That their hearts may be encouraged (Colossians 4:8; Ephesians 6:22; 1 Thessalonians 3:2; 1 Thessalonians 4:18; 2 Thessalonians 2:17; 2 Corinthians 13:11). For the mischief at work at Colossae was at once unsettling (Colossians 2:6, Colossians 2:7; Colossians 1:23) and discouraging (Colossians 1:23; Colossians 2:18; Colossians 3:15) in its effects, παρακαλῶ, a favourite word of St.
Paul's, means "to address," "exhort," then more specially "to encourage," "comfort," (2 Corinthians 1:4), "to beseech" (Ephesians 4:1; 2 Corinthians 6:1),or "to instruct" (Titus 1:9). The heart, in Biblical language, is not the seat of feeling only, but stands for the whole inner man, as the "vital centre" of his personality.
While they are (literally, they having been) drawn together in love, and into all (the) riches of the full assurance of the understanding, unto (or, into) (full) knowledge of the mystery of God, (even) Christ (Colossians 2:19; Colossians 1:9; Colossians 3:10, Colossians 3:14; Colossians 4:12; Ephesians 1:17, Ephesians 1:18; Ephesians 3:17-19; Ephesians 4:2, Ephesians 4:3, Ephesians 4:15, Ephesians 4:16; Philippians 1:9; Philippians 2:2; 1 Corinthians 1:10; 2 Corinthians 13:11).
In the best Greek copies "drawn together" is nominative masculine, agreeing with "they," the logical subject implied in "their hearts" (feminine). συμβιβάζω has the same sense in Colossians 2:19 and Ephesians 4:16; in 1 Corinthians 2:16 it is quoted from the LXX in another sense; and it has a variety of meanings in the Acts.
"Drawn together" expresses the double sense which accrues to the verb in combination with the two prepositions "in" and "into:" "united in love," Christians are prepared to be "led into all the wealth of Divine knowledge."
This combination of "love and knowledge" appears in all St. Paul's letters of this period (comp. Ephesians 4:12-16; Philippians 1:9; and contrast 1 Corinthians 8:1-3; 1 Corinthians 13:1, 1 Corinthians 13:2, 1 Corinthians 13:8-13).
"The riches of the full assurance," etc., and "the knowledge of the mystery" are the counterpart of "the riches of the glory of the mystery," of Colossians 1:27; the fulness of conviction and completeness of knowledge attainable by the Christian correspond to the full and satisfying character of the revelation he receives in Christ (comp.
Ephesians 1:17-19). (On "understanding," see note, Colossians 1:9.) "Full assurance," or "conviction" ( πληροφορία), is a word belonging to St. Luke and St. Paul (with the Epistle to the Hebrews) in the New Testament (not found in classical Greek), and denotes radically "a bringing to fall measure or maturity."
Combined with "understanding," it denotes the ripe, intelligent persuasion of one who enters into the whole wealth of the "truth as it is in Jesus" (comp. Colossians 4:12, R.V.; also Romans 4:21 and Romans 14:5, for corresponding verb).
In this inward "assurance," as in a fortress, the Colossians were to entrench themselves against the attacks of error (Colossians 1:9; Colossians 3:15, and notes). εἰς ἐπίγνωσιν is either in explanatory apposition to the previous clause, or rather donors the further purpose for which this wealth of conviction is to be sought: "knowledge of the Divine mystery, knowledge of Christ"—this is the supreme end, ever leading on and upward, for the pursuit of which all strengthening of heart and understanding are given (Colossians 3:10; Ephesians 3:16-19; Philippians 3:10).
The Revisers have corrected the erroneous "acknowledgment" by their paraphrastic rendering, "that they may know." (On ἐπίγνωσις (comp. γνῶσις, verse 3), see note, Colossians 1:6.) The object of this knowledge is the great manifested mystery of God, namely Christ (Colossians 1:27).
We confidently accept here the Revised reading, that of nearly all recent textual critics, which omits the words found in the Received Text between "God" and "Christ." There are extant eleven distinct variations of this reading, and that of the Textus Receptus is, to all appearance, the latest and worst; "the passage is altogether an instructive lesson on textual criticism".
The words thus read have been interpreted mystery of the God Christ" (the Latin Hilary, and a few moderns); of the God of Christ" (Meyer, quoting Ephesians 1:17; John 20:17; Matthew 27:46);—both interpretations grammatically correct, but unsuitable here, even if in harmony with Pauline usage elsewhere.
Alford omits "of Christ" altogether, distrusting the textual evidence. Meyer objects to the rendering we have followed (that of Ellicott, Lightfoot, Revisers), that the apostle, if this be his meaning, has expressed himself ambiguously; but comp.
Colossians 1:27 (see note); also 1 Timothy 3:16, "The mystery, who was manifested in flesh."