What Does Colossians 2:1 Mean?

(1-7) In these verses St. Paul declares his deep anxiety for the Colossians and Laodiceans and others who had not seen his face, that they might seek, not the false, but the true knowledge, finding “the mystery of God” in Christ alone. The reason of that anxiety is found in the “beguiling and enticing words” of an incipient Gnosticism. But “though absent in the body” he rejoices in the steadfastness of their faith, and only exhorts them to continue in it, deepening and enlarging it, but never changing its essence. (1) **What great conflict.**—The word is here repeated from the “striving” of the previous verse, which is, in the original, the cognate verb. It is the same word which is used in Philippians 1:30 (“conflict”), in 1Thessalonians 2:2 (“contention”), in 1Timothy 6:12, 2Timothy 4:7 (“the good fight of faith”). Evidently it describes the intense earnestness of the whole struggle against evil which he was undergoing for them; but perhaps, looking at Colossians 4:12, we may refer it especially to “striving in prayer” for them. It is probably dwelt upon here to show why, although unknown to them personally, he yet writes so urgently to them. **And for them at Laodicea.**—Comp. Colossians 4:13, “For you, and for them that are in Laodicea, and for them in Hierapolis.” These three cities lay near together in the valley of Lycus, a tributary of the Mæander; probably they were converted at one time, and are evidently regarded as forming one Christian community, for which Epaphras, the evangelist of Colossæ, felt himself responsible. Colossæ and Laodicea are actually directed to exchange the apostolic Letters sent to them (see Colossians 4:16, and Note there), and to read both alike in the churches. (See Dr. Lightfoot’s admirable description of “The Churches of the Lycus,” prefixed to his commentary on this Epistle.) Of Laodicea, the greatest and richest of the three cities, we have no further notice in Scripture, except that stern apocalyptic letter (Revelation 3:14-22), which has made its name proverbial for spiritual luke-warmness and presumptuous self-reliance. It has been noticed that in this Letter our Lord is called “the beginning of the creation of God.” (See Colossians 1:15-18 of this Epistle.) Of Colossæ and Hierapolis we read only in this Epistle. It is notable (see Dr. Lightfoot’s Essay) that while Hierapolis and Laodicea play a prominent part in the subsequent history of Christianity in Asia Minor, Colossæ never attains importance, and has left but “few and meagre” remains, compared with the magnificent ruins of the other cities. **As many as have not seen my face.**—This description doubtless indicates Hierapolis; but the whole context shows that it also includes Colossæ. If the reading taken in Colossians 1:7 is correct, Epaphras had been commissioned by St. Paul, and thus, indirectly, the Apostle might be held to be the founder of Colossæ. Accordingly this Letter stands, so to speak, midway between the unreserved familiarity of the Epistles to Corinth or Philippi, and the more formal reserve of the Epistle to the Romans.