Col 1:9, 3:16 | JFB | STEP | 9. we also —on our part. heard it — ( ). pray —Here he states what in particular he prays for; as in he stated generally the fact of his praying for them. to desire —"to make request." might be filled —rather, " may be filled"; a verb, often found in this Epistle ( ). knowledge — Greek, " full and accurate knowledge." Akin to the Greek for "knew" (see on ). of his will —as to how ye ought to walk ( ); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" ( ); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught ( ) [ESTIUS ]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject ( ). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge. wisdom —often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" ( ; compare ). understanding —sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [BENGEL ]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by GAUSSEN .] Knowledge is desirable only when seasoned by "spiritual understanding."

Colossians 1:9

9. we also—on our part.

heard it— (Col 1:4).

pray—Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them.

to desire—"to make request."

might be filled—rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, 17).

knowledge—Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6).

of his will—as to how ye ought to walk (Eph 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Eph 1:9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Col 2:18) [ESTIUS]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Col 1:28; Col 2:2, 3; 3:10, 13; 4:5, 6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.

wisdom—often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, 23; compare Eph 1:8).

understanding—sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [BENGEL]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when seasoned by "spiritual understanding."

Colossians 3:16

16. The form which "thankfulness" (Col 3:15) ought to take.

Let the word of Christ—the Gospel word by which ye have been called.

richly— (Col 2:2; Ro 15:14).

in all wisdom—ALFORD joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order).

and . . . and—The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Eph 5:19). At the Agapæ or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare De 6:7). TERTULLIAN [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Eph 5:18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jas 5:13).

with grace—Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace . . . rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts."

to the Lord—The oldest manuscripts read, "to God."