Paul’s Love for the Church, Pt 1

(1) For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, (2) that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself, (3) in whom are hidden all the treasures of wisdom and knowledge. (4) I say this so that no one will delude you with persuasive argument. (5) For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ. (6) Therefore as you have received Christ Jesus the Lord, so walk in Him, (7) having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude. (2:1-7)

As chapter 2 begins, chapter 1 has already introduced the two great hallmarks of the Apostle Paul. The first was his desire to faithfully preach the gospel to everyone that he encountered (1:28-29). The second was to see that these new Christians matured in their faith (1:6, 1:10-11). In support of both of these he now begins a refutation of some or all of the false doctrines that were attacking the Colossian church and the surrounding churches. Much of chapter 1 dealt with a positive refutation of some of the pre-Gnostic beliefs that were beginning to form and to be taught in Asia Minor. Paul’s positive refutation style emphasized the Christian doctrines that refuted the false teachers without describing the false teachings leaving us to research historical records as well as a little speculation to determine these teachings. As chapter 2 begins, Paul continued the refutation of the pre-Gnostic philosophies and began to address the growing influence of Jewish asceticism and ceremonialism.

These philosophies appear to have had a seductive influence on the Colossians causing them to question why they had put their faith in Christ. In chapter 1, Paul answered these questions by giving the Colossian believers reasons why Jesus was God, being the very image of the invisible God, and the true creator of the universe. He continued in chapter 2 warning them to hold fast to the things they had been taught and to be on their guard against the seductive false doctrines seeking to pervert the Gospel he had taught to them. And because of his great desire to see all believers mature in faith, he abhorred any mixture with beliefs that compromised the purity of the gospel message. Paul knew that any introduction of error into the gospel’s simple message would rob the Cross of its power to save sinners. And this he could not tolerate. Paul was his most passionate when he suspected that believers might be trading the truth of Christ for a lie.

His Concern for the Brethren

For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, (2:1)

‘For I want you to know how great a struggle I have on your behalf’ –

Definition: ‘how great’ – is the Greek word, ‘hēlikos’ { hay-lee'-kos }, which means, “how great, how much, intense, severe.” [1]
Definition: ‘struggle’ – is the Greek word, ‘agon’ { ag-one’ }, is an athletic term that means ‘any struggle or contest for a prize.’ As Vines’ elaborates, it’s the inward conflict of the soul which is often accompanied by an outward conflict. It implies a contest with a spiritual opponent as well as a human one. [2]
The struggle that Paul referred to here was not a physical confrontation with the false teachers but the spiritual warfare of prayer that he was engaging in on their behalf. In verse 1:29, Paul made clear his love and his goal for the Colossian believers, and he continued that same message in verse 2:1. His desire was to assure them that he was aware of and cared deeply about their situation. Paul was not just an apostle to those whom he had met, but for all believers in the world. (Col 1:24, 29; 4:12)
Remember that Paul was in Rome, and he could not engage the false teachers directly, which he probably longed to do. Along with the prayer that he bathed the Colossians in, there was one other thing that he could send them. He could provide them with some ammunition for their spiritual war, which is exactly what his letter was for them. Most people will never know or understand the burden that church leaders and pastors carry. Leaders know, or should know, what lurks around the corner for their flock – the wolves in sheep’s clothing. They only have 52 Sunday’s in a year to do what they can to prepare the vast majority of their flock for the on-slot of the false teachers in this world whose goal is to deceive anyone they encounter with their corrupt beliefs. Of course the false teachers are just the pawns of the one behind the desire to deceive believers.
Once again we see that Paul has left us an example to pattern our lives after. Believers in foreign countries halfway around the world are our brothers and sisters in Christ, just like the ones in our local congregation. And we should follow in his footsteps with fervent prayer for all of them. Like Paul, we should be defending truth and refuting error anywhere we encounter it, but in gentleness and love. We should be encouraging fellow believers daily, because sometimes we need encouragement too and won’t be able to encourage others at those times. But if all of us are making it a lifestyle, then there will always be someone there when we need it. That is Paul’s example to the Colossians – fervent and continual prayer, and active encouragement and concern for others welfare. (2 Tim 2:10; 2 Th 1:11; Ro 15:30; Heb 13:18)
Another lesson that we can take from Paul is that although he was in prison many miles from Colossae, he was still engaging the enemies of Christ, and doing his best to aid the believers in that battle. It is very probable that most believers knew who the Apostle Paul was and all he had endured for the sake of the Gospel. So when they received a letter from him with its encouragement and its warnings about false teachers in their midst, it would have had an impact on them. It is the same with us. How many of us seek out the counsel of someone that has never had any experiences in life? How many people enduring problems with teenagers seek the counsel of someone without children? How many seek counsel about cultic teachings from new believers or people that have never witnessed to anyone? We always seek out others who have had experience in what we are going through.

