THE EPISTLE
OF
PAUL THE APOSTLE
TO THE
COLOSSIANS

1 This particle For relates to that which was said by Paul at the end of the previous chapter, and he shows thereby that he had not only labored with all his power among those where he had preached himself, but was also careful for those where he had not been himself.

2 Namely, by careful thoughts, prayers, exhortations to those who travel that way, and consignments, and all this notwithstanding the impediments which Satan procures to me against it, which therefore he calls it a conflict.

3 A city situated not far from Colosse, where it seems that these false teachers scattered the same errors. Wherefore he commands them to read this epistle among them also, Col. 4:16.

4 That is, have not had my bodily presence; as Acts 20:38.

5 These three things, namely, consolation, love and full assurance, may be either the fruit of Paul’s conflict for them, or the thing itself about which this carefulness and conflict of Paul was employed.

6 Namely, understanding my care for them, and my testimony of the uprightness of the truth of the doctrine which they had received by Epaphras and others.

7 A similitude from carpentry, which being joined together and the pieces shut one into another, becomes the stronger and firmer thereby. Now there is nothing that binds the heart more together than unity in the true faith, Acts 4:32, from which also flows true love.

8 Namely, wrought in us by the Holy Spirit. For, although the Gospel itself brings this knowledge of faith to us, nevertheless the full assurance thereof cannot be in our hearts, but by this special assuring of the Spirit. See Eph. 1:13.

9 This is a further exposition of the knowledge of faith whereof he had spoken previously. For, herein consists the sum of the doctrine of salvation that we rightly know God the Father, and Jesus Christ, Whom He hath sent, John 17:3.

a Isa. 53:11; Jer. 9:23; John 17:3; Philip. 3:8.

10 Namely, Christ. Or, in which mystery of God the Father, and of Christ. For, the Greek particle may have relation to both, so that the sense is, that in Christ, or in the doctrine of God the Father and of Christ, all treasures of wisdom and knowledge (namely, necessary unto salvation) are hidden. This is thus testified by the apostle to show the Colossians that therefore salvation must be sought nowhere else but in this doctrine, which directs us to God through Christ, as 1 Cor. 1:30; 2:2, etc. Others do not take this for the matter which we must know for salvation, but for the wisdom which is in Christ’s Person Himself, which exceeds all other wisdom of men and angels; which is true indeed, but it seems not to agree so well with the scope of Paul, but by a farfetched conclusion.

b 1 Cor. 1:24.

11 That is, are contained or included. But the apostle uses the word hid, because the natural man comprehends not these things, but they are spiritual discerned, Mat. 11:25; 1 Cor. 1:23.

12 Some distinguish here these two words thus, that by wisdom the cognition of all articles of faith and by knowledge that of all the commands of Christ necessary to a Christian’s conduct, are understood.

c Eph. 2:18; Eph. 5:6.

13 The Greek word signifies: to persuade any man by deceitful disputations or conclusions.

14 Such as the orators and philosophers were accustomed to use, whereby under the shadow of probable reasons, which oftentimes had no firmness, they allured men’s hearts, and made them believe what they wanted.

d 1 Cor. 5:3.

15 That is, according to my body, as he speaks in 1 Cor. 5:3.

16 Namely, in my spirit, as he had testified before, and as he speaks in 1 Cor. 5:3. Whether the apostle understand this of the knowledge which he had hereof by the announcement of Epaphras and others, or, also by any special revelations of the Holy Spirit, as Elisha had of the acts of his servant Gehazi, 2 Kings 5:26.

17 Namely, in your common conduct, and also in the exercise of the discipline and government of your congregation.

e 1 Cor. 14:10.

18 That is, of the profession of your faith, without turning from it in the least, whatever men seek to persuade you to the contrary, which steadfastness the apostle commends in them, to confirm them in it more and more.

19 Namely, by a true faith, John 1:12.

20 That is, as it is worthy to Him or His communion.

f Eph. 3:17.

21 Namely, by Epaphras, and your former faithful teachers, not as these others who seek to persuade you.

g 1 Cor. 1:5.

22 Namely, for the grace which you have already received, Col. 1:12.

23 Here the apostle begins the account of the errors against which he warns them, namely, philosophy, human ordinances and mingling of the ceremonial law, which he, the one first, the other after, opposes.

h Rom. 16:17; Heb. 13:9.

