers say to the botanist and the gardener, You can make anything of us you like; you can bring us together, and we shall produce new colours and new forms; you can so treat us that we shall be miracles of beauty: do not disdain us, or allow us to live solitary lives, but study our characteristics and our botanical features, and we will answer all your tender care. So it is with Christ’s sweet love: now it is a missionary asking for the widest sea and the stormiest water, that he may cross the deep to blow his silver trumpet in the hearing of those who have never heard it; and now it is a veiled angel, going stealthily about in the night time, knocking at doors, climbing creaky stairs up to the sick-chamber, where affliction and poverty are beating out their pulses in unknown distress; now it is a heroic enthusiasm of preaching, so that the whole land vibrates under the music of new voices and the resonance of new appeals; now it is domestic, going quietly about the business of the week so silently, unobservedly, unostentatiously, beneficently, doing a thousand little things of which nobody takes heed or puts down to the credit of love; still, they are all done, and the doing of them helps the floral beauty of the world. Wherever we find this love, we cannot be mistaken for a moment about its origin and its quality. Who can mistake fire? Who can be cheated by a painted ceiling to believe it is God’s own sky, unrolled by his hand and studded with stars by his finger? Who can mistake the summer for aught but a Divine creation? It is even so with this Christian love: there is a reach about it, a subtlety, a mystery, a majesty, above all things a self-sacrificing passion in it and about it, which establish its identity beyond all dispute. Where there is a heart possessed by anything but love, let that heart pray mightily all the day, all the night, that the demon may be killed: and not killed only, but twice killed; and not twice killed only, but buried, not in earth, but in its native hell.

Dreadful is the life that is unblessed with love a cold, mean, poor life; its bread is unsanctified, its very prosperity is but the higher aspect of failure, and all its ambition is an irreligious prayer addressed to an irreligious god. Rich is the life that is full of love: it shall never want; its sufferings shall be a new form of joy; it will bless the little and the great; it will be welcomed as light is welcomed after a long night of darkness; it will never be discontented, critical, in any foolish or invidious sense; it will see the very beginning of the day, and no sooner will the opal appear in the east than it will begin to declare that the day has come; and even when it looks upon the grey, sullen, murky fog, it will say, This is but an underclothing of the earth; the sun is just as bright as ever he was, and the heaven as blue as at midsummer, and as for all these under-phenomena they are but for a moment, they will pass away, and we shall forget them and never wish to recall them. Herein is the strength of the Church. Love will sustain every burden, see a way through every difficulty, have a happy answer to every enigma, and will hold out a helpful hand to every case of necessity. Say we are knit together in opinion, and growing minds will arise amongst us and alter the whole relation in which we stand; say we are united in custom, and some great revival may occur which will throw the mechanical customs of the Church into desuetude; but say we are knit together in love, and we say in other words that we are knit together for time, and for eternity; for earth, for heaven: for love is the universal language, and love, like its Author, can never die.

Fuente: The People’s Bible by Joseph Parker

2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

Ver. 2. That their hearts may be comforted ] Ministers are “sons of consolation,” while by them God maketh the heart to hear of joy and gladness, Psa 51:8 , and createth the fruit of their lips peace, peace, &c., Isa 57:19 .

Being knit together ] No such comfort upon the earth, as in the communion of saints; it differeth from the happiness of heaven but in degrees only.

