0 THE EPISTLE TO THE COLOSSIANS
FROM ROME A.D. 63BY WAY OF INTRODUCTIONGENUINENESSThe author claims to be Paul (Col 1:1) and there is no real doubt about it in spite of Baur's denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul's style and power in the little Epistle and there is no evidence that any one else took Paul's name to palm off this striking and vigorous polemic.THE DATEClearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph 6:21) and the one to Colossae (Col 4:7) was a companion of Onesimus (Col 4:9) the bearer of that to Philemon (Phm 1:10-12). If Paul is a prisoner (Col 4:3; Eph 6:20; Phm 1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be A.D. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Col 0:28 and before the burning of Rome by Nero in A.D. 64. If Philippians was already sent, A.D. 63 marks the last probable year for the writing of this group of letters.THE OCCASIONThe Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col 1:7-9; Col 4:12). He is probably one of Paul's converts while in Ephesus who in behalf of Paul (Col 1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col 2:1; Col 4:13-16). Since Paul's departure for Rome, the "grievous wolves" whom he foresaw in Miletus (Act 20:29) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul's help.PURPOSE OF THE EPISTLEEpaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( ο γνωστικο, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from δοκεω, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi 2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus's The Mystery-Religions and Christianity, Glover's The Conflict of Religion in the Early Roman Empire, Kennedy's St. Paul and the Mystery-Religions, Lightfoot's Commentary on Colossians.SOME BOOKS ABOUT COLOSSIANSOne may note commentaries by T. K. Abbott (Int. Crit. 1897), Gross Alexander (1910), Dargan (1887), Dibelius (1912), Ellicott (1890), Ewald (1905), Griffith-Thomas (1923), Findlay (1895), Haupt (1903), M. Jones (1923), Lightfoot (1904), Maclaren (1888), Meinertz (1917), Moule (1900), Mullins (1913), Oltramare (1891), Peake (1903), Radford (1931), A. T. Robertson (1926), Rutherford (1908), E. F. Scott (1930), Von Soden (1893), F. B. Westcott (1914), Williams (1907).1 Of Christ Jesus
( Χριστου Ιησου). This order in the later epistles shows that Χριστος is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in Gal 1:1.Timothy ( Τιμοθεος). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.2 At Colossae
( εν Κολοσσαις). The spelling is uncertain, the MSS. differing in the title ( Κολασσαεις) and here ( Κολοσσαις). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.3 God the Father of our Lord Jesus Christ
( τω θεω πατρ του κυριου ημων Ιησου Χριστου). Correct text without κα (and) as in Col 3:17, though usually "the God and Father of our Lord Jesus Christ" (2Co 1:3; 2Co 11:31; Rom 15:6; 1Pe 1:3; Rev 1:6). In verse Col 1:2 we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ" is not joined with "God our Father."Always ( παντοτε). Amphibolous position between ευχαριστουμεν (we give thanks) and προσευχομενο (praying). Can go with either.4 Having heard of
( ακουσαντες). Literary plural unless Timothy is included. Aorist active participle of ακουω of antecedent action to ευχαριστουμεν. Epaphras (verse Col 1:8) had told Paul.Your faith in Jesus Christ ( την πιστιν υμων εν Ιησου Χριστω). See Eph 1:15 for similar phrase. No article is needed before εν as it is a closely knit phrase and bears the same sense as the objective genitive in Gal 2:16 ( δια πιστεως Χριστου Ιησου, by faith in Christ Jesus).Which ye have ( ην εχετε). Probably genuine (Aleph A C D), though B omits it and others have the article ( την). There is a real distinction here between εν (sphere or basis) and εις (direction towards), though they are often identical in idea.5 Because of the hope
( δια την ελπιδα). See Rom 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν at the beginning of verse Col 1:3 or (more likely) with την αγαπην just before. Note also here πιστις (faith), αγαπη (love), ελπις (hope), though not grouped together so sharply as in 1Co 13:13. Here hope is objective, the goal ahead.Laid up ( αποκειμεινην). Literally, "laid away or by." Old word used in Luk 19:20 of the pound laid away in a napkin. See also αποθησαυριζω, to store away for future use (1Ti 6:19). The same idea occurs in Mat 6:20 (treasure in heaven) and 1Pe 1:4 and it is involved in Phm 3:20.Ye heard before ( προηκουσατε). First aorist indicative active of this old compound προακουω, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause.In the word of the truth of the gospel ( εν τω λογω της αληθειας του ευαγγελιου). "In the preaching of the truth of the gospel" (Gal 2:5; Gal 2:14) which is come ( παροντος, present active participle agreeing with ευαγγελιου, being present, a classical use of παρειμ as in Act 12:20). They heard the pure gospel from Epaphras before the Gnostics came.6 In all the world
( εν παντ τω κοσμω). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire.Is bearing fruit ( εστιν καρποφορουμενον). Periphrastic present middle indicative of the old compound καρποφορεω, from καρποφορος (Act 14:17) and that from καρπος and φερω. The periphrastic present emphasizes the continuity of the process. See the active participle καρποφορουντες in verse Col 1:10.Increasing ( αυξανομενον). Periphrastic present middle of αυξανω. Repeated in verse Col 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression).Ye heard and knew ( ηκουσατε κα επεγνωτε). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω, to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.7 Of Epaphras
( απο Επαφρα). "From Epaphras" who is the source of their knowledge of Christ.On our behalf ( υπερ ημων). Clearly correct (Aleph A B D) and not υπερ υμων (on your behalf). In a true sense Epaphras was Paul's messenger to Colossae.8 Who also declared
( ο κα δηλωσας). Articular first aorist active participle of δηλοω, old verb, to make manifest. Epaphras told Paul about their "love in the Spirit," grounded in the Holy Spirit.9 That ye may be filled with
( ινα πληρωθητε). First aorist (effective) passive subjunctive of πληροω, to fill full.The knowledge of his will ( την επιγνωσιν του θεληματος αυτου). The accusative case is retained with this passive verb. Επιγνωσις is a Koine word (Polybius, Plutarch, etc.) for additional ( επ) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God.In all spiritual wisdom and understanding ( εν παση σοφια κα συνεσε πνευματικη). Both πασε (all) and πνευματικη (spiritual) are to be taken with both σοφια and συνεσε. In Eph 1:8 Paul uses φρονησε (from φρην, intellect) rather than συνεσε (grasp, from συνιημ, to send together). Συνεσις is the faculty of deciding in particular cases while σοφια gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.10 To walk worthily of the Lord
( περιπατησα αξιως του Κυριου). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See 1Th 2:12; Phi 1:27; Eph 4:1 for a like use of αξιως (adverb) with the genitive.In the knowledge of God ( τη επιγνωσε του θεου). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles ( καρποφορουντες κα αυξανομενο) together as in verse Col 1:6.Unto all pleasing ( εις πασαν αρεσκιαν). In order to please God in all things (1Th 4:1). Αρεσκια is late word from αρεσκευω, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.11 Strengthened
( δυναμουμενο). Present passive participle of late verb δυναμοω (from δυναμις), to empower, "empowered with all power." In LXX and papyri and modern Greek. In N.T. only here and Heb 11:34 and MSS. in Eph 6:10 (W H in margin).According to the might of his glory ( κατα το κρατος της δοξης αυτου). Κρατος is old word for perfect strength (cf. κρατεω, κρατιλος). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah).Unto all patience and longsuffering ( εις πασαν υπομονην κα μακροθυμιαν). See both together also in Jas 5:10; 2Co 6:4; 2Co 6:6; 2Ti 3:10. Hυπομονη is remaining under ( υπομενω) difficulties without succumbing, while μακροθυμια is the long endurance that does not retaliate (Trench).12 Who made us meet
( τω ικανωσαντ ημας). Or "you" ( υμας). Dative case of the articular participle of ικανοω, late verb from ικανος and in N.T. only here and 2Co 3:6 (which see), "who made us fit or adequate for."To be partakers ( εις μεριδα). "For a share in." Old word for share or portion (from μερος) as in Act 8:21; Act 16:12; 2Co 6:15 (the only other N.T. examples).Of the inheritance ( του κληρου). "Of the lot," "for a share of the lot." Old word. First a pebble or piece of wood used in casting lots (Act 1:26), then the allotted portion or inheritance as here (Act 8:21). Cf. Heb 3:7-4.In light ( εν τω φωτ). Taken with μεριδα (portion) "situated in the kingdom of light" (Lightfoot).13 Delivered