24 Or, rob you, carry away for a prey, namely, from Christ and His truth unto other doctrines or means of salvation outside of Christ. A similitude taken from such robbers, who used to carry away not only goods, but also the persons themselves for a prey, to make them slaves for themselves or others. See an example, 1 Samuel 30.

25 Hereby is not understood the true philosophy, which is a gift of God and is even an instrument or means useful for the better understanding and explaining of the Word of God, but the sophistry or specious discourses of some pagan philosophers, as the following words vain deceit declare, and as Paul speaks hereof in Rom. 1:21, 22, which philosophers in this their apparent wisdom had propounded some things concerning God, and concerning the way to the highest good, which these teachers wanted to mingle with the Gospel, as the schoolmen also do amongst the Papists, whereby the simplicity and sincerity of the saving doctrine of the Gospel is notably obscured and falsified.

26 This is the second error, which these men wanted to join to the Gospel of Christ, to give according to their opinion a greater luster to the simplicity of the Gospel amongst men, as formerly the Pharisees did, Mat. 15:3, etc.

27 Gr. elements. The apostle calls as such the ceremonies of the law, because it pleased God in the dispensation of the times, to lead also by this means the Israelites unto Christ, and consequently in them the rest of the world who were saved, as a child by learning the A B C is prepared to read, and, as it were, brought up by a schoolmaster to more wisdom. See a larger exposition hereof, Gal. 3:24; 4:3, 9, etc.

28 That is, according to the doctrine or ordinance of Christ, which only must be in force in the congregation of Christ, Gal. 1:6, 8, 9.

i John 1:14; Col. 1:19.

29 Namely, as true Man Who has dwelled among us, full of grace and glory, John 1:14.

30 Namely, with an essential dwelling of the Son of God in the human nature, by the uniting of His Divine nature with the human nature in the unity of His Person, as the body is called a tabernacle and habitation of our soul, 2 Cor. 5:1, and as Christ therefore calls also His human nature a temple, namely, wherein His Godhead dwelled, which would build up the same again, John 2:19.

31 That is, the entire Godhead, namely, of the Son, with all His attributes, not only in respect of some gifts, as He also dwells in the prophets, apostles and other saints.

32 That is, personally, as the Greek word soma sometimes signifies a person, or, essentially, truly, contrasted to the shadows and figures of the Old Testament, as the word soma is taken in this chapter verse 17. But the matter comes all to one. For God indeed is said in the Old Testament to dwell in the tabernacle, temple and ark of the covenant, etc., but only as in shadows or figures of Christ’s human nature, which He was to assume in the fullness of time, to dwell personally, or truly and essentially in the same with all His fullness. If so be therefore, that He is true God and true Man in one Person, and the fullness of the Godhead dwells in Him, then, infers the apostle, we must not seek salvation outside of Him, neither in the ceremonies of the law, nor in philosophical persuasions about the worshipping of angels, nor in any other human ordinances or inventions, but only in Him and in His Word.

j John 1:16.

33 See Eph. 1:23; 4:16.

34 Gr. filled in Him, that is, we have all in Him that is necessary to our complete salvation, 1 Cor. 1:30.

35 That is, even of the angels in heaven themselves, which are subject to Him, as is testified in Col. 1:16. From which appears that we have salvation not in them, but in Christ. For, the property of the Head and His operation requires this, that all the members, among which the angels are here also remarkably placed, depend on and receive their spiritual life from Him, Eph. 5:23. And although the good angels had no need of redemption by Christ, as not being fallen, nevertheless it appears from this that they also are forever preserved by Him in their blessed state. Wherefore they are also numbered amongst the assembly of those unto whom believers are come, Heb. 12:22, and are called elect angels, 1 Tim. 5:21, and they put themselves also amongst the servants of Christ and fellow servants of believers, Rev. 22:9.

k Deut. 10:16; Jer. 4:4; Rom. 2:29; Philip. 3:3.

36 Namely, Christ.

37 Namely, not with the outward circumcision, which together with the other ceremonies of the Old Testament is abolished by the death of Christ, as the apostle here teaches and Gal. 5:1, 2, but with the inward circumcision of the heart, in the spirit, which was the thing signified by the outward circumcision, and which the apostle explains further in the following words. From which he infers that then the outward was no more needful or profitable to us.