Of the full assurance of understanding ] Such as was that of St Luke, Col 1:3 . See Trapp on “ Col 1:3 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Col 2:2 . . It is disputed what meaning should be attached to this. Meyer, Ellicott and others translate “may be comforted”. This seems to be the more usual sense in Paul, and is supported by the addition “knit together in love,” which favours an emotional reference. It is more probable, however, that we should translate “may be strengthened” (De W., Alf., Kl [10] , Ol., Sod.), for this was more needed than consolation in face of heresy. Oltramare quotes Rom 1:12 (where, however, . is used), 1Th 3:2 , 2Th 2:17 , where this verb is joined to to show that this sense is Pauline, and in the latter we have . . Haupt, following Luther, thinks it means “may be warned,” but this does not suit , especially in Col 4:8 . . We might have expected , but , while not excluding the Colossians, includes other Churches as well. implies more than our word “heart,” it embraces also the intellect and the will. agrees with , understood as the equivalent of . . In the LXX the word means “to instruct” (so in 1Co 2:16 , which is a quotation from Isa 40:14 ). But joined to . it must have its usual sense, “knit together,” as in Col 2:19 and Eph 4:16 . There may be a reference to the divisive tendencies of the false teaching. : “and unto all riches of the fulness of understanding”. is to be taken with ., “knit together in order to attain”. . is a verb implying motion, and therefore is followed here by . It is usual to take . as “full assurance,” but the expression “all the riches of full assurance of understanding” has a strange redundance, which seems scarcely to be met, as Klpper thinks, by De Wette’s remark that . is a quantitative but . a qualitative expression. Accordingly it seems better, with Grimm and Haupt, to translate “fulness,” a sense which is possible everywhere in N.T. except 1Th 1:5 . For . see on Col 1:9 . Insight into Christian truth is meant here. , . Probably this is in apposition to the previous clause, . . ., and further explains it; all the rich fulness of insight, which he trusts may be the fruit of their union in love, is nothing else than full knowledge of the Divine mystery, even Christ. The false teachers bid them seek knowledge in other sources than Christ, Paul insists on the contrary that full knowledge of the mystery of God is all the wealth of fulness of understanding, and is to be found in the knowledge of Christ alone. This makes it probable that the correct interpretation of the true reading is to take as in apposition to (so Ell., Lightf., Findl., Hofm., Holtzmann, Haupt). It is true that this is curt and harsh, and that we should have expected , but it suits the context better than the translation “the mystery of the God of Christ” (Mey., Gess, Kl [11] , Sod., Weiss and apparently Abb.). It is true that Paul uses a similar expression in Eph 1:17 . But here it would emphasise the subordination of Christ, which is precisely what is out of place in a passage setting forth His all-sufficiency, and against a doctrine the special peril of which lay in its tendency to under-estimate both the Person and the Work of Christ. The grammatically possible apposition of . with (Hilary) is out of the question. Christ is the mystery of God, since in Him God’s eternal purpose of salvation finds its embodiment. Hort’s conjecture that the original reading was does not find sufficient support in the textual or exegetical difficulties of the clause.

[10] Klpper.

[11] Klpper.

Fuente: The Expositors Greek Testament by Robertson

That. Greek. hina, in order that.

comforted. App-134.

knit together. See Act 9:22.

love. App-136.

unto. App-104.

riches. See Col 1:27.

full assurance. Greek. plerophoria. Here, 1Th 1:8. Heb 6:11; Heb 6:10, Heb 6:22.

understanding. App-132.

to = unto, as above; or, with a view to.

acknowledgement. App-132.

mystery. App-193.

God. App-98.

and, &c. The texts read “even Christ”.

Christ. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

Col 2:2. ) The participle categorically affirming: they are united together (knit together), says Paul, in love; comp. Col 2:5; the other things should be added. If you would read[4] , this will be the solution: , , that they, being knit together, may be comforted in their hearts. Comp. 1Co 6:16, note.- ) in the mutual love of God and believers.-) even.–, to-to) An Anaphora [repetition of the same words in beginnings; Append.], of which the second part explains the first in two clauses.- , of God and the Father and of Christ) The article is accurately put. He here lays down a proposition regarding God and Christ, and discusses it at Col 2:8-9; Col 2:12-13 : for all the fulness of the Godhead is in Christ, Col 2:9.

[4] So indeed the margin of the 2d Ed., rather than the larger Ed., advises the adoption of this reading.-E. B.

is read by ABCD corrected, (). f Vulg. have instructi. Hilar. 1025, instituti. has none of the oldest MSS. in its favour.-ED.

Fuente: Gnomon of the New Testament

Col 2:2

that their hearts may be comforted,-His anxiety in behalf of all who had not seen his face arose from the fear that they might not receive the full teaching of the word of God. The only teaching they had received was yet verbal. The scriptures had not been completed and collected. Paul was the only apostle who had labored in that section of the country; and the other teachers, if inspired at all, were only partially gifted. So there was great danger that where the apostles did not go the teaching would be imperfect and partial. [He regards the danger to which they were exposed and the afflictions which they endured and by mention of these prepares them for his exhortation.]

they being knit together in love,-This describes the manner in which the comforting should take place. The light and service secured by the full knowledge of the gospel would bring additional comfort, would more favorably unite and cement them together in love. The increase in knowledge and the more complete conformity of the life to the will of God is always laid down as the condition of fuller comfort and more perfect union in love.

and unto all riches of the full assurance of understanding,-This refers to the spiritual riches, and it comes through practicing what is known. The knowledge is of Christ, and in him all the treasures of the knowledge and wisdom are hidden.

that they may know the mystery of God, even Christ,-To learn Christ is to learn the mystery of God. [Christ in whom the inscrutable nature of God, rich in the hidden treasure of wisdom and knowledge, is revealed to us.]

