Colossians:1
Seeker Overlay ON
rwp @
Colossians:1:2 @{
At Colossae } (\
en Kolossais \).
The spelling is uncertain ,
the MSS .
differing in the title (\
Kolassaeis \)
and here (\
Kolossais \).
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 .
rwp @
Colossians:1:3 @{
God the Father of our Lord Jesus Christ } (\
t
i the
i patri tou kuriou h
m
n I
sou Christou \).
Correct text without \
kai \ (
and )
as in strkjv @
3:17 |,
though usually "
the God and Father of our Lord Jesus Christ " (
2Corinthians:1:3 ;
strkjv @
11:31 ;
strkjv @
Romans:15:6 ;
strkjv @
1Peter:1:3 ;
strkjv @
Revelation:1:6 |).
In verse 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 } (\
pantote \).
Amphibolous position between \
eucharistoumen \ (
we give thanks )
and \
proseuchomenoi \ (
praying ).
Can go with either .
rwp @
Colossians:1:4 @{
Having heard of } (\
akousantes \).
Literary plural unless Timothy is included .
Aorist active participle of \
akou \
of antecedent action to \
eucharistoumen \.
Epaphras (
verse 8 |)
had told Paul . {
Your faith in Jesus Christ } (\
t
n pistin hum
n en I
sou Christ
i \).
See strkjv @
Ephesians:1:15 |
for similar phrase .
No article is needed before \
en \
as it is a closely knit phrase and bears the same sense as the objective genitive in strkjv @
Galatians:2:16 | (\
dia piste
s Christou I
sou \,
by faith in Christ Jesus ). {
Which ye have } (\
h
n echete \).
Probably genuine (
Aleph A C D ),
though B omits it and others have the article (\
t
n \).
There is a real distinction here between \
en \ (
sphere or basis )
and \
eis \ (
direction towards ),
though they are often identical in idea .
rwp @
Colossians:1:5 @{
Because of the hope } (\
dia t
n elpida \).
See strkjv @
Romans:8:24 |.
It is not clear whether this phrase is to be linked with \
eucha istoumen \
at the beginning of verse 3 |
or (
more likely )
with \
t
n agap
n \
just before .
Note also here \
pistis \ (
faith ), \
agap \ (
love ), \
elpis \ (
hope ),
though not grouped together so sharply as in strkjv @
1Corinthians:13:13 |.
Here hope is objective ,
the goal ahead . {
Laid up } (\
apokeimein
n \).
Literally , "
laid away or by ."
Old word used in strkjv @
Luke:19:20 |
of the pound laid away in a napkin .
See also \
apoth
sauriz \,
to store away for future use (
1Timothy:6:19 |).
The same idea occurs in strkjv @
Matthew:6:20 | (
treasure in heaven )
and strkjv @
1Peter:1:4 |
and it is involved in strkjv @
Philemon:3:20 |. {
Ye heard before } (\
pro
kousate \).
First aorist indicative active of this old compound \
proakou \,
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 } (\
en t
i log
i t
s al
theias tou euaggeliou \). "
In the preaching of the truth of the gospel " (
Galatians:2:5 ,
14 |)
which is come (\
parontos \,
present active participle agreeing with \
euaggeliou \,
being present ,
a classical use of \
pareimi \
as in strkjv @
Acts:12:20 |).
They heard the pure gospel from Epaphras before the Gnostics came .
rwp @
Colossians:1:6 @{
In all the world } (\
en panti t
i kosm
i \).
A legitimate hyperbole ,
for the gospel was spreading all over the Roman Empire . {
Is bearing fruit } (\
estin karpophoroumenon \).
Periphrastic present middle indicative of the old compound \
karpophore \,
from \
karpophoros \ (
Acts:14:17 |)
and that from \
karpos \
and \
pher \.
The periphrastic present emphasizes the continuity of the process .
See the active participle \
karpophorountes \
in verse 10 |. {
Increasing } (\
auxanomenon \).
Periphrastic present middle of \
auxan \.
Repeated in verse 10 |.
The growing and the fruit-bearing go on simultaneously as always with Christians (
inward growth and outward expression ). {
Ye heard and knew } (\
kousate kai epegn
te \).
Definite aorist indicative .
They heard the gospel from Epaphras and at once recognized and accepted (
ingressive second aorist active of \
epigin
sk \,
to know fully or in addition ).