38 That is, by God Himself, through His Spirit, Deut. 30:6; Rom. 2:29.

39 That is, of the total mass of corruption, which is compared to a body which has many members, see Rom. 6:6; Col. 3:5, by reason of the manifold lusts which sin works in us.

40 Hereby is declared from where this sinful disposition has its origin, namely, from our fleshly birth, John 3:6.

41 Not properly, whereby Christ Himself was circumcised the eighth day, but by which He circumcises us by His Spirit in our hearts, that is, delivers us from the guilt and dominion of sin, and purifies our hearts, as the following verses declare in more detail.

42 Or, buried by baptism. For, in baptism it is signified and sealed unto us that our old man is mortified by the death of Christ, and consequently buried also, that is, by Christ’s suffering and death he has so lost his reigning power, that he is like a dead and buried body, which cannot move itself to reign, although indeed it sends forth its smell still, until it shall be entirely put away by the same death and Spirit of Christ. See Rom. 6:3, etc.

l Rom. 6:4; Gal. 3:27.

43 Namely, baptism, or, Christ. For, both are true, but in a different manner. For, by the power of Christ’s resurrection we are raised up to newness of life, and the same is also sealed by baptism. See Rom. 6:4, etc. The apostle seeks thereby to prove that we have no more need of the very seal of circumcision in the New Testament, seeing baptism now signifies and seals the very same unto us.

44 Namely, without which the outward baptism has no virtue. For, he who believes and is baptized shall be saved, Mark 16:16. Therefore faith receives the benefit which baptism holds forth and seals to us.

m Eph. 1:19; 3:7.

45 Hereby may be understood, either the power of God whereby faith is wrought in us, or, the foundation of faith where to it has respect in our renewal, namely, to the power of God, which raised Christ from the dead, whereby we are also raised from the death of sin.

n Eph. 2:1.

46 Namely, who now believe and are baptized into Christ.

47 See Eph. 2:1.

48 This is not spoken of the uncircumcision properly so called, which the believing Colossians still had, but of the natural corruption wherein they were before their conversion, which is so called by a similitude, because the foreskin in the Old Testament was a shameful and contemptible thing with the Israelites. See the like phrase, Deut. 10:16; Jer. 9:25, etc.

o brought to life*

49 See Eph. 2:5.

50 Or, graciously forgiven, or forgiving. For, by faith our trespasses and sinful disposition are forgiven us by virtue of Christ’s merit, and the body of sin or the old man, is also mortified in us. Of both benefits baptism is a sign and a seal in the New Testament, as circumcision was in the Old, Rom. 2:29; 4:11.

51 That is, obliterated and struck out, or totally destroyed, as we speak.

52 The Greek word cheirographon, that is, handwriting, some do take here for a writing written with God’s own hand in tables of stone, as was declared of the law of the Ten Commandments, Exod. 34:1. This is understood by them of the moral law or of the Ten Commandments, which are said to be contrary to us in respect of their strict requirement of perfect obedience, or in default, by reason of its curse, which Christ has born for us on the cross, and delivered us from it, Gal. 3:10, 13. But seeing the apostle here properly sets himself against the observation of circumcision and other ceremonies, therefore this handwriting is here to be understood of the law of the ceremonies of the Old Testament, which are called an handwriting that was contrary to us, because the same were as an obligation or bond of debt, whereby men daily acknowledged indeed their trespasses and debts before God, but notwithstanding were never delivered by the outward performance of the same, as Paul declares Heb. 10:1, as this cheirographon, or handwriting, is also taken in the Greek Text, Tobit 5:3; 9:5. This appears also by comparing this place with Eph. 2:14, 15, where this word handwriting in ordinances is called the law of commandments in ordinances, which word dogmasi, that is, ordinances or decrees is nowhere used in God’s Word for the law of the Ten Commandments, nor the word dogmatizesthe also, verse 20. And that which is there added by Paul, proves this also clearly. For, the moral law, properly, makes no enmity between Jews and Gentiles, seeing that is also written in nature, Rom. 2:14, but it is only the ceremonial law, by which this difference and enmity between these nations are occasioned, as is noted there. Neither can it be well said of the moral law, that Christ has taken it away by His death, to free us totally from the observation thereof, as Paul’s intent here is to prove. For, although we are by Christ delivered from the curse and rigid observation of the moral law, nevertheless we remain obliged to the observation thereof as a rule of thankfulness, which we owe unto God for our deliverance.