Fuente: Old and New Testaments Restoration Commentary

mystery of God

The “mystery of God” is Christ, as incarnating the fulness of the Godhead, and all the divine wisdom and knowledge for the redemption and reconciliation of man.

mystery (See Scofield “Mat 13:11”).

and of The best authorities omit “and of the Father, and of Christ.”

Fuente: Scofield Reference Bible Notes

their: Col 4:8, Isa 40:1, Rom 15:13, 2Co 1:4-6, 1Th 3:2, 1Th 5:14, 2Th 2:16, 2Th 2:17

being: Col 3:14, Psa 133:1, Joh 17:21, Act 4:32, Gal 3:28, Phi 2:1, 1Jo 4:12, 1Jo 4:13

all: Col 1:27

of the full: Isa 32:17, 1Th 1:5, Heb 6:11, Heb 10:22, 2Pe 1:10, 1Jo 3:19

understanding: Joh 6:69, Joh 17:3, Rom 16:25, 1Co 2:12, Eph 1:17-19, Eph 3:9, Eph 3:10, Phi 3:8, 2Pe 1:3, 2Pe 3:18

to the: Col 1:9, 1Jo 5:7

of the Father: Col 1:15-17, Isa 53:11, Jer 9:24, Mat 11:25, Mat 11:27, Luk 10:21, Luk 10:22, Joh 1:1-3Jo Joh 5:17, Joh 5:23, Joh 10:30, Joh 10:38, Joh 14:9-11, Joh 16:15, Joh 17:21-23, 1Ti 3:16

Reciprocal: Exo 26:3 – coupled together 1Sa 18:1 – the soul of Jonathan 1Ki 10:23 – exceeded 2Ch 9:22 – passed all the kings Isa 11:2 – the spirit of wisdom Mat 13:11 – mysteries Luk 2:40 – filled Luk 8:10 – Unto Joh 14:7 – ye Joh 17:23 – made Rom 2:4 – riches Rom 10:12 – rich Rom 11:33 – riches Rom 16:27 – only 1Co 1:30 – wisdom 1Co 4:1 – mysteries 1Co 13:9 – General 1Co 14:2 – howbeit Eph 1:4 – love Eph 1:7 – to Eph 3:4 – the mystery Eph 4:13 – the knowledge Eph 4:16 – edifying Eph 5:32 – a great Eph 6:19 – the mystery Col 1:12 – the Father Col 2:9 – in Col 2:19 – knit Col 4:3 – the mystery 2Ti 3:14 – assured Tit 1:1 – the acknowledging 1Jo 5:20 – and hath

Fuente: The Treasury of Scripture Knowledge

(Col 2:2.) -That their hearts might be comforted. In the violent effort described in , there is implied a definite design expressed by . The pronoun , in the third person, comprehends all the classes of persons mentioned in the preceding verse. We agree with Meyer that there is no reason to depart from the ordinary sense of the verb, which plainly means to comfort, in 1Th 3:2; 2Th 2:17; Eph 6:22; Mat 2:18; Mat 5:4; 2Co 1:4. The addition of renders such a meaning more certain. It appears to us that there is in this earnest wish an allusion to that discomfort which the introduction of error creates, as indeed is more plainly shown by the concluding phraseology of the verse. The conflict of error with truth could not but lead to distraction and mental turmoil; and in proportion to their misconception of the gospel, or their confusion of idea with regard to its spirit, contents, and aim, would be their loss of that peace and solace which the new religion had imparted to them.