They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics .
rwp @
Colossians:1:7 @{
Of Epaphras } (\
apo Epaphr \). "
From Epaphras "
who is the source of their knowledge of Christ . {
On our behalf } (\
huper h
m
n \).
Clearly correct (
Aleph A B D )
and not \
huper hum
n \ (
on your behalf ).
In a true sense Epaphras was Paul '
s messenger to Colossae .
rwp @
Colossians:1:8 @{
Who also declared } (\
ho kai d
l
sas \).
Articular first aorist active participle of \
d
lo \,
old verb ,
to make manifest .
Epaphras told Paul about their "
love in the Spirit ,"
grounded in the Holy Spirit .
rwp @
Colossians:1:9 @{
That ye may be filled with } (\
hina pl
r
th
te \).
First aorist (
effective )
passive subjunctive of \
pl
ro \,
to fill full . {
The knowledge of his will } (\
t
n epign
sin tou thel
matos autou \).
The accusative case is retained with this passive verb . \
Epign
sis \
is a _Koin
_
word (
Polybius ,
Plutarch ,
etc .)
for additional (\
epi \)
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 } (\
en pas
i sophi
i kai sunesei pneumatik
i \).
Both \
pasei \ (
all )
and \
pneumatik
i \ (
spiritual )
are to be taken with both \
sophi
i \
and \
sunesei \.
In strkjv @
Ephesians:1:8 |
Paul uses \
phron
sei \ (
from \
phr
n \,
intellect )
rather than \
sunesei \ (
grasp ,
from \
suni
mi \,
to send together ). \
Sunesis \
is the faculty of deciding in particular cases while \
sophia \
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 .
rwp @
Colossians:1:10 @{
To walk worthily of the Lord } (\
peripat
sai axi
s tou Kuriou \).
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 strkjv @
1Thessalonians:2:12 ;
strkjv @
Phillipians:1:27 ;
strkjv @
Ephesians:4:1 |
for a like use of \
axi
s \ (
adverb )
with the genitive . {
In the knowledge of God } (\
t
i epign
sei tou theou \).
Instrumental case , "
by means of the full knowledge of God ."
This is the way for fruit-bearing and growth to come .
Note both participles (\
karpophorountes kai auxanomenoi \)
together as in verse 6 |. {
Unto all pleasing } (\
eis p
san areskian \).
In order to please God in all things (
1Thessalonians:4:1 |). \
Areskia \
is late word from \
areskeu \,
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 .
rwp @
Colossians:1:11 @{
Strengthened } (\
dunamoumenoi \).
Present passive participle of late verb \
dunamo \ (
from \
dunamis \),
to empower , "
empowered with all power ."
In LXX and papyri and modern Greek .
In N .
T .
only here and strkjv @
Hebrews:11:34 |
and MSS .
in strkjv @
Ephesians:6:10 | (
W H in margin ). {
According to the might of his glory } (\
kata to kratos t
s dox
s autou \). \
Kratos \
is old word for perfect strength (
cf . \
krate ,
kratilos \).
In N .
T .
it is applied only to God .
Here his might is accompanied by glory (
_Shekinah_
). {
Unto all patience and longsuffering } (\
eis p
san hupomon
n kai makrothumian \).
See both together also in strkjv @
James:5:10f .;
strkjv @
2Corinthians:6:4 ,
6 ;
strkjv @
2Timothy:3:10 |. \
Hupomon \
is remaining under (\
hupomen \)
difficulties without succumbing ,
while \
makrothumia \
is the long endurance that does not retaliate (
Trench ).
rwp @
Colossians:1:12 @{
Who made us meet } (\
t
i hikan
santi h
m
s \).
Or "
you " (\
hum
s \).
Dative case of the articular participle of \
hikano \,
late verb from \
hikanos \
and in N .
T .
only here and strkjv @
2Corinthians:3:6 | (
which see ), "
who made us fit or adequate for ." {
To be partakers } (\
eis merida \). "
For a share in ."
Old word for share or portion (
from \
meros \)
as in strkjv @
Acts:8:21 ;
strkjv @
16:12 ;
strkjv @
2Corinthians:6:15 | (
the only other N .
T .
examples ). {
Of the inheritance } (\
tou kl
rou \). "
Of the lot ," "
for a share of the lot ."
Old word .