53 Or, by the ordinances or commands; whereby some understand the ordinances or doctrines of the New Testament, whereby the ceremonial law is declared to be abolished; but the comparison with the place Eph. 2:15, shows that this handwriting consisted in these ordinances, and here is taught that this handwriting was abolished not simply by the doctrine and ordinances of Christ, but by the death of Christ on the cross, Who nailed the same to the cross, and altogether canceled it, when He satisfied for our transgressions and for the guilt of them on the cross. For, where there is satisfaction of a debt, there is no more need of an handwriting or bond, and therefore it is abolished.

54 Or, privily, secretly, namely, because the washings, sacrifices and other ceremonies of the Old Testament seemed to purify men, but indeed it did not, but only convinced them of their guilt, except they were brought to Christ by the same, Whose blood alone could purge the consciences from deadly works, Heb. 9:9, etc.

p Gen. 3:15; Mat. 12:29; Luke 11:22; John 12:31; 16:11.

55 That is, having deprived them of their power and armor, which weapons were sin and death, whose power was the law, 1 Cor. 15:55, 56. See also Luke 11:22. A similitude taken from commanders who were conquered with their soldiers, who, being thus deprived of their arms, were wont to be carried about for a spectacle before the eyes of everyone, until they were brought into prison, and there locked up or killed.

56 That is, Satan with all his wicked spirits, who have great power over the people, as long as they are not delivered from the dominion of sin. See Eph. 6:12; 2 Tim. 2:26.

57 Or, put them to shame. Namely, to their disgrace and reproach. See of this word, Mat. 1:19.

58 Or, boldly, with boldness.

59 This is understood of a spiritual triumph, whereby Christ, having deprived Satan of all spiritual power, has remained a Conqueror of hell, death and damnation.

60 Or, in the same, namely the cross. For, through His death He deprived Satan, who had the power of death, of the power to hurt or to accuse us. And although he still conflicts with us, nevertheless we are assured of the full victory in Christ Jesus, Luke 10:17; Rom. 16:20; Heb. 2:14; Rev. 12:10. Otherwise, in himself, or, by himself.

61 Herewith the apostle concludes the forgoing discourse, first against the ceremonies, afterward against the Platonic philosophy, and finally against the ordinances of men.

q Lev. 11:2; Rom. 14:2; Gal. 4:10.

62 That is, condemn you as unclean and transgressors of the law, as the Jews used to do.

63 That is, because you do no longer observe such distinction of meat or drink, as God had ordained in the Old Testament.

64 As it was commanded the Jews in the Old Testament, in certain cases, to make a distinction in drink also, Num. 6:3.

65 Or, in respect of the feast day; as this phrase is also taken in 1 Peter 4:16.

r Lev. 23:2, etc.

66 Hereby are understood the three feast days which God had instituted in the Old Testament, Lev. 23:4, as by the new moon the monthly feasts, Num. 28:11, and by the word sabbath the sabbaths of years, and especially the weekly, forasmuch as they were ceremonial, Exod. 20:11; Lev. 19:3, which by the coming of Christ are abolished, in respect of their special and greater holiness which they had by God’s ordinance, as also in regard of their signification and necessity. Although the Christian church has also thought good to observe some feast days, according to Christian liberty, in remembrance of some principal benefits of Christ, to serve God in the same according to His command, by hearing of His Word, use of the holy sacraments, public and common prayers and praises, and giving of alms, etc.; to which days nevertheless the conscience of Christians is now no further bound, than for the observing of good order, and more and more to edify and strengthen one another in the Christian assemblies, by mutual excitations. Which may also be done well at other times when the same may be done with good order. See 1 Cor. 11:17, etc. and 14:23, etc. But instead of the weekly sabbath, the first day of the week was always observed for the same end, even from the times of the apostles. See Acts 20:7; 1 Cor. 16:1, 2; Rev. 1:10.

s Heb. 8:5; 10:1.