-United together in love. [Eph 4:16.] The Elzevir Text reads on very slight authority. The reading is an evident emendation with reference to the preceding . The masculine form and nominative case of the participle presents no real difficulty. [Eph 4:2.] The Vulgate translation-instructi-is based upon the usage of the Septuagint, in which this verb represents several Hebrew verbs, the principal of which are portions of either , H3359 or , H3723, and signifying to instruct. Isa 40:13; Exo 18:16; Lev 10:11, etc. It is used with a similar secondary sense in Act 16:10; Act 9:22, where it means to gather up the lessons presented, and knit them together in the form of inference or demonstration. Hesychius defines by ; and the Scholiast, quoted by Wetstein, has it, , ; this last term being that also employed in explanation by Theophylact. But the natural sense here is, being compacted together, love being the element of union; pointing not simply to its bond, as if it were . In the peculiar condition of the Colossian church, this virtual prayer was very necessary. The entrance of error naturally begets suspicion and alienation. One wonders if his neighbour be infected, and how far; and that neighbour reciprocates similar curiosity and doubts. Expressions are too carefully weighed, and a man is made an offender for a word. A sinister construction is apt to be put upon the slightest actions; nay, caution defeats its very purpose, and fails to secure good understanding. But the apostle was anxious that these churches should feel no such disaster, should be shivered into repellent fragments by none of those evil influences, but that they should remain in mutual and affectionate oneness-bound together in love-proof alike against the invasion of heresy, and the secret upspringing of internal mistrusts and dislikes.

-And unto the whole wealth of the full assurance of understanding. But with which of the preceding clauses is this one to be joined? It seems preferable to connect it with the last-knit together- . . . -in love and in order to the wealth. The two prepositions are closely united by – pointing out the element of union, and denoting its purpose. This syntax seems preferable to connecting the phrase with the of the first verse, as is done by Calovius, or even with of the first clause of this verse, as is proposed by Storr and Flatt; for in this last connection would seem to be superfluous, or it must begin a new clause and receive another than its merely copulative signification. Luther, in his version, wrongly omits , and renders-in der Liebe zu allem Reichthum; and this is also the rendering of the Peschito . The two things have, indeed, a close connection. Pascal remarks, In order to love human things, it is necessary to know them; in order to know those that are divine, it is necessary to love them. The conjunction is simply copulative, and points out the purpose or design, which might have been expressed by , with a verb. The noun is full certainty or assurance. 1Th 1:5; Heb 6:11; Heb 10:22. The full assurance of understanding is the fixed persuasion that you comprehend the truth, and that it is the truth which you comprehend. It is not merely the vivid belief, that what occupies the mind is the Divine verity, but that this verity is fully understood. The mind which has reached this elevation, is confident that it does not misconceive the statement s of the gospel, or attach to them a meaning which they do not bear. Believing them to be of God, it is certain that it apprehends the mind of God in His message. If a man possesses not this certainty-if the view he now cherishes differ from that adopted by him again-if what he holds to-day be modified or explained away to-morrow-if new impressions chase away other convictions, and are themselves as rapidly exiled in turn-if, in short, he is ever learning and never able to come to the knowledge of the truth, then such dubiety and fluctuation present a soil most propitious to the growth and progress of error. And as the mental energy is frittered away by such indecision, the mind becomes specially susceptible of foreign influence and impression. It was the apostle’s earnest desire that the Colossian church, and the members of the other churches referred to, should assuredly understand the new religion-its facts and their evidence-its doctrines and their connections-its promises and their basis-its precepts and their adaptation-its ordinances and their simplicity and power. The fixed knowledge of those things would fortify their minds against the seductive insinuations of false teachers, who mix just so much truth with their fallacies as often to give them the fascinations of honesty and candour, and who impose them as the result of superior enlightenment, and of an extended and advantageous research. The mind most liable to be seduced is that which, having reached only an imperfect and onesided view, is continually disturbed and perplexed by opposite and conflicting ideas which from its position it is unable to reconcile, but is forced to wonder whether really it has attained to just conceptions of the truth. The traveller who has already made some progress, but who begins gradually to doubt and debate, to lose faith in himself, and wonder whether he be in the right way after all, is prepared to listen to the suggestions of an y one who, under semblance of disinterested friendship, may advise to a path of danger and ruin. No wonder that the apostle describes the value of the full assurance of understanding by his favourite term-riches-for it is a precious form of intellectual wealth, and no wonder that he yearns for the Colossian Christians to possess it in no scanty measure, but in all its opulence. has been explained under Col 1:9.