( ερυσατο). First aorist middle indicative of ρυομα, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses Col 1:14-20, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from ( εκ) the power ( εξουσιας) of the kingdom of darkness ( σκοτους) in which we were held as slaves.Translated ( μετεστησεν). First aorist active indicative of μεθιστημ and transitive (not intransitive like second aorist μετεστη). Old word. See 1Co 13:2. Changed us from the kingdom of darkness to the kingdom of light.Of the Son of his love ( του υιου της αγαπης αυτου). Probably objective genitive ( αγαπης), the Son who is the object of the Father's love like αγαπητος (beloved) in Mat 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.14 In whom
( εν ω). In Christ as in Eph 1:7. This great sentence about Christ carries on by means of three relatives ( εν ω Col 1:14, ος Col 1:15, ος Col 1:18) and repeated personal pronoun ( αυτος), twice with οτ (Col 1:15; Col 1:19), thrice with κα (Col 1:17; Col 1:18; Col 1:20), twice alone (Col 1:16; Col 1:20).Our redemption ( την απολυτρωσιν). See on Rom 3:24 for this great word (Koine), a release on payment of a ransom for slave or debtor (Heb 9:15) as the inscriptions show (Deissmann, Light, etc., p. 327).The forgiveness of our sins ( την αφεσιν των αμαρτιων). Accusative case in apposition with απολυτρωσιν as in Eph 1:7 ( remission , sending away, αφεσις, after theredemption απολυτρωσις, buying back). Only here we have αμαρτιων (sins, from αμαρτανω, to miss) while in Eph 1:7 we find παραπτωματων (slips, fallings aside, from παραπιπτω).15 The image
( εικων). In predicate and no article. On εικων, see 2Co 4:4; 2Co 3:18; Rom 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5) and is now (Phi 2:5-11; Heb 1:3).Of the invisible God ( του θεου του αορατου). But the one who sees Jesus has seen God (Joh 14:9). See this verbal adjective ( α privative and οραω) in Rom 1:20.The first born ( πρωτοτοκος). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in Joh 1:1-18 and to Heb 1:1-4 as well as Phi 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luk 2:7 and Aleph for Mat 1:25; Rom 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" ( πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Col 1:18; Rom 8:29; Heb 1:6; Heb 12:23; Rev 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).16 All things
( τα παντα). The universe as in Rom 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.In him were created ( εν αυτω εκτισθη). Paul now gives the reason ( οτ, for) for the primacy of Christ in the work of creation (Col 1:16). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Rom 1:25). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.Have been created ( εκτιστα). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.Through him ( δι' αυτου). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.And unto him ( κα εις αυτον). This is the only remaining step to take and Paul takes it (1Co 15:28) See Eph 1:10 for similar use of εν αυτω of Christ and in Col 1:19; Col 1:20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Heb 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe ( τα παντα). In Rom 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1Co 8:6 ( εξ of God, δια, of Christ).17 Before all things
( προ παντων). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; Joh 17:5. See also Rev 23:13 where Christ calls himself the Alpha and the Omega, the Beginning ( αρχη) and the End ( τελος). Paul states it also in 2Co 8:9; Phi 2:6.Consist ( συνεστηκεν). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse Col 1:16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.18 The head of the body
( η κεφαλη του σωματος). Jesus is first also in the spiritual realm as he is in nature (verses Col 1:18-20). Paul is fond of the metaphor of the body ( σωμα) for believers of which body Christ is the head ( κεφαλη) as seen already in 1Co 11:3; 1Co 12:12; 1Co 12:27; Rom 12:5. See further Col 1:24; Eph 1:22; Eph 4:2; Eph 4:15; Eph 5:30.The church ( της εκκλησιας) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature ( τα παντα) in verses Col 1:15-17 and the realm of spirit or grace in verses Col 1:18-20. A like general sense of εκκλησια occurs in Eph 1:22; Eph 5:24-32; Heb 12:23. In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse Col 1:12, one new man εις ενα καινον ανθρωπον, verse Col 1:15, one body εν εν σωματ, verse Col 1:16, family of God οικειο του θεου, verse Col 1:19, building or temple οικοδομη and ναος, verses Col 1:20-22).Who ( ος). Causal use of the relative, "in that he is."The beginning ( η αρχη). It is uncertain if the article ( η) is genuine. It is absolute without it. Christ has priority in time and in power. See Rev 3:14 for his relation as αρχη to creation and 1Co 15:20; 1Co 15:23 for απαρχη used of Christ and the resurrection and Act 3:14 for αρχηγος used of him as the author of life and Heb 2:10 of Jesus and salvation and Col 1:12-2 of Jesus as the pioneer of faith.That in all things he might have the preeminence ( ινα γενητα εν πασιν αυτος πρωτευων). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to ( γενητα, not η, be) hold the first place" ( πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Rev 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).19 For it was the good pleasure of the Father
( οτ ευδοκησεν). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Mat 3:17; 1Co 10:5).All the fulness ( παν το πληρωμα). The same idea as in Col 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mar 8:20 of the baskets, Gal 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.Should dwell ( κατοικησα). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ ( εν αυτω).20 Through him
( δι' αυτου). As the sufficient and chosen agent in the work of reconciliation ( αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound ( απο, κατα with αλλασσω) occurs only here, verse Col 1:22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Rom 5:10), though διαλλασσω (Mat 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Rom 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.Unto himself ( εις αυτον). Unto God, though αυτον is not reflexive unless written αυτον.Having made peace ( ειρηνοποιησας). Late and rare compound (Pro 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mat 5:9; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in Col 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).Through the blood of his cross ( δια του αιματος του σταυρου αυτου). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.Or things in the heavens ( ειτε τα εν τοις ουρανοις). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse Col 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott).21 And you
( κα υμας). Accusative case in a rather loose sentence, to be explained as the object of the infinitive παραστησα in verse Col 1:22 (note repeated υμας there) or as the anticipated object of αποκατηλλαξεν if that be the genuine form in verse Col 1:22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Eph 2:1; Eph 2:12.Being in time past alienated ( ποτε οντας απηλλοτριωμενους). Periphrastic perfect passive participle (continuing state of alienation) of απαλλοτριοω, old word from Plato on, to estrange, to render αλλοτριος (belonging to another), alienated from God, a vivid picture of heathenism as in Rom 1:20-23. Only other N.T. examples in Eph 2:12; Eph 4:18. Ενεμιες ( εξθρους). Old word from εχθος (hatred). Active sense here,hostile as in Mat 13:28; Rom 8:7, not passivehateful (Rom 11:28).In your mind ( τη διανοια). Locative case. Διανοια ( δια, νους), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God.In your evil works ( εν τοις εργοις τοις πονηροις). Hostile purpose finds natural expression in evil deeds.22 Yet now
( νυν δε). Sharpened contrast with emphatic form of νυν, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ.Hath he reconciled ( αποκατηλλαξεν). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε, be ye reconciled like καταλλαγητε in 2Co 5:20 while D has αποκαταλλαγεντες. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse Col 1:20.In the body of his flesh ( εν τω σωματ της σαρκος αυτου). See the same combination in Col 2:11 though in Eph 2:14 only σαρκ (flesh). Apparently Paul combines both σωμα and σαρξ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it.Through death ( δια του θανατου). The reconciliation was accomplished by means of Christ's death on the cross (verse Col 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place.To present ( παραστησα). First aorist active (transitive) infinitive (of purpose) of παριστημ, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Act 23:33). Repeated in Col 2:28. See also 2Co 11:2; 2Co 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Heb 13:17. See Rom 12:1 for use of living sacrifice.Holy ( αγιους). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here.Without blemish ( αμωμους). Without spot (Phi 2:15). Old word α privative and μωμος (blemish). Common in the LXX for ceremonial purifications.Unreproveable ( ανεγκλητους). Old verbal adjective from α privative and εγκαλεω, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" ( κατενωπιον αυτου), right down in the eye of Christ the Judge of all.23 If so be that ye continue in the faith