67 That is, the thing signified is of Christ; that is, fulfilled in Christ. For, all the shadows of the Old Testament have respect to Christ and His benefits, by Whose coming they also have an end. See John 1:17; Gal. 4:3, 4.

t Jer. 29:8; Mat. 24:4; Eph. 5:6; 2 Thes. 2:9; 1 John 4:1.

68 Or, deprive you of the prize. The Greek word katabrabeuein signifies an abuse of the power which is given anyone over others. And is properly taken from those who have the command in the public race or combats to grant everyone his turn of running or striving, and afterward to give the prize, which is called in Greek brabeion, 1 Cor. 9:24, to him that has deserved it. Now if anyone does not do this according to equity, but unjustly, or according to his own will only, he is said katabrabeuein, or to deal lordly herein, as on the contrary the word brabeuein signifies to deal or lord it according to equity. See Col. 3:15.

69 Gr. willing, that is, willfully, self-willed, willingly.

70 This worshipping of angels some sought to bring into the congregation of Phrygia out of the Platonic philosophy, as some ancient writers testify. Even long after this time a Synod was held against this at Laodicea. These deceivers pretended that out of humility men must not go directly unto God or unto Christ, but through the angels, who were God’s servants, and who were to be as mediators between God and us, as yet at this day some pretend of departed saints.

71 Or, stepping in, namely, with their subtle and presumptuous tenets, and speaking of matters as if they came out of heaven, whereas they were nothing else but human inventions, and groundless fancies.

72 That is, pleasing and priding himself therein, as if he had found out great things.

73 Or, wit of his flesh, that is, not enlightened through God’s inspiration, but deceived by the corrupt nature. For, the understanding of the flesh is enmity against God, Rom. 8:7.

74 Namely, Christ Jesus, Who is the Head of His congregation, and also even of all the angels, from which Head, and consequently from the working of this Head in all the members, such wander away.

75 Namely, of the congregation, see Col. 1:24.

76 See of this entire similitude the annotations on Eph. 4:16, where the same words are also related and expounded.

77 Gr. groweth the growth of God.

78 With this conclusion the apostle comes to the last sort of errors, namely, human ordinances.

79 That is, the ceremonies of the law, decreed in the Old Testament by God Himself, as he also so named them in the 8th verse. How much more than, he wants to say, are you free from the statutes which are grounded only upon the good pleasure of men.

u Gal. 4:9.

80 That is, as if your life and happiness consisted in these external, worldly principles.

81 Or, commands, that is, permit yourselves not to be burdened by such teachers with ordinances.

82 These are the words of these superstitious people of which Paul relates; showing by this threefold manner of speaking, that superstition always grows. For, first they forbid to touch, namely, for to eat or to drink; afterwards even not to taste; finally even not to handle. Since that here is spoken only of such things wherewith the body is exercised and fed, it appears from the following two verses in which things many false teachers have formerly placed and do yet place great holiness, contrary to the doctrine of Paul here, and Rom. 14:17; 1 Tim. 4:3, 4.

83 Gr. are for corruption, that is, perish in the very body of man, when they are now used, and serve only for the maintenance of this transitory life, but have no power to produce spiritual life in us. See Mat. 15:11; 1 Cor. 6:13; 8:8; but he that doeth the will of God abideth for ever, 1 John 2:17.

v Isa. 29:13; Mat. 15:9; Titus 1:14.

84 That is, are instituted not of God, but according to the pleasure of men, whereas nevertheless in matters of religion and of conscience, the Word of God must only prevail. See Deut. 12:32; Mat. 15:9.

w 1 Tim. 4:8.

85 That is, of a very sublime doctrine, about which human wisdom astonishes itself.

86 That is, in such worship which men impose upon themselves, as if they wanted to do more than God required of them. For, this pretext, as also the two other following, of humility and discipline of the body, these men commonly commit in disguise.

87 Or, not of any worth, namely, which are done to the body, for the satisfying of the flesh, that is, in any esteem with God, or of any force unto salvation. See 1 Cor. 8:8; 1 Tim. 4:8; Heb. 13:9.

88 That is, serve only to strengthen the body and to furnish it with necessary food.

x 1 Tim. 5:23.