-To the full knowledge of the mystery of God, and of the Father, and of Christ. So reads the Received Text. The connection of this clause has been variously understood. It is needless to make the preceding clause a parenthesis, and join this one to . Bhr takes it as denoting the end, while the clause before it specifies the means-unto all riches of the full assurance of understanding, so that ye may know the mystery. But perhaps the clause is merely parallel with the preceding one, or rather, is a farther development of it. The noun is plainly shown here to mean full knowledge, as, indeed, we have argued under Eph 1:18, and in this epistle, Col 1:9. The idea of a mystery is taken from Col 2:26 and 27 of the former chapter. The mystery, he says, had been long hid; but God had chosen to reveal the riches of its glory, and therefore he desires that his readers should not only distinctly recognize it, and highly value it, but specially, that they should fully comprehend its contents and lessons. The reading of the concluding portion of the clause is sadly perplexed and uncertain. The difficulty relates to the words of the Received Text- . These have on their side D111, E, J, K, and several of the Fathers; Codices 47, 73, with Chrysostom and Pelagius, who have- , followed by the Syriac, Vulgate, and Coptic Versions. Codices A, C, 4, read- , while Codices 41 and 61 have- . The word is omitted by some MSS., while Codex 17 reads- . D1 presents the clause thus- , but B has- . Hilary follows the last reading, but Clement and Ambrosiaster quote- . The shorter reading, ending with , is found in 37, 672, 71, 801, and 116. For the short reading without the clause, Tischendorf, in his second edition, Griesbach, Scholz, Heinrichs, Bhr, Olshausen, De Wette, and Rinck, have declared themselves. The reading – has advocates in Lachmann, Meyer, and Steiger. It is plain, on the one hand, that many of these readings are nothing but glosses to escape or solve a difficulty; and it is as clear, on the other, that none of them possesses preponderating authority. For A, B, and D read differently, and the older Fathers and Versions agree with none of them, since Cyril has, for example- , and Theophylact cites- , while Hilary explains, by adding, Deus Christus sacramentum est.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Col 2:2. Paul connects the comfort of the brethren with their being knit together in love. Such a state is a great source of satisfaction, for if the disciples of Christ are thus bound together, they will be of mutual help and can meet the trials of life as a unit. David expressed this thought in Psa 133:1. This condition will result in the riches of full assurance that comes from understanding. Of course all of this blessed state will come only after their acknowledge- meat of the mystery. The last word refers to the mystery that is explained in chapter 1:26. God the Father and Christ are named together because they are both concerned in the subject. The relation between the names God and Father is explained at Ephe-sians 4:6.

Fuente: Combined Bible Commentary

Col 2:2. That (in order that, as the purpose of the conflict) their hearts may be comforted. The word rendered comfort also means exhort, and may include the idea of confirming; but the usual sense is preferable (comp. Rom 1:12; 2Co 1:6), especially in connection with the word hearts. The Apostle regards the danger of these Christians as an affliction (so Chrysostom), and by intimating this prepares the way for his exhortation.

They being knit (the better supported reading yields this sense) together in love. This describes the manner in which the comforting should take place: by their being closely joined together in love, brotherly love, which is here represented, not as the instrument, but as the element of this union.

And unto (as the end of this knitting together) all riches of the full assurance of understanding. The purpose of this union in love (unto) is the entire possession (all riches) of full certainty of Christian insight (full assurance of understanding). The assurance here spoken of is commonly termed assurance of knowledge, not assurance of faith. Fulness is not a satisfactory rendering, although allowable in Heb 6:11; Heb 10:22.

Unto the full knowledge (not, acknowledgment), etc. This clause is exactly parallel to the preceding one describing further the purpose of the union in love, but emphasizing the object of the under-standing and full knowledge, namely, the mystery of God, even Christ. The reading is very doubtful; the variations numerous. The two most probable readings are: the mystery of God, supported by one uncial manuscript and a few later ones, and the one given above supported by the Vatican manuscript, and expressly by one of the Fathers. The longer reading followed in the E. V. is well supported, but it is difficult to account for the variations on the theory that this was the original reading. Among other forms are: of God which is Christ; of God the Father of Christ. Evidently all the variations might have arisen from either of the two preferred readings, but of God, Christ is the better supported of the two. It must be remarked, however, that this reading can also be explained: The mystery of the God of Christ; of God, even of Christ Both are unusual expressions, and seem alike harsh and unnecessary. The mystery of God is Christ, so one of the various readings explains, and correctly, it would seem. On the word mystery, see Eph 3:3, etc., and comp. chap. Col 1:27. Here it includes not only the mystery of the Incarnation, but that of Redemption as involved in the Incarnation; comp. Col 2:3.