( ε γε επιμενετε τη πιστε). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of γε (at least). Επ adds to the force of the linear action of the present tense (continue and then some).Pistei is in the locative case (in faith).Grounded ( τεθεμελιωμενο). Perfect passive participle of θεμελιοω, old verb from θεμελιος (adjective, from θεμα from τιθημ, laid down as a foundation, substantive, 1Co 3:11). Picture of the saint as a building like Eph 2:20.Steadfast ( εδραιο). Old adjective from εδρα (seat). In N.T. only here, 1Co 7:37; 1Co 15:58. Metaphor of seated in a chair.Not moved away ( μη μετακινουμενο). Present passive participle (with negative μη) of μετακινεω, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground.From the hope of the gospel ( απο της ελπιδος του ευαγγελιου). Ablative case with απο. The hope given by or in the gospel and there alone.Which ye heard ( ου ηκουσατε). Genitive case of relative either by attraction or after ηκουσατε. The Colossians had in reality heard the gospel from Epaphras.Preached ( κηρυχθεντος). First aorist passive participle of κηρυσσω, to herald, to proclaim.In all creation ( εν παση κτισε). Κτισις is the act of founding (Rom 1:20) from κτιζω (verse Col 1:16), then a created thing (Rom 1:25), then the sum of created things as here and Rev 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine.A minister ( διακονος). General term for service ( δια, κονις, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb διακονησα of himself (Mar 10:45). Our "deacon" is this word transliterated and given a technical meaning as in Phi 1:1.24 Now I rejoice
( νυν χαιρομεν). This is not a new note for Paul. See him in jail in Philippi (Act 16:25) and in 2Co 11:16-33; Rom 5:3; Phi 2:18.Fill up on my part ( ανταναπληρω). Very rare double compound verb (here only in N.T.) to fill ( πληροω) up ( ανα), in turn ( αντ). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in αντ as seen in Demosthenes's use of this verb (De Symm., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time.That which is lacking ( τα υστερηματα). "The left-overs," so to speak. Late word from υστερεω, to come behind, to be left, to fail. See Luk 21:4; 1Th 3:10; 2Co 8:14; 2Co 9:12.For his body's sake ( υπερ του σωματος αυτου). As Paul showed in his exultation in suffering in 2Co 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse Col 1:18).25 According to the dispensation of God
( κατα την οικονομιαν του θεου). "According to the economy of God." An old word from οικονομεω, to be a house steward ( οικοσ, νεμω) as in Luk 16:2-4; 1Co 9:17; Eph 1:9; Eph 3:9. It was by God's stewardship that Paul was made a minister of Christ.To fulfil the word of God ( πληρωσα τον λογον του θεου). First aorist active infinitive of purpose ( πληροω), a fine phrase for a God-called preacher, to fill full or to give full scope to the Word of God. The preacher is an expert on the word of God by profession. See Paul's ideal about preaching in 2Th 3:1.26 The mystery
( το μυστηριον). See on 1Co 2:7 for this interesting word from μυστης (initiate), from μυεω, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, Mat 13:11) and uses it for the gospel.Which hath been hid ( το αποκεκρυμμενον). Perfect passive articular participle from αποκρυπτω, old verb, to hide, to conceal from (1Co 2:7; Eph 3:9).But now it hath been manifested ( νυν δε εφανερωθη). First aorist passive indicative of φανεροω, to make manifest ( φανερος). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.27 God was pleased
( ηθελησεν ο θεος). First aorist active indicative of θελω, to will, to wish. "God willed" this change from hidden mystery to manifestation.To make known ( γνωρισα). First aorist active infinitive of γνωριζω (from γινωσκω). Among the Gentiles ( εν τοις εθνεσιν). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" ( το πλουτος της δοξης του μυστηριου τουτου) and that Paul himself has been made the minister of this grace among the Gentiles (Eph 3:1-2). He feels the high honour keenly and meets the responsibility humbly.Which ( ο). Grammatical gender (neuter) agreeing with μυστηριου (mystery), supported by A B P Vulg., though ος (who) agreeing with Χριστος in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" ( Χριστος εν υμιν η ελπις της δοξης). He is addressing Gentiles, but the idea of εν here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Eph 3:17. He constitutes also the hope of glory for he is the Σεκινα of God. Christ is our hope now (1Ti 1:1) and the consummation will come (Rom 8:18).28 Whom
( ον). That is, "Christ in you, the hope of glory."We proclaim ( καταγγελλομεν). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce ( αγγελλω) throughout ( κατα), to proclaim far and wide (Act 13:5).Admonishing ( νουθετουντες). Old verb from νουθετης, admonisher (from νουσ, τιθημ). See already Act 20:31; 1Th 5:12; 1Th 5:14; 2Th 3:15, etc. Warning about practice and teaching ( διδασκοντες) about doctrine. Such teaching calls for "all wisdom"Every man ( παντα ανθρωπον). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott).That we may present ( ινα παραστησωμεν). Final use of ινα and first aorist active subjunctive of παριστημ, for which see Col 1:22, the final presentation to Christ.Perfect ( τελειον). Spiritual adults in Christ, no longer babes in Christ (Heb 5:14), mature and ripened Christians (Col 4:22), the full-grown man in Christ (Eph 4:13). The relatively perfect (Phi 3:15) will on that day of the presentation be fully developed as here (Col 4:12; Eph 4:13). The Gnostics used τελειος of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.29 Whereunto
( εις ο). That is "to present every man perfect in Christ."I labour also ( κα κοπιω). Late verb κοπιαω, from κοπος (toil), to grow weary from toil (Mat 11:28), to toil on (Phi 2:16), sometimes for athletic training. In papyri.Striving ( αγωνιζομενος). Present middle participle of common verb αγωνιζομα (from αγων, contest, as in Col 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner.Working ( ενεργειαν). Our word "energy." Late word from ενεργης ( εν, εργον), efficiency (at work). Play on the word here with the present passive participle of ενεργεω, ενεργουμενην (energy energized) as in Eph 1:19. Paul was conscious of God's "energy" at work in him "mightily" ( εν δυναμε), "in power" like dynamite.1 How greatly I strive
( ηλικον αγωνα εχω). Literally, "how great a contest I am having." The old adjectival relative ηλικος (like Latin quantus) is used for age or size in N.T. only here and Jas 3:5 (twice, how great, how small). It is an inward contest of anxiety like the μεριμνα for all the churches (2Co 11:28). Αγωνα carries on the metaphor of αγωνιζομενος in Col 1:29.For them at Laodicea ( των εν Λαοδικια).Supply υπερ as with υπερ υμων. Paul's concern extended beyond Colossae to Laodicea (Col 4:16) and to Hierapolis (Col 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Rev 3:14.For as many as have not seen my face ( οσο ουχ εορακαν το προσωπον μου). The phrase undoubtedly includes Hierapolis (Col 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οσο is not expressed and it would be τουτων after υπερ. The form εορακαν (perfect active indicative of οραω instead of the usual εωρακασιν has two peculiarities ο in Paul's Epistles (1Co 9:1) instead of ω (see Joh 1:18 for εωρακεν) and -αν by analogy in place of -ασιν, which short form is common in the papyri. See Luk 9:36 εωρακαν.2 May be comforted
( παρακληθωσιν). First aorist passive subjunctive of παρακαλεω (for which see 2Co 1:3-7) in final clause with ινα.Being knit together ( συνβιβασθεντες). First aorist passive participle of συνβιβαζω, old verb, causal of βαινω, to make go together, to coalesce in argument (Act 16:10), in spiritual growth (Col 2:19), in love as here. Love is the συνδεσμος (Col 3:14) that binds all together.Unto all riches ( εις παν πλουτος). Probably some distinction intended between εν (in love as the sphere) and εις (unto as the goal).Of the full assurance of understanding ( της πληροφοριας της συνεσεως). On πληροφορια, see 1Th 1:5. From πληροφορεω (see Luk 1:1) and only in N.T. (1Th 1:5; Col 2:2; Heb 6:11; Heb 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one's mental powers.That they may know ( εις επιγνωσιν). "Unto full knowledge." This use of επιγνωσις (full, additional knowledge) is Paul's reply to the Gnostics with the limited and perverted γνωσις (knowledge).The mystery of God, even Christ ( του μυστηριου του θεου, Χριστου). The MSS. differ widely here, but this is Westcott and Hort's reading. Genitive (objective) with επιγνωσιν and Χριστου in apposition. Christ is "the mystery of God," but no longer hidden, but manifested (Col 1:26) and meant for us to know to the fulness of our capacity.3 In whom