‘and for those who are at Laodicea,’

Laodicea was a city in the vicinity of and closely related to Colossae. It is also one of the churches mentioned in Revelations and specifically warned about being lukewarm (Rev 3:14). It could be that the problems that brought about the condemnation that would be given to the Laodicean church were already known in Paul’s day.

‘and for all those who have not personally seen my face’

There is a scholarly debate as to whether Paul had ever visited Colossae and Laodicea. Most scholars say no, but some see this verse as suggesting that Paul was only speaking to those whom he had never met. Barnes notes that the phrase ‘who have … personally seen my face’ or to ‘see one’s face in the flesh’ (KJV), is a Hebrew figure of speech which means to ‘become personally acquainted with him’. [3] So it would seem that Paul was clearly saying he had never personally met any of the Colossian or Laodician believers.

His Expression of Concern

that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself, in whom are hidden all the treasures of wisdom and knowledge. (2:2-3)

that their hearts may be encouraged, (2:2a)

Definition: ‘hearts’ – is the Greek word, ‘kardia’ { kar-dee’-ah }, means ‘the center of all physical and spiritual life; the faculty and seat of the intelligence; the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavors; of the middle or central or inmost part of anything, even though inanimate.’ The word is a general term which refers to the inner person or the center of life (cf. Jer 17:9; Ps 53:1; Heb 4:12; 2 Cor 2:4; Rom 10:10; Act 28:27), and is often equated with the mind and emotions.
Definition: ‘encouraged’ (‘comforted’ – KJV) – is the Greek word, ‘parakaleo’ { par-ak-al-eh’-o }, means ‘to address, speak to, (call to one’s side, call upon), which may be done in the way of exhortation, admonishment, comfort, encouragement, instruction.’ One commentator suggested that although ‘comforted’ was a legitimate translation, ‘strengthened’ would be better because it communicates the threat that the false teachings posed to the believers, as well as the reason for Paul’s letter.
It was Paul’s desire that his encouragement reach deep into their souls and provide true stability and rest for their souls.
By now, it should be obvious how much Paul cared for the Colossian believers, believers he had never met. Yet it was his desire to equip these fellow believers to be stable, well grounded Christians who do not waiver or question their faith, and that they would have the ability to discern the error being disseminated by the false teachers bombarding their church. With the temptations of sin and Satan and the confusion brought on by false teachings corrupting the weak and young in Christ, it should be comforting and encouraging for each of us to know that God has raised up leaders – pastors and elders – in the His body to provide protection and discernment for benefit of all.

having been knit together in love, (2:2b)

Definition: ‘knit together’ – is the Greek word, ‘sumbibazo’ { soom-bib-ad’-zo }, means ‘to join together, put together; to unite in affection; to cause a person to unite with one in a conclusion or come to the same opinion, to prove, demonstrate.’ It also carries the meaning ‘to teach, to instruct’, which is how the verb is used in the Septuagint.
It was Paul’s desire for the body of Christ to be united to each other. Why? Because believers cannot properly be united to Christ if they are not united to each other. (1 Th 4:9-10; 3:12; 1 Pet 1:22; 1 John 4:7, 12) Without love, unity is impossible. Love is the cement that joins believers to Christ, and it is also what joins and holds believers together. It’s what keeps us together when we disagree. (Pr 10:12) It’s what allows us to confront one another. (Jas 5:20) Satan stirs up strife, hatred and dissention, God promotes love and unity.
“It should be a Church in which the members are knit together in love. Without love there is no real Church. Methods of Church government and ritual are not what matter. These things change from time to time and from place to place. The one mark which distinguishes a true Church is love for God and for the brethren. When love dies, the Church dies.” [4]
As MacArthur reminds us, “Believers share a common life with love as its basis. All believers possess the same eternal life, all come to Christ in the same way, and all were placed into the Body of Christ by the same Spirit (cf 1 Cor 12:11-13). The church’s unity is not organizational, but organic.” [5] By ‘organic’ MacArthur means that love for one another is the basic fundamental and foundational component of true Christian life. 1 John 4:8 says, ‘The one who does not love does not know God, for God is love.’ The New Testament commands us to ‘love one another’ 19 times (John 13:34, 35; 15:12, 17; Rom 12:10; 13:8; Gal 5:13; Eph 4:2; 1 Th 3:12; 4:9; Heb 10:24; 1 Pet 1:22; 3:8; 1John 3:11, 23; 4:7; 4:11, 12; 2 John 1:5).
MacArthur also reminds us of something else concerning love; “Fervent love is the necessary balance to a strong mind. Christianity is not mindless enthusiasm, but neither is it lifeless intellectual orthodoxy. (1 Cor 13:1-3)” [6]

and attaining to all the wealth that comes from the full assurance of understanding. (2:2c)