Fuente: A Popular Commentary on the New Testament

Our apostle having discovered, in the former verse, that inward anxiety of mind which he laboured under, on the behalf of these Colossians, doth, in these words, propose an expedient how the threatening danger might be averted, namely, by mutual love one to another, and by a clear and effacious faith of the gospel; by these he reckons they would be so closely compacted together, as that no subtlety or violence could endanger them: If, by faith, they did cleave close to God and Christ, and by love keep close to one another, he firmly believed they would give no enemies an opportunity, either to be the successful authors, or the delighted spectators of their ruin.

Learn hence, That the maintaining of sincere love amongst Christians, and the improving of their faith to greater measure of certainty and efficacy, in reference to the substantials of Christianity, are the best means to unite, establish, and preserve them against the fatal danger of a ruinous apostasy: That their hearts may be comforted, being knit together in love, &c.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 2

Unto all riches of the full assurance of understanding; to an abundance and certainty of Christian knowledge.

Fuente: Abbott’s Illustrated New Testament

“That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;”

“their” includes everyone that hadn’t met Paul personally. It seems that he is confident that those that had met him were solid enough in their doctrine to eliminate any concern.

That’s confidence in the power of the Word and the Holy Spirit.

Comforted is the Greek word “paraklesis” which Vine defines as “a calling to one’s aid” – it is the same term used in Romans eight’s list of spiritual gifts – it is the gift of exhortation. It is someone that you call along side to assist you either through encouragement or physical assistance.

Paul wants the people to be comforted and to be knit together in love. Knit has the thought of that nasty term unity – coming together as one. Eph 4:2-5 speaks to the thought of keeping unity in the assembly. There seems to be a conscious effort on the part of the people to be a unified group.

This can be done by keeping a proper spiritual life, keeping a proper prayer life, and keeping a proper attitude. Yes, it takes effort and we should all be about this work within the church.

Years ago we were in a church that had a wide diversity of people and ideas. We would see people coming to odds with one another about what the church should do. We would await the usual fight and hard feelings, but we noticed that this never happened. The problem would begin to raise its head in the congregation, then all of a sudden it would disappear – the people were working at unity within their group.

I am not convinced that it was only a desire to be united – I also believe there was a great love for one another within the church and that this was probably the prime mover toward unity.

What has Paul been driving at thus far in the text – the supremacy of Christ and truth. If we believe that the absolute truth is found in the Bible, and if we believe that Christ is supreme above all others, and if we believe in the Gospel of Jesus Christ as presented in the Bible, are we not then near to “full assurance of understanding? I think we are.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:2 {2} That {b} their hearts might be comforted, being knit together in love, and unto all riches of the {c} full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

(2) He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.

(b) Whom, he never says.

Fuente: Geneva Bible Notes

The "heart" includes everything in the inner man including the mind (cf. Pro 23:7). The Christian’s wealth is his or her thorough understanding of God’s truth. The essence of God’s revelation is Christ (cf. Col 1:27). The better a Christian understands God’s true revelation concerning the person and work of Jesus Christ the better he or she will be able to recognize and refute false doctrine.

"Only a love which penetrates to the heart and wells up from the heart can sustain the sort of unity that Paul sought (see also . . . Col 1:4)." [Note: Dunn, p. 130.]

God has revealed in Christ all that a person needs to know to establish a relationship with God. Thinking that the source of true spiritual wisdom is somewhere other than in Christ can produce terrible disorder in the Christian life. "Knowledge" is genuine understanding and "wisdom" genuine truth (cf. Col 1:9).

"Knowledge is the apprehension of truth; wisdom is its application to life. Knowledge is prudent judgment and wisdom is prudent action. Both are found in Christ (cf. Rom 11:33; 1Co 12:8)." [Note: Geisler, p. 676.]

"The word apokruphoi (AV [and NASB], ’hidden’) is emphatic by position, and in the light of this it is just possible that Paul may have in mind something similar to the mystery religions. In them the initiate, after a long period of training and instruction, was allowed to be present at a performance similar to a passion play. By means of the performance the initiate was to have an experience of identification with his god. The instruction given previously enabled the initiate to understand the play. To outsiders the ritual would have been a mystery." [Note: Johnson, 475:236.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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