First a pebble or piece of wood used in casting lots (
Acts:1:26 |),
then the allotted portion or inheritance as here (
Acts:8:21 |).
Cf .
strkjv @
Hebrews:3:7-4:11 |. {
In light } (\
en t
i ph
ti \).
Taken with \
merida \ (
portion ) "
situated in the kingdom of light " (
Lightfoot ).
rwp @
Colossians:1:13 @{
Delivered } (\
erusato \).
First aorist middle indicative of \
ruomai \,
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 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 (\
ek \)
the power (\
exousias \)
of the kingdom of darkness (\
skotous \)
in which we were held as slaves . {
Translated } (\
metest
sen \).
First aorist active indicative of \
methist
mi \
and transitive (
not intransitive like second aorist \
metest \).
Old word .
See strkjv @
1Corinthians:13:2 |.
Changed us from the kingdom of darkness to the kingdom of light . {
Of the Son of his love } (\
tou huiou t
s agap
s autou \).
Probably objective genitive (\
agap
s \),
the Son who is the object of the Father '
s love like \
agap
tos \ (
beloved )
in strkjv @
Matthew: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 .
rwp @
Colossians:1:14 @{
In whom } (\
en h
i \).
In Christ as in strkjv @
Ephesians:1:7 |.
This great sentence about Christ carries on by means of three relatives (\
en h
i \
14 |, \
hos \
15 |, \
hos \
18 |)
and repeated personal pronoun (\
autos \),
twice with \
hoti \ (
15 ,
19 |),
thrice with \
kai \ (
17 ,
18 ,
20 |),
twice alone (
16 ,
20 |). {
Our redemption } (\
t
n apolutr
sin \).
See on ¯
Romans:3:24 |
for this great word (
_Koin
_
),
a release on payment of a ransom for slave or debtor (
Hebrews:9:15 |)
as the inscriptions show (
Deissmann ,
_Light
,
etc .
_
,
p .
327 ). {
The forgiveness of our sins } (\
t
n aphesin t
n hamarti
n \).
Accusative case in apposition with \
apolutr
sin \
as in strkjv @
Ephesians:1:7 | ({
remission },
sending away , \
aphesis \,
after the {
redemption } \
apolutr
sis \,
buying back ).
Only here we have \
hamarti
n \ (
sins ,
from \
hamartan \,
to miss )
while in strkjv @
Ephesians:1:7 |
we find \
parapt
mat
n \ (
slips ,
fallings aside ,
from \
parapipt \).
rwp @
Colossians:1:15 @{
The image } (\
eik
n \).
In predicate and no article .
On \
eik
n \,
see strkjv @
2Corinthians:4:4 ;
strkjv @
3:18 ;
strkjv @
Romans:8:29 ;
strkjv @
Colossians:3:10 |.
Jesus is the very stamp of God the Father as he was before the Incarnation (
John:17:5 |)
and is now (
Phillipians:2:5-11 ;
strkjv @
Hebrews:1:3 |). {
Of the invisible God } (\
tou theou tou aoratou \).
But the one who sees Jesus has seen God (
John:14:9 |).
See this verbal adjective (\
a \
privative and \
hora \)
in strkjv @
Romans:1:20 |. {
The first born } (\
pr
totokos \).
Predicate adjective again and anarthrous .
This passage is parallel to the \
Logos \
passage in strkjv @
John:1:1-18 |
and to strkjv @
Hebrews:1:1-4 |
as well as strkjv @
Phillipians: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 strkjv @
Luke:2:7 |
and Aleph for strkjv @
Matthew:1:25 ;
strkjv @
Romans:8:29 |.
The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "
all creation " (\
p
s
s ktise
s \,
by metonomy the _act_
regarded as _result_
).
It is rather the comparative (
superlative )
force of \
pr
tos \
that is used (
first-born of all creation )
as in strkjv @
Colossians:1:18 ;
strkjv @
Romans:8:29 ;
strkjv @
Hebrews:1:6 ;
strkjv @
12:23 ;
strkjv @
Revelation: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 \
eik
n \
we find \
pr
totokos \
in the Alexandrian vocabulary of the \
Logos \
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 \
eik
n \ (
Image )
and to the universe as \
pr
totokos \ (
First-born ).
rwp @
Colossians:1:16 @{
All things } (\
ta panta \).