‘all the wealth’ (‘all riches’ - KJV) – The meaning here is the same as in 1:27, the word is used to represent something that is valuable, something that makes the person who possesses it enriched or complete. With the word ‘all’ attached Paul was being even more emphatic about the enrichment.
Definition: ‘full assurance’ – is the Greek word, ‘plerophoria’ { play-rof-or-ee’-ah }, means ‘most certain confidence; unwavering conviction.’
There are several things to glean from this portion of verse 2:

It is only by being joined together within the body of Christ that mankind will truly value the immeasurable riches of God’s gift of salvation. And only after we place value on that gift, do we come to an assurance of that salvation. (Rom 4:21; 1 Th 1:5)
Paul appears to be insinuating that believer’s cannot hope to be secure in their faith or truly understand His word when they are divided in their affections and / or split into factions. Unity in the body brings a level of security to a believer. But when a believer ‘lives’ spiritual truth, they truly understand and that leads to a full assurance of their salvation. (1 Th 1:5; Heb 6:11-12; 10:22)
Paul was referring to spiritual knowledge and understanding as something that was attainable by all believers. The same is true today. The believers of Paul’s day were no different than the believers of today. They weren’t smarter, or better equipped to understand Scripture 2000 years ago. Each of us has the capability to comprehend the truths of the Gospel.

resulting in a true knowledge of God’s mystery, that is, Christ Himself, (2:2d)

Definition: ‘true knowledge’ – is the Greek word, ‘epignōsis’ { ep-ig'-no-sis } which means the precise and correct knowledge; and is used in the NT of the absolute knowledge of things ethical and divine. Vine’s says, ‘full, or thorough knowledge, discernment, recognition.’ [7]
And what is the result of the ‘full assurance and understanding?’ True knowledge of God’s mystery – the mystery of the full acceptance of the Gentiles in salvation by the death and resurrection of Christ Jesus, and that the Gospel is understood by faith only. Remember, the church is most likely still mostly Jewish at the time of Paul’s writing. The mystery Paul speaks of is Jesus, who was foolishness to the Gentiles and a stumbling block to the Jews (1 Cor 1:23). And it wasn’t a mystery for the select few initiates as was understood by the Gnostics, but a mystery that all believers could fully understand and appreciate.
To summarize a point made by John Calvin, there is nothing more important for us to learn and understand than the Gospel of Jesus Christ. It is a belief that must be understood by faith alone, not reason. It’s a very clear and simple truth that many reject simply because there is nothing for us to do, or some special set of rules to follow or actions that we must perform. To understand it any other way is to make it mysterious and hidden from us. [8]

‘of God’s mystery, that is, Christ Himself,’ or ‘the mystery of God, and of the Father, and of Christ’ (KJV)

There is a difference between the KJV and the modern translations at the end of this verse. The earliest manuscripts do not have the phrase, ‘and of the Father’. And to compound this, there are numerous variants for the ending phrase, ‘And of the Father, and of Christ’. Here are some of the variants that appear in some of the manuscripts and early Church 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.” [9] As you can see there is a wide variety of translations for this ending. Here is what John Calvin wrote in the late 16th century concerning this ending,

… 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.

He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father. (1 Jo 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. [10]

Calvin seems to have captured the heart of what is represented in the modern translations, well before the KJV was written.

The focus of Colossians as a whole is Christ Jesus. The current context of verses 2:1-10. Verse 3 says, “in whom are hidden all the treasures” referring to Jesus. Verse 4 is Paul’s reference to the deception creeping into the church that was so forcefully dealt with in chapter 1. Verse 5 says, “the stability of your faith in Christ.” Verse 6 says, “as you therefore have received Christ Jesus the Lord, so walk in Him.” Verse 7 says, “having been firmly rooted and now being built up in Him.” In verse 8 Paul returns to his warning about the deception creeping into the church and ends with, “rather than according to Christ.” Verse 9 says, “For in Him all the fullness of Deity dwells in bodily form.” And finally in verse 10, “in Him you have been made complete.” So as you can see, the focus is solely on Jesus Christ, the mystery of God revealed. (1 Tim 3:16)

in whom are hidden all the treasures of wisdom and knowledge. (2:3)

