Colossians 2:6
As you have therefore received Christ Jesus the Lord, so walk you in him:
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(6) As ye have therefore received.—Comp. the more emphatic language of Colossians 1:5-7; Colossians 1:23. As in the case of the Corinthians and Galatians (2Corinthians 11:4 and Galatians 1:6), he entreats them not to be turned aside to “another Jesus,” or “another gospel, which is not another.”



Colossians 2:6-7 {R.V.}.

It is characteristic of Paul that he should here use three figures incongruous with each other to express the same idea, the figures of walking, being rooted, and built up. They, however, have in common that they all suggest an initial act by which we are brought into connection with Christ, and a subsequent process flowing from and following on it. Receiving Christ, being rooted in Him, being founded on Him, stand for the first; walking in Him, growing up from the root in Him, being built up on Him as foundation, stand for the second. Fully expressed then, the text would run, ‘As ye have received Christ, so walk in Him; as ye have been rooted in Him, so grow up in Him; as ye have been founded on Him, so be builded up.’ These three clauses present the one idea in slightly different forms. The first expresses Christian progress as the manifestation before the world of an inward possession, the exhibition in the outward life of a treasure hid in the heart. The second expresses the same progress as the development by its own vital energy of the life of Christ in the soul. The third expresses the progress as the addition, by conscious efforts, of portion after portion to the character, which is manifestly incomplete until the headstone crowns the structure. We may then take the passage before us as exhibiting the principles of Christian progress.

I. The origin of all, or how Christian progress begins.

These three figures, receiving, rooted, founded, all express a great deal more than merely accepting certain truths about Him. The acceptance of truths is the means by which we come to what is more than any belief of truths. We possess Christ when we believe with a true faith in Him. We are rooted in Him. His life flows into us. We draw nourishment from that soil. We are built on Him, and in our compact union find a real support to a life which is otherwise baseless and blown about like thistledown by every breath. The union which all these metaphors presupposes is a vital connection; the possession which is the first step in the Christian life is a real possession.

There is no progress without that initial step. Our own experience tells us but too plainly and loudly that we need the impartation of a new life, and to be set on a new foundation, if we are ever to be anything else than failures and blots.

There is sure to be progress if the initial step has been taken. If Christ has been received, the life possessed will certainly manifest itself. It will go on to perfection. The union effected will work on through the whole character and nature. It is the beginning of all; it is only the beginning.

II. The manner of Christian progress or in what it consists.

It consists in a more complete possession of Him, in a more constant approximation to Him, and a more entire appropriation of Him. Christian progress is not a growing up from Christ as starting-point, but into Christ as goal. All is contained in the first act by which He is first received; the remainder is but the working out of that. All our growth in knowledge and wisdom consists in our knowing what we have when we receive Christ. We grow in proportion as we learn to see in Him the centre of all truth, as the Revealer of God, as the Teacher of man, as the Interpreter of nature, as the meaning and end of history, as the Lord of life and death. Morals, politics, and philosophy flow from Him. His lips and His life and death proclaim all truth, human and divine.

As in wisdom so in character, all progress consists in coming closer to Jesus and receiving more and more of His many-sided grace. He is the pattern of all excellence, the living ideal of whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, virtue incarnate, praise embodied. He is the power by which we become gradually and growingly moulded into His likeness. Every part of our nature finds its best stimulus in Jesus for individuals and for societies. Christ and growth into Him is progress, and the only way by which men can be presented perfect, is that they shall be presented ‘perfect in Christ,’ whereunto every man must labour who would that his labour should not be in vain. That progress must follow the threefold direction in the text. There must first be the progressive manifestation in act and life of the Christ already possessed, ‘As ye received Christ Jesus the Lord, so walk in Him.’ There must also be the completer growth in the soul of the new life already received. As the leaf grows green and broad, so a Christlike character must grow not altogether by effort. And there must be a continual being builded up in Him by constant additions to the fabric of graces set on that foundation.

III. The means, or how it is accomplished.

The first words of our text tell us that ‘Ye have received Christ Jesus as Lord,’ and all depends on keeping the channels of communication open so that the reception may be continuous and progressive. We must live near and ever nearer to the Lord, and seek that our communion with Him may be strengthened. On the other hand, it is not only by the spontaneous development of the implanted life, but by conscious and continuous efforts which sometimes involve vigorous repression of the old self that progress is realised. The two metaphors of our text have to be united in our experience. Neither the effortless growth of the tree nor the toilsome work of the builder suffice to represent the whole truth. The two sides of deep and still communion, and of strenuous effort based on that communion, must be found in the experience of every Christian who has received Christ, and is advancing through the imperfect manifestations of earth to the perfect union with, and perfect assimilation to, the Lord.