( εν ω). This locative form can refer to μυστηριου or to Χριστου. It really makes no difference in sense since Christ is the mystery of God.All the treasures of wisdom and knowledge ( παντες ο θησαυρο της σοφιας κα γνωσεως). See on Mat 2:11; Mat 6:19-21 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden ( αποκρυφο, old adjective from αποκρυπτω, to hide away, Mar 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.4 This I say
( τουτο λεγω). Paul explains why he has made this great claim for Christ at this point in his discussion.May delude ( παραλογιζητα). Present middle subjunctive of παραλογιζομα, old verb, only here in N.T., from παρα and λογιζομα, to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus).With persuasiveness of speech ( εν πιθανολογια). Rare word (Plato) from πιθανος and λογος, speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1Co 2:4 ( ουκ εν πιθοις σοφιας λογοις) where he uses the very adjective πιθος (persuasive) of which πιθανος (both from πειθω) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.5 Though
( ε κα). Not κα ε (even if).Yet ( αλλα). Common use of αλλα in the apodosis (conclusion) of a conditional or concessive sentence.Your order ( την ταξιν). The military line (from τασσω), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line.Steadfastness ( στερεωμα). From στερεοω (from στερεος) to make steady, and probably the same military metaphor as in ταξιν just before. The solid part of the line which can and does stand the attack of the Gnostics. See Act 16:5 where the verb στερεοω is used with πιστις and 1Pe 5:9 where the adjective στερεος is so used. In 2Th 3:6; 2Th 3:8; 2Th 3:11 Paul speaks of his own ταξις (orderly conduct).6 As therefore ye received
( ως ουν παρελαβετε). Second aorist active indicative of παραλαμβανω in same sense as in 1Th 4:1; Phi 4:9 (both μανθανω and παραλαμβανω) that is like μανθανω, to learn (Col 1:7), from Epaphras and others.Christ Jesus the Lord ( τον Χριστον Ιησουν τον Κυριον). This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος (the Christ or Messiah) as in Phi 1:15, Ιησους Χριστος (Jesus Christ), Χριστος Ιησους (Christ Jesus), ο Κυριος Ιησους (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους and Ιησους ο Κυριος. Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). "As therefore ye received the Christ (the Messiah), Jesus the Lord." Ye were taught right.Walk in him ( εν αυτω περιπατειτε). "Go on walking in him" (present active indicative of περιπατεω). Stick to your first lessons in Christ.7 Rooted
( ερριζωμενο). Perfect passive participle of old verb ριζοω from ριζα, root. In N.T. only here and Eph 3:17. Paul changes the figure from walk to growing tree.Builded up in him ( εποικοδομουμενο εν αυτω). Present passive participle (rooted to stay so) of εποικοδομεω, old verb, to build upon as in 1Co 3:10; 1Co 3:12. The metaphor is changed again to a building as continually going up (present tense).Stablished ( βεβαιουμενο). Present passive participle of βεβαιοω, old verb from βεβαιος (from βαινω, βαιω), to make firm or stable.In your faith ( τη πιστε). Locative case, though the instrumental case,by your faith , makes good sense also.Even as ye were taught ( καθως εδιδαχθητε). First aorist passive indicative of διδασκω, an allusion to παρελαβετε in verse Col 2:6 and to εμαθετε in Col 1:7.In thanksgiving ( εν ευχαριστια). Hence they had no occasion to yield to the blandishments of the Gnostic teachers.8 Take heed
( βλεπετε). Present active imperative second person plural of βλεπω, common verb for warning like our "look out," "beware," "see to it."Lest there shall be any one ( μη τις εστα). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2Co 12:6.That maketh spoil of you ( ο συλαγωγων). Articular present active participle of συλαγωγεω, late and rare (found here first) verb (from συλη, booty, and αγω, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray.Through his philosophy ( δια της φιλοσοφιας). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from φιλοσοφος ( φιλοσ, σοφος, one devoted to the pursuit of wisdom) and in N.T. only in Act 17:18. Paul does not condemn knowledge and wisdom (see verse Col 2:2), but only this false philosophy, "knowledge falsely named" ( ψευδωνυμος γνωσις, 1Ti 6:20), and explained here by the next words.And vain deceit ( κα κενης απατης). Old word for trick, guile, like riches (Mat 13:22). Descriptive of the philosophy of the Gnostics.Tradition ( παραδοσιν). Old word from παραδιδωμ, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Th 2:15; 2Th 3:6) or bad (Mar 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics.Rudiments ( στοιχεια). Old word for anything in a στοιχος (row, series) like the letters of the alphabet, the materials of the universe (2Pe 3:10; 2Pe 3:12), elementary teaching (Heb 5:12), elements of Jewish ceremonial training (Act 15:10; Gal 4:3; Gal 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life.And not after Christ ( κα ου κατα Χριστον). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.9 For in him dwelleth all the fulness of the Godhead bodily
( οτ εν αυτω κατοικε παν το πληρωμα της θεοτητος σωματικως). In this sentence, given as the reason ( οτ, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very εσσενχε of God, from θεοσ, δειτας) and not to be confused with θειοτες in Rom 1:20 (from θειος, thequality of God, divinitas), here only in N.T. as θειοτης only in Rom 1:20. The distinction is observed in Lucian and Plutarch. Θειοτης occurs in the papyri and inscriptions. Paul here asserts that "all the πληρωμα of the Godhead," not just certain aspects, dwells in Christ and in bodily form ( σωματικως, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phi 2:9-11), "the body of his glory" ( τω σωματ της δοξης). The fulness of the God-head was in Christ before the Incarnation (Joh 1:1; Joh 1:18; Phi 2:6), during the Incarnation (Joh 1:14; Joh 1:18; 1Jn 1:1-3). It was the Son of God who came in the likeness of men (Phi 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.10 Ye are made full
( εστε πεπληρωμενο). Periphrastic perfect passive indicative of πληροω, but only one predicate, not two. Christ is our fulness of which we all partake (Joh 1:16; Eph 1:23) and our goal is to be made full of God in Christ (Eph 3:19). "In Christ they find the satisfaction of every spiritual want" (Peake).The head ( η καφαλη). There is no other place for Christ. He is first (Col 1:18) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.11 Ye were also circumcised
( κα περιετμηθητε). First aorist passive indicative of περιτεμνω, to circumcise. But used here as a metaphor in a spiritual sense as in Rom 2:29 "the circumcision of the heart."Not made with hands ( αχειροποιητω). This late and rare negative compound verbal occurs only in the N.T. (Mar 14:58; 2Co 5:1; Col 2:11) by merely adding α privative to the old verbal χειροποιητος (Act 7:48; Eph 2:11), possibly first in Mar 14:58 where both words occur concerning the temple. In 2Co 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine.In the putting off ( εν τη απεκδυσε). As if an old garment (the fleshly body). From απεκδυομα (Col 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions ( απο, εκ), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it.Of Christ ( του Χριστου). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.12 Having been buried with him in baptism
( συνταφεντες αυτω εν τω βαπτισματ). Second aorist passive participle of συνθαπτω, old word, in N.T. only here and Rom 6:4, followed by associative instrumental case ( αυτω). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" ( εν ω κα συνηγερθητε). "In which baptism" ( βαπτισματ, he means). First aorist passive indicative of συνεγειρω, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in Col 2:12; Col 3:1; Eph 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Rom 4:10-12). Cf. Gal 3:27. Baptism gives a picture of the change already wrought in the heart "through faith" ( δια της πιστεως).In the working of God ( της ενεργειας του θεου). Objective genitive after πιστεως. See Col 1:29 for ενεργεια. God had power to raise Christ from the dead ( του εγειραντος, first aorist active participle of εγειρω, the fact here stated) and he has power (energy) to give us new life in Christ by faith.13 And you