The Gnostics were quite familiar with words like treasures, wisdom, knowledge, and hidden, pouring a totaling different meaning into them. So it really should not come as a surprise that Paul would use these words to ‘redeem’ them, showing their true meaning to believers that were possibly considering abandoning the truth for a lie. This is the faithfulness of God to believers – He is always there providing truth as a remedy to the deception that lurks around the corner. We may decide to abandon the truth, which in turn is abandoning God, but God never abandons us.
‘understanding’, ‘wisdom’, and ‘knowledge’ – William Barclay makes a very good observation concerning these three words;

We have already seen that sunesis [understanding] (4907) is what we might call critical knowledge. It is the ability to assess any situation and decide what practical course of action is necessary within it. A real Church will have the practical knowledge of what to do whenever action is called for. …

He says that in Jesus are hid all the treasures of wisdom and knowledge. Wisdom is sophia (4678) and knowledge is gnosis (1108). These two words do not simply repeat each other; there is a difference between them. Gnosis (1108) is the power, almost intuitive and instinctive, to grasp the truth when we see it and hear it. But sophia (4678) is the power to confirm and to commend the truth with wise and intelligent argument, once it has been intuitively grasped. Gnosis (1108) is that by which a man grasps the truth; sophia (4678) is that by which a man is enabled to give a reason for the hope that is in him.

So, then, the real Church will have the clear-sighted wisdom which can act for the best in any given situation; the wisdom which can instinctively recognize and grasp the truth when it sees it; and the wisdom which can make the truth intelligible to the thinking mind, and persuasively commend it to others.

All this wisdom, says Paul, is hidden in Christ. [Col 3:3; Pr 2:4; Eph 3:9] The word he uses for hidden is apokruphos (614). His very use of that word is a blow aimed at the Gnostics. Apokruphos (614) means hidden from the common gaze, and therefore secret. We have seen that the Gnostics believed that a great mass of elaborate knowledge was necessary for salvation. That knowledge they set down in their books which they called apokruphos (614) because they were barred to the ordinary man. By using this one word Paul is saying, “You Gnostics have your wisdom hidden from ordinary people; we too have our knowledge, but it is not hidden in unintelligible books; it is hidden in Christ and therefore open to all men everywhere.” The truth of Christianity is not a secret which is hidden but a secret which is revealed. [11]

(1) For I want you to know how great [how much, how intense, how severe] a struggle [a contest against spiritual foes, as well as human adversaries] I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, (2) that their hearts [the center of physical and spiritual life; the seat of the thoughts, passions, desires, appetites, affections, purposes, endeavors] may be encouraged [addressed or spoken to, by way of exhortation, admonishment, comfort, encouragement, instruction], having been knit together [joined together, united with another in coming to the same opinion] in love, and attaining to all the wealth [fullness, abundance, the state of being full or complete] that comes from the full assurance [to be completely certain of the truth of something; unwavering conviction, to be absolutely sure] of understanding [comprehending], resulting in a true knowledge of God’s mystery, that is, Christ Himself, (3) in whom are hidden all the treasures of wisdom [broad and full of intelligence, acquired by experience] and knowledge [the deeper more perfect and enlarged knowledge, a grasping of truth]. (Col 2:1-3)

Footnotes

Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 685, p/o Logos Bible Software, © 2024.
W. E. Vine, Vine’s Expository Dictionary of New Testament Words, (Hendrickson Publishers: Peabody MA).
The MacArthur New Testament Commentary: Colossians & Philemon, p 87.
Ibid, p. 87.
W. E. Vine, Vine’s Expository Dictionary of New Testament Words, (Hendrickson Publishers: Peabody MA), p. 20.
Adam Clarke’s Commentary on Colossians, p/o the Online Bible, Computer Program, © 1987-2005. No references provided for the various variant sources for these endings.
Ibid.

The primary sources for this study use J. Hampton Keathley III, Paul’s Letter to the Colossians: An Exegetical and Devotional Commentary, from bible.org, Copyright ©1996-2020 Bible.org, and all attributions are reprinted with permission granted by bible.org, and John MacArthur, The MacArthur New Testament Commentary: Colossians & Philemon, (Moody Bible Institute: ©1992).

This study uses many of the commentaries, dictionaries and the Greek Lexicon which are all part of 'The Online Bible', Computer Program, © 2023, Larry Pierce, http://www.onlinebible.net/, unless otherwise referenced. See Colossians Bible Study for full attribution.

Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), p/o Logos Bible Software, Faithlife, LLC, © 2023.

All Scriptures quotes are from the New American Standard Bible, 1995 Revision, unless otherwise noted. Verse links from Blue Letter Bible, https://www.blueletterbible.org/

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