To all men who are ready to despair of themselves, here is the way to realise the grandest hopes. Nothing is too great to be attained by one who, having received Christ Jesus as Lord, walks in Him, rooted and builded up in Him, ‘a holy temple to the Lord.’ Colossians 2:6-7. As, or since, ye have received Christ Jesus the Lord — Have acknowledged Jesus of Nazareth to be the true Messiah promised to the Jews, and consequently a divinely-commissioned Teacher, Mediator, Saviour, and Lawgiver; yea, the great Prophet, Priest, and King of his church, and therefore your sovereign Lord, and the final Judge of men and angels; so walk ye in him — Let your spirit and conduct, your dispositions, words, and actions, be in perfect consistency with this acknowledgment; walk in the same faith, love, and holiness, in which you received him, steadily believing his doctrines, obeying his precepts, relying on his promises, revering his threatenings, and imitating his example; rooted — In him, as trees in a good soil, or as the graft is rooted in the stock; and built — Upon him, the only sure foundation of your confidence and hope for time and eternity; and established in the faith — In your persuasion of the truth and importance of the gospel in all its parts; as ye have been taught — By those that have preached it to you; abounding therein — Making continual progress in your acquaintance with it and conformity to it; with thanksgiving — To God, for having made you partakers of so great a blessing.2:1-7 The soul prospers when we have clear knowledge of the truth as it is in Jesus. When we not only believe with the heart, but are ready, when called, to make confession with the mouth. Knowledge and faith make a soul rich. The stronger our faith, and the warmer our love, the more will our comfort be. The treasures of wisdom are hid, not from us, but for us, in Christ. These were hid from proud unbelievers, but displayed in the person and redemption of Christ. See the danger of enticing words; how many are ruined by the false disguises and fair appearances of evil principles and wicked practices! Be aware and afraid of those who would entice to any evil; for they aim to spoil you. All Christians have, in profession at least, received Jesus Christ the Lord, consented to him, and taken him for theirs. We cannot be built up in Christ, or grow in him, unless we are first rooted in him, or founded upon him. Being established in the faith, we must abound therein, and improve in it more and more. God justly withdraws this benefit from those who do not receive it with thanksgiving; and gratitude for his mercies is justly required by God.As ye have therefore received Christ Jesus the Lord - Have received him by faith as your Saviour, or as you were instructed respecting his rank, character, and work. The object here is to induce them not to swerve from the views which they had of Christ when he was made known to them. They had at first probably received their ideas of the Saviour from the apostle himself (see the Introduction); and, at any rate, the apostle designs to assure them that the views which they had when they "received him," were founded in truth.

So walk in him - Continue in those views of Christ; live in the maintenance of them; let them regulate your whole conduct. The word walk, in the Scriptures, is used to denote the manner of life; and the sense here is, that they should live and act wholly under the influence of the conceptions which they had of the Saviour when they first embraced him. The particle "so" is supplied by our translators, and rather weakens the sense. No stress should be laid on it, as is often done. The meaning is, simply, "Since you have received Christ as your Lord, as he was preached to you, hold fast the doctrine which you have received, and do not permit yourselves to be turned aside by any Jewish teachers, or teachers of philosophy."

6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1Co 12:3; 2Co 4:5; Php 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (Joh 14:21, 23; Ga 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (Ga 5:25). This is the main scope of the Epistle. Having cautioned them against sophistical seducers, and commended them for that order and sound faith he understood to be amongst them, he here infers an exhortation to continuance in both, especially in the latter, with respect to the person of Christ, according as he had before described him: for he doth not say: As ye have received the doctrine of Christ, or concerning Christ, but:

As ye have received Christ himself, as John 1:11,12 1Jo 5:11,12, in whom is all treasured up for salvation. He adds not only Jesus, ( who came to save his people from their sins), but the Lord, intimating they should not therefore suffer any rules of faith or life to be imposed upon them by any other whatsoever, but should be persuaded to abide