( κα υμας). Emphatic position, object of the verb συνεζωοποιησεν (did he quicken) and repeated (second υμας). You Gentiles as he explains.Being dead through your trespasses ( νεκρους οντας τοις παραπτωμασιν). Moral death, of course, as in Rom 6:11; Eph 2:1; Eph 2:5. Correct text does not have εν, but even so παραπτωμασιν (from παραπιπτω, to fall beside or to lapse, Heb 6:6), a lapse or misstep as in Mat 6:14; Rom 5:15-18; Gal 6:1, can be still in the locative, though the instrumental makes good sense also.And the uncircumcision of your flesh ( κα τη ακροβουστια της σαρκος υμων). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense.Did he quicken together with him ( συνεζωοποιησεν συν αυτω). First aorist active indicative of the double compound verb συνζωοποιεω, to make alive ( ζωοσ, ποιεω) with ( συν, repeated also with αυτω, associative instrumental), found only here and in Eph 2:5, apparently coined by Paul for this passage. Probably θεος (God) is the subject because expressly so stated in Eph 2:4 and because demanded by συν αυτω here referring to Christ. This can be true even if Christ be the subject of ηρκεν in verse Col 2:14.Having forgiven us ( χαρισαμενος ημιν). First aorist middle participle of χαριζομα, common verb from χαρις (favour, grace). Dative of the person common as in Col 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.14 Having blotted out
( εξαλειψας). And so "cancelled." First aorist active participle of old verb εξαλειφω, to rub out, wipe off, erase. In N.T. only in Act 3:19 (LXX); Rev 3:5; Col 2:14. Here the word explains χαρισαμενος and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C).The bond written in ordinances that was against us ( το καθ' ημων χειρογραφον τοις δογμασιν). The late compound χειρογραφον ( χειρ, hand, γραφω) is very common in the papyri for a certificate of debt or bond, many of the original χειρογραφα (handwriting, "chirography"). See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Phm 1:18: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. Documents, p. 16). Undoubtedly "the handwriting in decrees" ( δογμασιν, the Mosaic law, Eph 2:15) was against the Jews (Exo 24:3; Deu 27:14-26) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Rom 2:14). So Paul says "against us" ( καθ' ημων) and adds "which was contrary to us" ( ο ην υπεναντιον ημιν) because we (neither Jew nor Gentile) could not keep it. Hυπεναντιος is an old double compound adjective ( υπο, εν, αντιος) set over against, only here in N.T. except Heb 10:27 when it is used as a substantive. It is striking that Paul has connected the common word χειρογραφον for bond or debt with the Cross of Christ (Deissmann, Light, etc., p. 332).And he hath taken it out of the way ( κα ηρκεν εκ του μεσου). Perfect active indicative of αιρω, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away ( αιρων) the sin of the world" (Joh 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of ηρκεν, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" ( εκ του μεσου). Nailing it to the cross ( προσηλωσας αυτο τω σταυρω). First aorist active participle of old and common verb προσηλοω, to fasten with nails to a thing (with dative σταυρω). Here alone in N.T., but in III Macc. 4:9 with the very word σταυρω. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.15 Having put off from himself
( απεκδυσαμενος). Only here and Col 3:9 and one MS. of Josephus ( απεκδυς). Both αποδυω and εκδυω occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by απεκδυσαμενος? What is meant by "the principalities and the powers" ( τας αρχας κα τας εξουσιας)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels.He made a show of them ( εδειγματισεν). First aorist active indicative of δειγματιζω, late and rare verb from δειγμα (Jdg 1:7), an example, and so to make an example of. Frequent in the papyri though later than παραδειγματιζω and in N.T. only here and Mat 1:19 of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" ( εν παρρησια).Triumphing over them on it ( θριαμβευσας αυτους εν αυτω). On the Cross the triumph was won. This late, though common verb in Koine writers ( εκθριαμβευω in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Co 2:14), here to celebrate a triumph (the usual sense). It is derived from θριαμβος, a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies ( αυτους, masculine regarded as personal agencies). Lightfoot adds, applying θριαμβευσας to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take αυτω as referring to χειρογραφον (bond) or even to Christ.16 Let no one judge you
( μη τις υμας κρινετω). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω see on Mat 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in Col 2:1; Col 2:14; Col 2:15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on Gal 4:10. Josephus (Ant. III. 10, 1) expressly explains the "seventh day" as called "sabbata" (plural form as here, an effort to transliterate the Aramaic sabbathah).17 A shadow
( σκια). Old word, opposed to substance ( σωμα, body). In Heb 10:1 σκια is distinguished from εικων (picture), but here from σωμα (body, substance). The σωμα (body) casts the σκια (shadow) and so belongs to Christ ( Χριστου, genitive case).18 Rob you of your prize
( καταβραβευετω). Late and rare compound ( κατα, βραβευω, Col 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's Worterbuch), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called βραβευς and the prize βραβειον (1Co 9:24; Phi 3:14). It is thus parallel to, but stronger than, κρινετω in verse Col 2:16.By a voluntary humility ( θελων εν ταπεινοφροσυνη). Present active participle of θελω, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like θελοντας in 2Pe 3:5. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested εν εθελοταπεινοφροσυνη (in gratuitous humility), a word that occurs in Basil and made like εθελοθρησκια in verse Col 2:23.And worshipping of the angels ( κα θρησκεια των αγγελων). In Col 3:12 humility ( ταπεινοφροσυνην) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse Col 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.Dwelling in the things which he hath seen ( α εορακεν εμβατευων). Some MSS. have "not," but not genuine. This verb εμβατευω (from εμβατης, stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατευων (a verb that does not exist, though κενεμβατεω does occur) with αιωρα, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" ( ενεβατευσεν) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries.Vainly puffed up ( εικη φυσιουμενος). Present passive participle of φυσιοω, late and vivid verb from φυσα, pair of bellows, in N.T. only here and 1Co 4:6; 1Co 4:18; 1Co 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.19 Not holding fast the Head
( ου κρατων την κεφαλην). Note negative ου, not μη, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (Col 1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology.From whom ( εξ ου). Masculine ablative rather than εξ ης ( κεφαλης) because Christ is the Head. He develops the figure of the body of which Christ is Head (Col 1:18; Col 1:24).Being supplied ( επιχορηγουμενον). Present passive participle (continuous action) of επιχορηγεω, for which interesting verb see already 2Co 9:10; Gal 3:5 and further 2Pe 1:5.Knit together ( συνβιβαζομενον). Present passive participle also (continuous action) of συνβιβαζω, for which see Col 2:2.Through the joints ( δια των αφων). Late word αφη (from απτω, to fasten together), connections (junctura and nexus in the Vulgate).And bonds ( κα συνδεσμων). Old word from συνδεω, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.Increaseth with the increase of God ( αυξε την αυξησιν του θεου). Cognate accusative ( αυξησιν) with the old verb αυξε.20 If ye died
( ε απεθανετε). Condition of the first class, assumed as true, ε and second aorist active indicative of αποθνησκω, to die. He is alluding to the picture of burial in baptism (Col 2:12).From the rudiments of the world ( απο των στοιχειων του κοσμου). See Col 2:8.As though living in the world ( ως ζωντες εν κοσμω). Concessive use of the participle with ως. The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.Why do ye subject yourselves to ordinances? ( τ δογματιζεσθε?). Late and rare verb (three examples in inscriptions and often in LXX) made from δογμα, decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Col 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Col 2:16).21 Handle not, nor taste, nor touch