The universe as in strkjv @
Romans:11:35 |,
a well-known philosophical phrase .
It is repeated at the end of the verse . {
In him were created } (\
en aut
i ektisth \).
Paul now gives the reason (\
hoti \,
for )
for the primacy of Christ in the work of creation (
16f .|).
It is the constative aorist passive indicative \
ektisth \ (
from \
ktiz \,
old verb ,
to found ,
to create (
Romans:1:25 |).
This central activity of Christ in the work of creation is presented also in strkjv @
John:1:3 ;
strkjv @
Hebrews: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 } (\
ektistai \).
Perfect passive indicative of \
ktiz \, "
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 } (\
di '
autou \).
As the intermediate and sustaining agent .
He had already used \
en aut
i \ (
in him )
as the sphere of activity . {
And unto him } (\
kai eis auton \).
This is the only remaining step to take and Paul takes it (
1Corinthians:15:28 |)
See strkjv @
Ephesians:1:10 |
for similar use of \
en aut
i \
of Christ and in strkjv @
Colossians:1:19 ;
20 |
again we have \
en aut
i ,
di '
autou ,
eis auton \
used of Christ .
See strkjv @
Hebrews:2:10 |
for \
di '
hon \ (
because of whom )
and \
di '
hou \ (
by means of whom )
applied to God concerning the universe (\
ta panta \).
In strkjv @
Romans:11:35 |
we find \
ex autou kai di '
autou kai eis auton ta panta \
referring to God .
But Paul does not use \
ex \
in this connection of Christ ,
but only \
en \, \
dia \,
and \
eis \.
See the same distinction preserved in strkjv @
1Corinthians:8:6 | (\
ex \
of God , \
dia \,
of Christ ).
rwp @
Colossians:1:17 @{
Before all things } (\
pro pant
n \). \
Pro \
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 strkjv @
John:8:58 ;
strkjv @
17:5 |.
See also strkjv @
Revelation:23:13 |
where Christ calls himself the Alpha and the Omega ,
the Beginning (\
arch \)
and the End (\
telos \).
Paul states it also in strkjv @
2Corinthians:8:9 ;
strkjv @
Phillipians:2:6f |. {
Consist } (\
sunest
ken \).
Perfect active indicative (
intransitive )
of \
sunist
mi \,
old verb ,
to place together and here to cohere ,
to hold together .
The word repeats the statements in verse 16 |,
especially that in the form \
ektistai \.
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 .
rwp @
Colossians:1:18 @{
The head of the body } (\
h
kephal
tou s
matos \).
Jesus is first also in the spiritual realm as he is in nature (
verses 18-20 |).
Paul is fond of the metaphor of the body (\
s
ma \)
for believers of which body Christ is the head (\
kephal \)
as seen already in strkjv @
1Corinthians:11:3 ;
strkjv @
12:12 ,
27 ;
strkjv @
Romans:12:5 |.
See further strkjv @
Colossians:1:24 :
strkjv @
2:19 ;
strkjv @
Ephesians:1:22f .;
strkjv @
4:2 ,
15 ;
strkjv @
5:30 |. {
The church } (\
t
s ekkl
sias \)
Genitive case in explanatory apposition with \
tou s
matos \.
This is the general sense of \
ekkl
sia \,
not of a local body ,
assembly ,
or organization .
Here the contrast is between the realm of nature (\
ta panta \)
in verses 15-17 |
and the realm of spirit or grace in verses 18-20 |.
A like general sense of \
ekkl
sia \
occurs in strkjv @
Ephesians:1:22f .;
strkjv @
5:24-32 ;
strkjv @
Hebrews:12:23 |.
In strkjv @
Ephesians:2:11-22 |
Paul uses various figures for the kingdom of Christ (
commonwealth \
politeia \,
verse 12 |,
one new man \
eis hena kainon anthr
pon \,
verse 15 |,
one body \
en heni s
mati \,
verse 16 |,
family of God \
oikeioi tou theou \,
verse 19 |,
building or temple \
oikodom \
and \
naos \,
verses 20-22 |). {
Who } (\
hos \).
Causal use of the relative , "
in that he is ." {
The beginning } (\
h
arch \).
It is uncertain if the article (\
h \)
is genuine .
It is absolute without it .
Christ has priority in time and in power .