in him, whom they had embraced, and order their conversation according to his mind, 1 Thessalonians 4:1, knowing that he is the way, the truth, and the life, John 14:6; being led by his Spirit, and deriving virtue to go on in this orderly walk and persevere in the faith. As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glory, fulness, and suitableness of Christ; the foot that goes to him, and the hand that takes hold on him, and the arm that receives and embraces him; so that this is not a receiving him into the head by notion, but into the heart by faith; and not in part only, but in whole: faith receives a whole Christ, his person as God and man; him in all his offices, as prophet, priest, and King; particularly as a Saviour and Redeemer, he being under that character so exceeding suitable to the case of a sensible sinner; and it receives all blessings of grace along with him, from him, and through him; as a justifying righteousness, remission of sins, adoption of children, grace for grace, and an inheritance among all them that are sanctified; and both Christ and them, as the free grace gifts of God; which men are altogether undeserving of, and cannot possibly give any valuable consideration for: so these Colossians had received Christ gladly, joyfully, willingly, and with all readiness; and especially as "the Lord", on which there is a peculiar emphasis in the text; they had received him and believed in him, as the one and only Lord and head of the church; as the one and only Mediator between God and man, to the exclusion of angels, the worship of which the false teachers were introducing; they had received the doctrines of Christ, and not the laws of Moses, which judaizing preachers were desirous of joining with them; they had heard and obeyed the Son, and not the servant; they had submitted to the authority of Christ as King of saints, and had been subject to his ordinances; wherefore the apostle exhorts them to continue and go on, believing in him, and holding to him the head:

so walk ye in him; not only in imitation of him as he walked, in the exercise of grace, as love, patience, humility, and meekness, and in the discharge of duty; but by faith in him, going on in a way of believing in him, always looking to him, leaning on him, and deriving grace and strength from him: to walk in Christ, is to walk in and after the Spirit of Christ, under his influence, by his direction, and through his assistance; and to walk in the doctrine of Christ, abiding by it, and increasing in the knowledge of it; and to walk in the ordinances of Christ, which with ills presence and spirit, are ways of pleasantness and paths of peace: particularly here it may signify, to make use of Christ, and walk on in him, as the way, truth, and the life; as the only way of access to God, and acceptance with him; as the way of salvation, as the only true way to eternal life and happiness, in opposition to every creature, angels, or men; the worshipping of the one, or works done by the other.

As ye have therefore {h} received Christ Jesus the Lord, so walk ye in him:

(h) So then Christ does not depend upon men's traditions.

Colossians 2:6 f. From the warning given in Colossians 2:4 and having its ground assigned in Colossians 2:5, follows (οὖν) the positive obligation to make Christ, as He had been communicated to them through the instruction which they had received, the element in which (ἐν αὐτῷ) their conduct of the inner and outer life moves (περιπατεῖτε), whereupon the more precise modal definitions are subjoined by ἐῤῥιζωμένοι κ.τ.λ.

ὡς] according as. Observe that in the protasis παρελάβετε and in the apodosis περιπατεῖτε (not ἐν αὐτῷ, as Hofmann thinks) have the emphasis, in which case the addition of an οὕτως was not necessary. Their walk in Christ is to be in harmony with the instruction, by means of which they have through Epaphras received Christ.

παρελάβετε] have received (Colossians 1:7; Ephesians 4:20), comp. Galatians 1:9; Galatians 1:12; 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Thessalonians 3:6; 1 Corinthians 11:23. Christ was communicated to them as the element of life.[84] The rendering: have accepted (Luther, Bähr, Böhmer, Huther, Hofmann), is not contrary to Pauline usage (de Wette; but see on Php 4:9; 1 Corinthians 15:1); but it is opposed to the context, in which after Colossians 2:4 (see especially Colossians 2:7 : καθὼς ἐδιδάχθητε, and Colossians 2:8 : ΚΑΤᾺ ΤῊΝ ΠΑΡΆΔΟΣΙΝ ΤῶΝ ἈΝΘΡ.) the contrast between true and false Christian instruction as regulative of the walk, and not the contrast between entrance into the fellowship of Christ and the walk therewith given (Hofmann), predominates.[85]

ΤῸΝ Χ. . ΤῸΝ ΚΎΡΙΟΝ] A solemnly complete designation, a summary of the whole confession (1 Corinthians 12:3; Php 2:11), in which τὸν κύριον, conformably with its position and the entire connection, is to be taken in the sense: as the Lord, consequently attributively, not as a mere apposition (de Wette, Bleek, Ellicott, and others), in which Hofmann includes also Ἰησοῦν, a view which is not warranted by Ephesians 3:1.