( μη αψη μηδε γευση μηδε θιγηις). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with μη, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. Hαψη is aorist middle subjunctive of απτω, to fasten to, middle, to cling to, to handle. Θιγηις is second aorist active subjunctive of θιγγανω, old verb, to touch, to handle. In N.T. only here and Heb 11:28; Heb 12:20. Γευση is second aorist middle subjunctive of γευω, to give taste of, only middle in N.T. to taste as here.22 Are to perish with the using
( εστιν εις φθοραν τη αποχρησε). Literally, "are for perishing in the using." Φθορα (from φθειρω) is old word for decay, decomposition. Αποχρησις (from αποχραομα, to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.23 Which things
( ατινα). "Which very things," these ascetic regulations.Have indeed a show of wisdom ( εστιν λογον μεν εχοντα σοφιας). Periphrastic present indicative with εστιν in the singular, but present indicative εχοντα in the plural ( ατινα). Λογον σοφιας is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. Μεν (in deed) has no corresponding δε.In will-worship ( εν εθελοθρησκια). This word occurs nowhere else and was probably coined by Paul after the pattern of εθελοδουλεια, to describe the voluntary worship of angels (see Col 2:18).And humility ( κα ταπεινοφροσυνη). Clearly here the bad sense, "in mock humility."And severity to the body ( κα αφειδια σωματος). Old word (Plato) from αφειδης, unsparing ( α privative, φειδομα, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.Not of any value ( ουκ εν τιμη τιν). Τιμη usually means honour or price.Against the indulgence of the flesh ( προς πλησμονην της σαρκος). These words are sharply debated along with τιμη just before. It is not unusual for προς to be found in the sense of "against" rather than "with" or "for." See προς in sense ofagainst in Col 3:13; Eph 6:11; 2Co 5:12; 1Co 6:1. Πλησμονη is an old word from πιμπλημ, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.1 If then ye were raised together with Christ
( ε ουν συνηγερθητε τω Χριστω). Condition of the first class, assumed as true, like that in Col 2:20 and the other half of the picture of baptism in Col 2:12 and using the same form συνηγερθητε as then which see for the verb συνεγειρω. Associative instrumental case of Χριστω.The things that are above ( τα ανω). "The upward things" (cf. Phi 3:14), the treasure in heaven (Mat 6:20). Paul gives this ideal and goal in place of merely ascetic rules.Seated on the right hand of God ( εν δεξια του θεου καθημενος). Not periphrastic verb, but additional statement. Christ is up there and at God's right hand. Cf. Col 2:3.2 Set your mind on
( φρονειτε). "Keep on thinking about." It does matter what we think and we are responsible for our thoughts.Not on the things that are upon the earth ( μη τα επ της γης). Paul does not mean that we should never think the things upon the earth, but that these should not be our aim, our goal, our master. The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven.3 For ye died
( απεθανετε γαρ). Definite event, aorist active indicative, died to sin (Rom 6:2).Is hid ( κεκρυπτα). Perfect passive indicative of κρυπτω, old verb, to hide, remains concealed, locked "together with" ( συν) Christ, "in" ( εν) God. No hellish burglar can break that combination.4 When Christ shall be manifested
( οταν ο Χριστος φανερωθη). Indefinite temporal clause with οταν and the first aorist passive subjunctive of φανεροω, "whenever Christ is manifested," a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in 1Jn 3:2.Ye also together with him ( κα υμεις συν αυτω). That is the joy of this blessed hope. He repeats the verb about us φανερωθησεσθε (future passive indicative) and adds εν δοξη (in glory). Not to respond to this high appeal is to be like Bunyan's man with the muck-rake.5 Mortify
( νεκρωσατε). First aorist active imperative of νεκροω, late verb, to put to death, to treat as dead. Latin Vulgate mortifico, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (Col 2:20; Col 3:3) pictured in baptism (Col 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Co 6:19). He mentions some of these "members upon the earth" like fornication ( πορνειαν), uncleanness ( ακαθαρσιαν), passion ( παθος), evil desire ( επιθυμιαν κακην), covetousness ( πλεονεξιαν) "the which is idolatry" ( ητις εστιν ειδωλολατρια). See the longer list of the works of the flesh in Gal 5:19-21, though covetousness is not there named, but it is in Eph 4:19; Eph 5:5.6 Cometh the wrath of God
( ερχετα η οργη του θεου). Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have "upon the sons of disobedience," genuine words in Eph 5:6.7 Walked aforetime
( περιεπατησατε ποτε). First aorist (constative) indicative referring to their previous pagan state.When ye lived ( οτε εζητε). Imperfect active indicative of ζαω, to live, "ye used to live" (customary action). Sharp distinction in the tenses.8 But now
( νυν δε). Emphatic form of νυν in decided contrast (to ποτε in verse Col 3:7) in the resurrection life of Col 2:12; Col 3:1.Put ye also away ( αποθεσθε κα υμεις). Second aorist middle imperative of old verb αποτιθημ, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs ( αποθεσθε here, απεκδυσαμενο in verse Col 3:9, ενδυσαμενο in verse Col 3:10, ενδυσασθε in verse Col 3:12).All these ( τα παντα). The whole bunch of filthy rags (anger οργην, wrath θυμον, malice κακιαν, railing βλασφημιαν, shameful speaking αισχρολογιαν). See somewhat similar lists of vices in Col 3:5; Gal 5:20; Eph 4:29-31. These words have all been discussed except αισχρολογιαν, an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος ( αισχρος as in 1Co 11:6 and that from αισχος, disgrace). Note also the addition of "out of your mouth" ( εκ του στοματος υμων). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.9 Lie not to another
( μη ψευδεσθε εις αλληλους). Lying ( ψευδος) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition ( μη and the present middle imperative). It means either "stop lying" or "do not have the habit of lying."Seeing that ye have put off ( απεκδυσαμενο). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομα, for which see Col 2:15. The απο has the perfective sense (wholly), "having stripped clean off." The same metaphor as αποθεσθε in verse Col 3:8.The old man ( τον παλαιον ανθρωπον). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Rom 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Eph 4:22. Παλαιος is ancient in contrast with νεος (young, new) as in Mat 9:17 or καινος (fresh, unused) as in Mat 13:52.With his doings ( συν ταις πραξεσιν αυτου). Practice must square with profession.10 And have put on
( κα ενδυσαμενο). First aorist middle participle (in causal sense as before) of ενδυνω, old and common verb (Latin induo, English endue) for putting on a garment. Used of putting on Christ (Gal 3:27; Rom 13:14).The new man ( τον νεον). "The new (young as opposed to old παλαιον) man" (though ανθρωπον is not here expressed, but understood from the preceding phrase). In Eph 4:24 Paul has ενδυσασθα τον καινον (fresh as opposed to worn out) ανθρωπον.Which is being renewed ( τον ανακαινουμενον). Present passive articular participle of ανακαινοω. Paul apparently coined this word on the analogy of ανανεομα. Ανακαινιζω already existed (Heb 6:6). Paul also uses ανακαινωσις (Rom 12:2; Tit 3:5) found nowhere before him. By this word Paul adds the meaning of καινος to that of νεος just before. It is a continual refreshment ( καινος) of the new ( νεος, young) man in Christ Jesus.Unto knowledge ( εις επιγνωσιν). "Unto full (additional) knowledge," one of the keywords in this Epistle.After the image ( κατ' εικονα). An allusion to Gen 1:26; Gen 1:28. The restoration of the image of God in us is gradual and progressive (2Co 3:18), but will be complete in the final result (Rom 8:29; 1Jn 3:2).11 Where
( οπου). In this "new man" in Christ. Cf. Gal 3:28.There cannot be ( ουκ εν). Εν is the long (original) form of εν and εστιν is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek Hελλην and Jew Ιουδαιος) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision ( περιτομη) and uncircumcision ( ακροβυστια) put the Jewish picture with the cleavage made plainer (cf. Col 3:2). The Greeks and Romans regarded all others as barbarians ( βαρβαρο, Rom 1:14), users of outlandish jargon or gibberish, onomatopoetic repetition ( βαρ-βαρ).A Scythian ( Σκυθης) was simply the climax of barbarity, bar-baris barbariores (Bengel), used for any rough person like our "Goths and Vandals."Bondman ( δουλος, from δεω, to bind),freeman ( ελευθερος, from ερχομα, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity.But Christ is all ( αλλα παντα Χριστος). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural παντα is more inclusive than the singular παν would be.And in all ( κα εν πασιν). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word αδελφος (brother).12 Put on therefore
