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Commentary on Colossians 2 verses 4–12
The apostle cautions the Colossians against deceivers (Col 2:4): And this I say lest any man beguile you with enticing words; and Col 2:8, Lest any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, Co2 11:3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom 16:18. "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you." If sinners entice thee, consent thou not, Pro 1:10. Observe,
I. A sovereign antidote against seducers (Col 2:6, Col 2:7): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, etc. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to. - Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him - to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. - As you have been taught - "according to the rule of the Christian doctrine, in which you have been instructed." Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God's grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,
II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col 2:8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men's sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows,
1.That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ (Col 2:9): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands (Col 2:11), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom 2:29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, Joh 3:5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit 3:5. It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, Pe1 3:21. And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom 6:6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, Col 2:10. That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second (Heb 8:7), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb 10:1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, Pe1 3:22.
2.We have communion with Christ in his whole undertaking (Col 2:12): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.
Observe how in his accusing of the one he thrusts through the other, by first giving the solution, and then the objection. For such a solution is not suspected, and the hearer accepts it the rather, that the speaker is not making it his aim. For in that case indeed he would make a point of not coming off worsted, but in this, not so. "For in Him dwelleth," that is, for God dwelleth in Him. But that thou mayest not think Him enclosed, as in a body, he saith, "All the fullness of the Godhead bodily: and ye are made full in Him." Others say that he intends the Church filled by His Godhead, as he elsewhere saith, "of Him that filleth all in all" (Eph. i. 23), and that the term "bodily" is here, as the body in the head. How is it then that he did not add, "which is the Church"? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because "to dwell," cannot strictly be said of God: next, because the "fullness" is not that which receives, for "the earth is the Lord's, and the fullness thereof" (Ps. xxiv. 1); and again the Apostle, "until the fullness of the Gentiles be come in." (Rom. xi. 25.) By "fullness" is meant "the whole." Then the word "bodily," what did it intend? "As in a head." But why does he say the same thing over again? "And ye are made full in Him." What then does it mean? That ye have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, "Hath raised us up with Him, and made us to sit with Him" (Eph. ii. 6): and, "If we endure, we shall also reign with Him" (2 Tim. ii. 12): and, "How shall He not also with Him freely give us all things" (Rom. viii. 32): and calling us "fellow-heirs." Then as for His dignity. And He "is the head of all principality and power." (Eph. iii. 6.) He that is above all, The Cause, is He not Consubstantial? Then he has added the benefit in a marvelous way; and far more marvelous than in the Epistle to the Romans. For there indeed he saith, "circumcision of the heart in the spirit, not in the letter" (Rom. ii. 29), but here, in Christ.
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SUMMARY
Colossians 2:10 profoundly declares the believer's absolute spiritual sufficiency and completeness in Jesus Christ, directly challenging any notion that external rituals, human philosophies, or angelic mediation are necessary for salvation or spiritual maturity. It asserts Christ's supreme authority over all cosmic and spiritual powers, positioning Him as the sole source of all that believers need for a full and abundant life in God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Colossians 2:10 employs several potent literary devices to convey its profound theological truth. The most prominent is Metaphor, specifically in the phrase "which is the head of all principality and power." Christ being the "head" powerfully conveys His absolute supremacy, authority, and governing role over all creation, particularly spiritual hierarchies. Just as the head directs the body, Christ directs and controls all spiritual forces. There is also an implied Contrast between the perceived incompleteness fostered by the false teachers and the actual, divinely bestowed completeness found in Christ alone. The verse implicitly argues against the "rudiments of the world" (Colossians 2:8) by presenting a superior, divinely ordained reality. Furthermore, the use of the perfect passive participle for "complete" (πεπληρωμένοι) emphasizes a State of Being that is both accomplished and enduring, highlighting the permanent and secure nature of the believer's union with Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Colossians 2:10 is a cornerstone of Christian theology, affirming the absolute sufficiency of Jesus Christ for every aspect of a believer's life. It teaches that salvation, spiritual growth, and a right standing with God are found exclusively and perfectly in Him, without the need for any supplementary human effort, ritual, or intercession from lesser spiritual entities. This verse underscores the unique and unparalleled nature of Christ's person and work, asserting His divine authority over all creation, visible and invisible. It liberates believers from the burden of seeking spiritual perfection through external means and anchors their identity and security firmly in their union with the reigning Lord.
REFLECTION AND APPLICATION
Colossians 2:10 offers profound comfort and a clear directive for contemporary believers. In a world constantly pushing us to find fulfillment in external achievements, material possessions, or fleeting experiences, this verse calls us back to the foundational truth that our true completeness is found solely in Christ. It challenges us to examine where we seek our sense of worth, security, and spiritual power. Do we subtly rely on our good works, religious rituals, or even our intellectual understanding to feel "complete" before God? This verse reminds us that such efforts are futile, for Christ has already accomplished everything necessary. Furthermore, knowing that Christ is "the head of all principality and power" empowers us to live without fear of spiritual oppression or the need to appease any perceived cosmic forces. Our security is in His supreme authority, allowing us to walk in freedom and confidence, resting in His finished work and ongoing reign.
Questions for Reflection
FAQ
What does it mean to be "complete in him"?
Answer: To be "complete in him" means that believers, through their union with Jesus Christ, have been fully supplied with everything necessary for salvation, spiritual life, and a right standing with God. It implies that we lack nothing spiritually when we are in Christ. This completeness is not something we earn or achieve, but it is a gift graciously bestowed upon us by God through Christ's finished work. Because "in him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9), those united with Him partake in that divine fullness. This truth liberates us from the need for external rituals, human philosophies, or any other additions to Christ for spiritual fulfillment or acceptance.
Who are the "principality and power" that Christ is head over?
Answer: "Principality and power" (Greek: archē and exousía) refer to various ranks of spiritual authorities and cosmic forces. In the New Testament, these terms are often used to describe angelic beings, both good and evil. The false teachers in Colossae likely elevated certain angelic or cosmic powers, suggesting they needed to be worshipped or appeased for spiritual advancement. Paul's declaration that Christ is "the head of all principality and power" emphatically asserts Jesus' absolute and unrivaled sovereignty over every spiritual hierarchy, whether visible or invisible, benevolent or malevolent. This means no spiritual force or entity holds authority over Christ, and therefore, none can ultimately separate believers from Him or diminish their completeness in Him (Romans 8:38-39).
CHRIST-CENTERED FULFILLMENT
Colossians 2:10 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The very reason believers are "complete in him" is because He, and He alone, is the embodiment of "all the fulness of the Godhead bodily" (Colossians 2:9). His perfect life, atoning death on the cross, and triumphant resurrection are the means by which humanity's incompleteness, caused by sin, is fully addressed. Through His sacrifice, Christ "blotted out the handwriting of ordinances that was against us... nailing it to his cross" (Colossians 2:14), thereby fulfilling the requirements of the law and making us righteous before God. His resurrection and ascension demonstrate His victory over "all principality and power," disarming them and making a public spectacle of them (Colossians 2:15). Thus, our completeness is not an abstract concept but a direct consequence of our union with the resurrected and reigning Christ, who now sits at the right hand of God, "far above all principality, and power, and might, and dominion" (Ephesians 1:20-21). He is the source, sustainer, and ultimate end of all things, and in Him, we find all that we need for life and godliness (2 Peter 1:3).