Colossians 2:7. ἘῤῬΙΖΩΜ. Κ. ἘΠΟΙΚΟΔ. ἘΝ ΑὐΤῷ] introduces the ethical habitus in the case of the required περιπατεῖν ἐν Χ. But the vivid conception, in the urgency of properly exhausting the important point, combines very dissimilar elements; for the two figures, of a plant and of a building, are inconsistent as such both with ΠΕΡΙΠΑΤΕῖΤΕ and with one another. Comp. Ephesians 3:17 f. By beginning a new sentence with ἘῤῬΙΖΩΜΈΝΟΙ Κ.Τ.Λ., and thus construing it in connection with Colossians 2:8 (Schenkel, Hofmann), we should gain nothing in symmetry, and should only lose without sufficient reason in simplicity of construction; while we should leave the ἘΝ ΑὐΤῷ ΠΕΡΙΠΑΤΕῖΤΕ in Colossians 2:6 in a disproportionately bald and isolated position. This conjunction, moreover, of heterogeneous figures might quite as legitimately have been made by the apostle himself as by an interpolator, whose hand Holtzmann thinks that he here discovers.

Observe further the difference in time of the two participles, whereby the stedfastness of the ἐν Χριστῷ εἶναι (figuratively represented by ἘῤῬΙΖΩΜ.) is denoted as a subsistent state, which must be present in the case of the περιπατεῖν ἐν αὐτῷ, while the further development of the Christian condition (figuratively represented by ἐποικοδ.) is set forth as a continuing process of training; comp. Acts 20:32.

ἘΠΟΙΚΟΔ.] becoming built up, in which ἐπί exhibits the building rising on the foundation. Comp. 1 Corinthians 3:10; 1 Corinthians 3:12; Ephesians 2:20; Xen. Anab. iii. 4. 11; Plat. Legg. v. p. 736 E. The building up may in itself be also regarded as an act accomplished (through conversion), as in Ephesians 2:20 : ἐποικοδομηθέντες, which, however, as modal definition of ΠΕΡΙΠΑΤ., would not have suited here. The progress and finishing of the building (de Wette, following Acts 20:32, where, however, the simple form οἰκοδ. should be read) are conveyed by the present, not by ἘΠΟΙΚΟΔ. in itself (comp. Ephesians 2:22). Nor does the latter represent the readers as stones, which are built up on the top of those already laid (Hofmann); on the contrary, they are in their aggregate as a church (comp. on Eph. l.c.) represented as an οἰκοδομή in the course of being built (i.e. of a more and more full development of their Christian common life), in regard to which the ἐπί in ἘΠΟΙΚΟΔ. presupposes the foundation laid by Epaphras, namely, Christ (1 Corinthians 3:11); and the building materials, including the stones, are not the persons, but the doctrines, by means of which the builders accomplish their work (see on 1 Corinthians 3:12).

ἐν αὐτῷ] belongs to both participles, so that Christ is to be conceived doubtless as the soil for the roots striking downwards (Ephesians 3:17), and as the foundation (1 Corinthians 3:11) for the building extending upwards; but the expression is determined by the conception of the thing signified, namely, the ἐν Χριστῷ εἶναι, as in ἘΝ ΑὐΤῷ ΠΕΡΙΠΑΤ., and not by the figures; hence Paul has not written ἐπʼ αὐτόν (1 Corinthians 3:12), or ἘΠʼ ΑὐΤῷ (Ephesians 2:20), which would have been in harmony with the latter participle, but he exhibits Christ as the Person, in whom that which is meant by the being rooted and becoming built up has its specific being and nature, and consequently the condition of endurance and growth.[86] Comp. on Ephesians 2:21.

καὶ βεβαιούμ. τῇ πίστ.] And to this being rooted and becoming built up there is to be added the being stablished by the faith, as the development of quality in the case, in order that no loose rooting may take place, nor any slack building be formed. The dative τῇ πίστει (see the critical remarks) is to be taken as instrumental, not: with respect to (in opposition to de Wette), since the following modal definition περισσ. ἐν αὐτῇ specifies, not how they are to be stablished in respect of the faith, but how they are to be stablished by it, by the fact, namely, that they are rich in faith; poverty in faith would not be sufficient to bring about that establishment. In like manner we should have to take the reading ἐν τ. πίστει, which Hofmann defends. He, however, joins this ἘΝ Τ. ΠΊΣΤΕΙ not with ΒΕΒΑΙΟΎΜ., but with the following ΠΕΡΙΣΣΕΎΟΝΤΕς,—a connection which is excluded by the genuineness of ἘΝ ΑὐΤῇ, but which is, even apart from this, to be rejected, because Paul would, in order to be fairly intelligible, have inserted the ἘΝ ΑὐΤῷ only after ΒΕΒΑΙΟΎΜΕΝΟΙ, to which it would also refer.