( ενδυσασθε ουν). First aorist middle imperative of ενδυνω (verse Col 3:10). He explains and applies ( ουν therefore) the figure of "the new man" as "the new garment."As God's elect ( ως εκλεκτο του θεου). Same phrase in Rom 8:33; Tit 1:1. In the Gospels a distinction exists between κλητος and εκλεκτος (Mat 24:22; Mat 24:24; Mat 24:31), but no distinction appears in Paul's writings. Here further described as "holy and beloved" ( αγιο κα ηγαπημενο). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Col 3:8). The garments include a heart of compassion ( σπλαγχνα οικτιρμου, the nobler viscera as the seat of emotion as in Luk 1:78; Phi 1:8), kindness ( χρηστοτητα, as in Gal 5:22), humility ( ταπεινοφροσυνην, in the good sense as in Phi 2:3), meekness ( πραυτητα, in Gal 5:23 and in Eph 4:2 also with ταπεινοφροσυνη), long-suffering ( μακροθυμιαν, in Gal 5:22; Col 1:11; Jas 5:10).13 Forbearing one another
( ανεχομενο αλληλων). Present middle (direct) participle of ανεχω with the ablative case ( αλληλων), "holding yourselves back from one another."Forgiving each other ( χαριζομενο εαυτοις). Present middle participle also of χαριζομα with the dative case of the reflexive pronoun ( εαυτοις) instead of the reciprocal just before ( αλληλων).If any man have ( εαν τις εχη). Third class condition ( εαν and present active subjunctive of εχω).Complaint ( μομφην). Old word from μεμφομα, to blame. Only here in N.T. Note προς here with τινα in the sense of against for comparison with προς in Col 2:31.Even as the Lord ( καθως κα ο Κυριος). Some MSS. read Χριστος for Κυριος. But Christ's forgiveness of us is here made the reason for our forgiveness of others. See Mat 6:12; Mat 6:14 where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.14 And above all these things
( επ πασιν δε τουτοις). "And upon all these things."Put on love ( την αγαπην). See Luk 3:20. The verb has to be supplied ( ενδυσασθε) from verse Col 3:12 as the accusative case αγαπην shows.Which is ( ο εστιν). Neuter singular of the relative and not feminine like αγαπη (the antecedent) nor masculine like συνδεσμος in the predicate. However, there are similar examples of ο εστιν in the sense of quod est (id est), "that is," in Mar 14:42; Mar 15:42, without agreement in gender and number. So also Eph 5:5 where ο εστιν = "which thing."The bond of perfectness ( συνδεσμος της τελειοτητος). See Col 2:19 for συνδεσμος. Here it is apparently the girdle that holds the various garments together. The genitive ( τελειοτητος) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in Col 3:1.15 The peace of Christ
( η ειρηνη του Χριστου). The peace that Christ gives (Joh 14:27).Rule ( βραβευετω). Imperative active third singular of βραβευω, to act as umpire ( βραβευς), old verb, here alone in N.T. See 1Co 7:15 for called in peace.In one body ( εν εν σωματ). With one Head (Christ) as in Col 1:18; Col 1:24.Be ye thankful ( ευχαριστο γινεσθε). "Keep on becoming thankful." Continuous obligation.16 The word of Christ
( ο λογος του Χριστου). This precise phrase only here, though "the word of the Lord" in 1Th 1:8; 1Th 4:15; 2Th 3:1. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. Χριστου can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See 1Jn 2:14.Dwell ( ενοικειτω). Present active imperative of ενοικεω, to make one's home, to be at home.In you ( εν υμιν). Not "among you."Richly ( πλουσιως). Old adverb from πλουσιος (rich). See 1Ti 6:17. The following words explain πλουσιως.In all wisdom ( εν παση σοφια). It is not clear whether this phrase goes with πλουσιως (richly) or with the participles following ( διδασκοντες κα νουθετουντες, see Col 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Rom 12:11; Rom 12:16.With psalms ( ψαλμοις, the Psalms in the Old Testament originally with musical accompaniment),hymns ( υμνοις, praises to God composed by the Christians like 1Ti 3:16),spiritual songs ( ωιδαις πνευματικαις, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it.Singing with grace ( εν χαριτ αιδοντες). In God's grace (2Co 1:12). The phrase can be taken with the preceding words. The verb αιδω is an old one (Eph 5:19) for lyrical emotion in a devout soul.In your hearts ( εν ταις καρδιαις υμων). Without this there is no real worship "to God" ( τω θεω). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.17 Whatsoever ye do
( παν οτ εαν ποιητε). Indefinite relative (everything whatever) with εαν and the present active subjunctive, a common idiom in such clauses.Do all ( παντα). The imperative ποιειτε has to be supplied from ποιητε in the relative clause. Παντα is repeated from παν (singular), but in the plural (all things). Παν is left as a nominative absolute as in Mat 10:32; Luk 12:10. This is a sort of Golden Rule for Christians "in the name of the Lord Jesus" ( εν ονοματ Κυριου Ιησου), in the spirit of the Lord Jesus (Eph 5:20). What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician.18 Wives
( κα γυναικες). The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives." So with each group.Be in subjection to your husbands ( υποτασσεσθε τοις ανδρασιν). "Own" ( ιδιοις) is genuine in Eph 5:22, but not here. The verb υποτασσομα has a military air, common in the Koine for such obedience. Obedience in government is essential as the same word shows in Rom 13:1; Rom 13:5.As is fitting in the Lord ( ως ανηκεν εν Κυριω). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband's leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.19 Love your wives
( αγαπατε τας γυναικας). Present active imperative, "keep on loving." That is precisely the point.Be not bitter ( μη πικραινεσθε). Present middle imperative in prohibition: "Stop being bitter" or "do not have the habit of being bitter." This is the sin of husbands. Πικραινω is an old verb from πικρος (bitter). In N.T. only here and Rev 8:11; Rev 10:9. The bitter word rankles in the soul.20 Obey your parents
( υπακουετε τοις γονευσιν). Old verb to listen under (as looking up), to hearken, to heed, to obey.In all things ( κατα παντα). This is the hard part for the child, not occasional obedience, but continual. Surely a Christian father or mother will not make unreasonable or unjust demands of the child. Nowhere does modern civilization show more weakness than just here. Waves of lawlessness sweep over the world because the child was not taught to obey. Again Paul argues that this is "in the Lord" ( εν Κυριω).21 Provoke not
( μη ερεθιζετε). Present imperative of old verb from ερεθω, to excite. Only twice in N.T., here in bad sense, in good sense in 2Co 9:2 (to stimulate). Here it means to nag and as a habit (present tense).That they be not discouraged ( ινα μη αθυμωσιν). Negative purpose ( ινα μη) with the present subjunctive (continued discouragement) of αθυμεω, old verb, but only here in N.T., from αθυμος (dispirited, α privative, θυμος, spirit or courage). One does not have to read Jane Eyre or Oliver Twist to know something of the sorrows of childhood as is witnessed by runaway children and even child suicides.22 Your masters according to the flesh
( τοις κατα σαρκα κυριοις). "Lords" really, but these Christian slaves ( δουλο) had Christ as lord, but even so they were to obey their lords in the flesh.Not with eye-service ( μη εν οφθαλμοδουλιαις). Another Pauline word (here only and Eph 6:6), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master's eye was on the slave and no longer.Men-pleasers ( ανθρωπαρεσκο). Late compound only in LXX and Paul (here and Eph 6:6).In singleness of heart ( εν απλοτητ καρδιας). So in Eph 6:5. Old and expressive word from απλους (simple, without folds). See 2Co 11:3.Fearing the Lord ( φοβουμενο τον Κυριον). Rather than the lords according to the flesh.23 Whatsoever ye do
( ο εαν ποιητε). See same idiom in Col 3:17 except ο instead of παν οτ.Heartily ( εκ ψυχης). From the soul and not with mere eye service. In Eph 6:7 Paul adds μετ' ευνοιας (with good will) in explanation of εκ ψυχης.As unto the Lord ( ως τω Κυριω). Even when unto men. This is the highest test of worthwhile service. If it were only always true!24 Ye shall receive
( απολημψεσθε). Future middle indicative of απολαμβανω, old verb, to get back ( απο), to recover.The recompense ( ανταποδοσιν). "The full recompense," old word, in LXX, but only here in N.T., but ανταποδομα twice (Luk 14:12; Rom 11:9). Given back ( απο) in return ( αντ).Ye serve the Lord Christ ( το Κυριω Χριστω δουλευετε). As his slaves and gladly so. Perhaps better as imperatives, keep on serving.25 Shall receive again for the wrong that he hath done
