Colossians 2:2

Colossians 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. Romans 1:12; 2 Corinthians 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 Hebrews 6:11; Hebrews 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 Ephesians 3:3, etc., and comp. chap. Colossians 1:27. Here it includes not only the mystery of the Incarnation, but that of Redemption as involved in the Incarnation; comp. Colossians 2:3.