ΚΑΘῺς ἘΔΙΔΆΧΘ.] namely, to become stablished by the faith. For this they have received (from Epaphras, Colossians 1:7) the instructions which are to guide them.

περισσεύοντες κ.τ.λ.] is subordinate to the ΒΕΒΑΙΟΎΜ., and that as specifying the measure of the faith, which must be found in them in order that they may be stablished through faith; while at the same time the requisite vital expression, consecrated to God, of the piety of the believing heart is brought out by ἐν εὐχαρ.: while ye are abounding in the same amidst thanksgiving, i.e. while ye are truly rich in faith, and at the same time giving thanks to God for this blessing of fulness of faith. The emphasis is upon περισσ., in which lies the more precisely defining element; περισσεύειν ἐν is nothing else than the usual abundare aliqua re, to have abundance of something (Romans 15:13; 1 Corinthians 8:7; Php 1:9, et al.), and ἐν εὐχαρ. indicates an accompanying circumstance in the case, the ethical consecration of grateful piety, with which the richness in faith must be combined; comp. Colossians 3:17, Colossians 2:6. ὧς οὖν παρελάβετε. Oltramare translates “since,” and interprets, “since ye have received Christ … it is in Him you must walk”. But probably the usual interpretation “as” is right, meaning the form in which they had received (= καθὼς ἐμάθετε, Colossians 1:7). The sense is, in that case, live in accordance with what you received, and the emphasis is on περιπ., not on ἐν αὐτῷ.—παρελάβετε is practically equivalent to ἐμάθετε, received by instruction, rather than received into the heart.—τὸν Χριστὸν Ἰησοῦν τὸν Κύριον. This is frequently translated “the Christ, even Jesus the Lord” (Hofm., Lightf., Sod., Haupt, Abb.). In favour of this is the fact that ὁ Χ. . is not a Pauline expression, but neither is . ὁ Κύριος. A further argument in its favour is that ὁ Χριστός is very frequent in this Epistle, and especially prominent in this section of it. If this is so we must suppose that Paul has chosen the form of words to meet some false view at Colossæ. A reference to a Judaistic conception of the Messiah, held by the false teachers, which failed to rise to the Christian conception of His Person as Lord, is supposed by Haupt to be intended. This is possible, but the other possible view “ye received Christ Jesus as Lord” is no more inconsistent with Pauline usage, and emphasises still more the Lordship of Christ, which it was the chief aim of the Apostle to assert. There seems to be no hint that the Messiahship of Jesus was challenged; at most there was the question what Messiahship involved. More probably there is no reference to the Messiahship at all.6. As ye have therefore &c.] As if to say, “I see with joy your present stedfast faith and consequent holy union; therefore I entreat you at once to stay there and to grow there, for you will be tempted towards a very different region otherwise.”

Have received:—somewhat better, did receive, at their conversion.—The Greek word rendered “receive” is frequently used of the reception of teaching,—learning; and no doubt the reference is mainly to their “reception” from their missionary (Colossians 1:7) of the revealed truth. See further just below. But Ellicott well says that “the object [Christ] is so emphatically specified” as to imply that “they received … Christ Himself, in Himself the sum and substance of all teaching.” Cp. John 1:12; 1 John 5:11-12.

Christ Jesus the Lord] Lightfoot punctuates and renders, the Christ, even Jesus the Lord; taking the reference to be to their having learned and welcomed as the true Christ (Messiah) not the speculative “Christ” of the heretics but the historic Jesus of the Incarnation and the Cross. This rendering (in view of the Greek) strongly commends itself to us, though R.V. retains A.V. In any case, however, the solemn emphasis of the whole phrase points in the direction of thought indicated by Lightfoot.

The Lord:—doubtless in the highest sense of the word. Cp. Php 2:11.

walk ye in him] “Let your actual life as believers be guarded and guided by this Lord thus received.” He warns them of the danger, amidst heretical surroundings, of an unapplied orthodoxy. If they would be both firm and vigorous they must put truth into life.—On the word “walk” see above on Colossians 1:10. It occurs often in these Epistles of the Captivity; eight times in Eph., four times in Col., twice in Phil.