( κομισετα ο ηδικησεν). It is not clear whether ο αδικων (he that doeth wrong) is the master or the slave. It is true of either and Lightfoot interprets it of both, "shall receive back the wrong which he did." This is a general law of life and of God and it is fair and square.There is no respect of persons ( ουκ εστιν προσωπολημψια). There is with men, but not with God. For this word patterned after the Hebrew see Rom 2:11; Eph 6:9; Jas 2:1 The next verse should be in this chapter also.1 That which is just and equal
( το δικαιον κα την ισοτητα). Paul changes from το ισον (like το δικαιον, neuter singular adjective with article for abstract idea) to the abstract substantive ισοτης, old word, in N.T. only here and 2Co 8:13. If employers always did this, there would be no labour problem.A Master in heaven ( Κυριον εν ουρανω). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.2 Continue steadfastly
( προσκαρτερειτε). See Mar 3:9; Act 2:42; Act 2:46 for this interesting word from προς and καρτερος (strong), common in the Koine.Watching ( γρηγορουντες). Present active participle of γρηγορεω, late present made on perfect active stem εγρηγορα with loss of ε-, found first in Aristotle.3 Withal
( αμα). At the same time.That God may open ( ινα ο θεος ανοιξη). Common use of ινα and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koine.A door for the word ( θυραν του λογου). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Co 16:9), once of an open door that he could not enter in Troas (2Co 2:12).The mystery of Christ ( το μυστηριον του Χριστου). The genitive of apposition, the mystery which is Christ (Col 2:2), one that puts out of comparison the foolish "mysteries" of the Gnostics.For which I am also in bonds ( δι' ο κα δεδεμα). Perfect passive indicative of δεω. Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.4 As I ought to speak
( ως δε με λαλησα). Wonderful as Paul's preaching was to his hearers and seems to us, he was never satisfied with it. What preacher can be?5 Toward them that are without
( προς τους εξω). A Pauline phrase for those outside the churches (1Th 5:12; 1Co 5:12). It takes wise walking to win them to Christ.Redeeming the time ( τον καιρον εξαγοραζομενο). We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Eph 5:16.6 Seasoned with salt
( αλατ ηρτυμενος). The same verb αρτυω (old verb from αιρω, to fit, to arrange) about salt in Mar 9:50; Luk 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul's desire "that ye know how ye must answer each one" ( ειδενα πως δε υμας εν εκαστω αποκρινεσθα). Who does know?7 All my affairs
( τα κατ' εμε παντα). "All the things relating to me." The accusative case the object of γνωρισε. The same idiom in Act 25:14; Phi 1:2.Tychicus ( Τυχικος). Mentioned also in Eph 6:21 as the bearer of that Epistle and with the same verb γνωρισε (future active of γνωριζω) and with the same descriptive epithet as here ( ο αγαπητος αδελφος κα πιστος διακονος εν Κυριω, the beloved brother and faithful minister in the Lord) except that here we have also κα συνδουλος (and fellow-servant). Abbott suggests that Paul adds συνδουλος because he had used it of Epaphras in Col 1:7. Perhaps πιστος goes with both substantives and means faithful to Paul as well as to Christ.8 I have sent
( επεμψα). Epistolary aorist active indicative of πεμπω as in Eph 6:22.That ye may know ( ινα γνωτε). Second aorist (ingressive) active subjunctive of γινωσκω, "that ye may come to know." This the correct text, not γνω (third singular).Our estate ( τα περ ημων). "The things concerning us."May comfort ( παρακαλεση). First aorist active subjunctive. Proper rendering here and not "may exhort."9 Together with Onesimus
( συν Ονησιμω). Co-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is.Who is one of you ( ος εστιν εξ υμων). Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.10 Aristarchus
( Αρισταρχος). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Act 19:29; Act 20:4) and started with Paul to Rome (Act 27:2; Phm 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now.My fellow-prisoner ( ο συναιχμαλωτος μου). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Phm 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες (fellow-soldier) in Phi 2:25; Phm 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers ( συν-εργο) voluntarily shared imprisonment with him by turns.Mark ( Μαρκος). Once rejected by Paul for his defection in the work (Act 15:36-39), but now cordially commended because he had made good again.The cousin of Barnabas ( ο ανεψιος Βαρναβα). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Act 12:25; Act 13:5; Act 15:36-39).If he come unto you, receive him ( εαν ελθη προς υμας δεξασθε αυτον). This third class conditional sentence ( εαν and second aorist active subjunctive of ερχομα) gives the substance of the commands ( εντολας) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in 2Ti 4:11. The verb δεχομα is the usual one for hospitable reception (Mat 10:14; Joh 4:45) like προσδεχομα (Phi 2:29) and υποδεχομα (Luk 10:38).11 Jesus which is called Justus
( Ιησους ο λεγομενος Ιουστος). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin Justus for the Greek Δικαιος and the Hebrew Zadok and very common as a surname among the Jews. The name appears for two others in the N.T. (Act 1:23; Act 18:7).Who are of the circumcision ( ο οντες εκ περιτομης). Jewish Christians certainly, but not necessarily Judaizers like those so termed in Act 11:3 ( ο εκ περιτομης. Cf. Act 35:1; Act 35:5).These only ( ουτο μονο). "Of the circumcision" (Jews) he means.A comfort unto me ( μο παρηγορια). Ethical dative of personal interest. Παρηγορια is an old word (here only in N.T.) from παρηγορεω, to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it ( παρηγορικος).12 Epaphras who is one of you
( Επαφρας ο εξ υμων). See Col 1:7 for previous mention of this brother who had brought Paul news from Colossae.Always striving for you ( παντοτε αγωνιζομενος υπερ ημων). See Col 1:29 of Paul.That ye may stand ( ινα σταθητε). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives ( στητε) of ιστημ (according to A C D).Fully assured ( πεπληροφορημενο). Perfect passive participle of πληροφορεω, late compound, for which see Luk 1:1; Rom 14:5.13 And for them in Hierapolis
( κα των εν Hιερα Πολε). The third of the three cities in the Lycus Valley which had not seen Paul's face (Col 2:1). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics.14 Luke, the beloved physician
( Λουκας ο ιατρος ο αγαπητος). Mentioned also in Phm 1:24; 2Ti 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean "my beloved physician." It would seem certain that Luke looked after Paul's health and that Paul loved him. Paul was Luke's hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community.Demas ( Δημας). Just his name here (a contraction of Demetrius), but in 2Ti 4:10 he is mentioned as one who deserted Paul.15 Nymphas
( Νυμφαν). That is masculine, if αυτου (his) is genuine (D E K L) after κατ' οικον, but Νυμφα (feminine) if αυτης (her) is read (B 67). Aleph A C P read αυτων (their), perhaps including αδελφους (brethren) and so locating this church ( εκκλησια) in Laodicea. It was not till the third century that separate buildings were used for church worship. See Rom 16:5 for Prisca and Aquila. It is not possible to tell whether it is "her" or "his" house here.16 When this epistle hath been read among you
( οταν αναγνωσθη παρ' υμιν η επιστολη). Indefinite temporal clause with οταν ( οτε αν) and the first aorist passive subjunctive of αναγινωσκω. The epistle was read in public to the church (Rev 1:3).Cause that ( ποιησατε ινα). Same idiom in Joh 11:37; Rev 13:15. Old Greek preferred οπως for this idiom. See 1Th 5:27 for injunction for public reading of the Epistle.That ye also read ( κα υμεις αναγνωτε). Second aorist active subjunctive of αναγινωσκω, to read.And the epistle from Laodicea ( κα την εκ Λαοδικιας). The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See Eph 1:1 for further discussion of this matter.17 Take heed
( βλεπε). Keep an eye on.Thou hast received in the Lord ( παρελαβες εν Κυριω). Second aorist active indicative of παραλαμβανω, the verb used by Paul of getting his message from the Lord (1Co 15:3). Clearly Archippus had a call "in the Lord" as every preacher should have.That thou fulfil it ( ινα αυτην πληροις). Present active subjunctive of πληροω, "that thou keep on filling it full." It is a life-time job.18 Of me Paul with mine own hand
( τη εμη χειρ Παυλου). More precisely, "with the hand of me Paul." The genitive Παυλου is in apposition with the idea in the possessive pronoun εμη, which is itself in the instrumental case agreeing with χειρ. So also 2Th 3:17; 1Co 16:21.My bonds ( μου των δεσμων). Genitive case with μνεμονευετε (remember). The chain ( εν αλυσε Eph 6:20) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himself