In Him:—see on Colossians 1:2 above.Colossians 2:6. Τὸν Κυρίον, the Lord) The article shows that they had received Christ as the Lord.—ἐν αὐτῷ περιπατεῖτε, walk ye in Him) This is the scope of the epistle. We give the following summary:—

  I.  The Inscription, Colossians 1:1-2.

  II.  The Doctrine, by which the apostle pathetically explains the mystery of Christ, in the way of thanksgiving for the Colossians, ver. 3 seq., and prayer for the same, Colossians 1:9-10; Colossians 1:12-13; Colossians 1:15-16; Colossians 1:21-22 :

Along with a declaration of his affection for them, Colossians 1:24-25; Colossians 2:1-2.

  III.  The Exhortation.

1)  General, by which he stirs them up to perseverance in Christ, Colossians 2:6-7 :

And admonishes them not to be deceived, Colossians 2:8.

Here again he describes the mystery of Christ, in order, Colossians 2:9-10 :

And in the same order derives his admonitions from Christ, the Head, Colossians 2:16 :

And from His death, Colossians 2:20, et seqq.:

And from His exaltation, Colossians 3:1-4.

2)  Special.

1.  That vices should be avoided, Colossians 3:5-9 :

And virtues practised, Colossians 3:10-11 :

Especially love, Colossians 3:12-13 :

And the study of the word of Christ, Colossians 3:16-17.

2.  That they should do their duty.

1.  Wives and husbands, Colossians 3:18-19.

2.  Children and parents, Colossians 3:20-21.

3.  Servants and masters, Colossians 3:22-23; Colossians 4:1.

3)  Final, To prayer, Colossians 4:2-3.

To spiritual wisdom, Colossians 4:5-6.

  IV.  Conclusion, Colossians 4:7-8; Colossians 4:10-11; Colossians 4:15-16; Colossians 4:18.Verse 6. - As therefore ye received Christ Jesus the Lord, walk in him (Philippians 1:27; Philippians 2:9-11; 1 Thessalonians 4:1; 2 Thessalonians 2:13-15; 1 Corinthians 15:1, 2; Galatians 3:2-4; Galatians 5:1; Hebrews 3:6; Hebrews 4:14; Hebrews 10:23; John 7:17; John 15:5-10; Romans 3:11). Such a walk will be consistent with their previous steadfastness, and will lead them to larger spiritual attainments (Colossians 1:10; see note). "Ye received" (παραλαμβάνω, not δέχομαι, as in Colossians 4:10: comp. 1 Thessalonians 2:13) reminds the Colossians of what they had received (compare" ye were taught," ver. 7 and Colossians 1:7) rather than of the way of their receiving it. "Christ Jesus the Lord," is literally, the Christ Jesus, the Lord - an expression found besides only in Ephesians 3:11 (Revised Text). The prefixed article points out Christ Jesus in his full style and title as the Person whom the Colossians had received, and received as the Lord. "The Lord" has a predicative force, as in 1 Corinthians 12:3 (R.V.); 2 Corinthians 4:5; Philippians 2:11. "Jesus is Lord" was the testing watchword applied in the discerning of spirits; "Jesus Christ is Lord" is to be the final confession of a reconciled universe; and "Christ Jesus is Lord" is the rule of faith that guides all conduct and tests all doctrine within the Church (comp. ver. 19; Romans 16:18). It is "a summary of the whole Christian confession" (Meyer). To vindicate this lordship, on which the Colossian error trenched so seriously, is the main object of the Epistle (Colossians 1:13-20). We must not, therefore, with Alford, Lightfoot, Hofmann, analyze "the Christ Jesus:" "Ye received the Christ, (namely) Jesus, who is the Lord." The writer has already used "Christ Jesus" as a single proper name at the outset (Colossians 1:1, 4); and it was the lordship of Christ Jesus, not the Messiahship of Jesus, that was now in question. In Acts 18:5, 28 the situation is entirely different. In the following clause, "in him" is emphatic, as in ver. 7 (compare the predominant αὐτός of Colossians 1:16-22; Colossians 2:9-15). Hence the contradiction of figure, "walk, rooted, and builded up," does not obtrude itself. (On "walk," see note, Colossians 1:10; and on "in Christ" in this connection, see notes, Colossians 1:4; Colossians 2:10; and comp. Romans 6:3-11; Romans 8:1; 2 Corinthians 5:17; John 15:1-7.) Ye received (παρελάβετε)

By transmission from (παρά) your teachers.

Christ Jesus the Lord (τὸν Χριστόν Ἱησοῦν τὸν Κὑριον)

The Christ, specially defined by the following words, thus emphasizing the personal Christ rather than the Gospel, because the true doctrine of Christ's person was perverted by the Colossian teachers. The Christ, even Jesus, the Lord.

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