See strkjv @
Revelation:3:14 |
for his relation as \
arch \
to creation and strkjv @
1Corinthians:15:20 ,
23 |
for \
aparch \
used of Christ and the resurrection and strkjv @
Acts:3:14 |
for \
arch
gos \
used of him as the author of life and strkjv @
Hebrews:2:10 |
of Jesus and salvation and strkjv @
Hebrews:12-2 |
of Jesus as the pioneer of faith . {
That in all things he might have the preeminence } (\
hina gen
tai en p
sin autos pr
teu
n \).
Purpose clause with \
hina \
and the second aorist middle subjunctive of \
ginomai \, "
that he himself in all things (
material and spiritual )
may come to (\
gen
tai \,
not \
i \,
be )
hold the first place " (\
pr
teu
n \,
present active participle of \
pr
teu \,
old verb ,
to hold the first place ,
here only in the N .
T .).
Christ is first with Paul in time and in rank .
See strkjv @
Revelation:1:5 |
for this same use of \
pr
totokos \
with \
t
n nekr
n \ (
the dead ).
rwp @
Colossians:1:19 @{
For it was the good pleasure of the Father } (\
hoti eudok
sen \).
No word in the Greek for "
the Father ,"
though the verb calls for either \
ho theos \
or \
ho pat
r \
as the subject .
This verb \
eudoke \
is common in the N .
T .
for God '
s will and pleasure (
Matthew:3:17 ;
strkjv @
1Corinthians:10:5 |). {
All the fulness } (\
p
n to pl
r
ma \).
The same idea as in strkjv @
2:9 | \
p
n to pl
r
ma t
s theot
tos \ (
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 \
pl
ro \,
to fill full ,
used in various senses as in strkjv @
Mark:8:20 |
of the baskets ,
strkjv @
Galatians: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 } (\
katoik
sai \).
First aorist active infinitive of \
katoike \,
to make abode or home .
All the divine attributes are at home in Christ (\
en aut
i \).
rwp @
Colossians:1:20 @{
Through him } (\
di '
autou \).
As the sufficient and chosen agent in the work of reconciliation (\
apokatallaxai \,
first aorist active infinitive of \
apokatallass \,
further addition to \
eudok
sen \,
was pleased ).
This double compound (\
apo ,
kata \
with \
allass \)
occurs only here ,
verse 22 ;
strkjv @
Ephesians:2:16 |,
and nowhere else so far as known .
Paul '
s usual word for "
reconcile "
is \
katallass \ (
2Corinthians:5:18-20 ;
strkjv @
Romans:5:10 |),
though \
diallass \ (
Matthew:5:24 |)
is more common in Attic .
The addition of \
apo \
here is clearly for the idea of complete reconciliation .
See on ¯
2Corinthians:5:18-20 |
for discussion of \
katallass \,
Paul '
s great word .
The use of \
ta panta \ (
the all things ,
the universe )
as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv @
Romans:8:19-23 |
which see for discussion .
Sin somehow has put the universe out of joint .
Christ will set it right . {
Unto himself } (\
eis auton \).
Unto God ,
though \
auton \
is not reflexive unless written \
hauton \. {
Having made peace } (\
eir
nopoi
sas \).
Late and rare compound (
Proverbs:10:10 |
and here only in N .
T .)
from \
eir
nopoios \,
peacemaker (
Matthew:5:9 |;
here only in N .
T .).
In strkjv @
Ephesians:2:15 |
we have \
poi
n eir
n
n \ (
separate words ) {
making peace }.
Not the masculine gender ,
though agreeing with the idea of Christ involved even if \
pl
r
ma \
be taken as the subject of \
eudok
sen \,
a participial anacoluthon (
construction according to sense as in strkjv @
2:19 |).
If \
theos \
be taken as the subject of \
eudok
sen \
the participle \
eir
nopoi
sas \
refers to Christ ,
not to \
theos \ (
God ). {
Through the blood of his cross } (\
dia tou haimatos tou staurou autou \).
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 } (\
eite ta en tois ouranois \).
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 16 |
not put in categorical form (
Abbott ),
_universitas
rerum_
(
Ellicott ).
rwp @
Colossians:1:21 @{
And you } (\
kai hum
s \).
Accusative case in a rather loose sentence ,
to be explained as the object of the infinitive \
parast
sai \
in verse 22 | (
note repeated \
hum
s \
there )
or as the anticipated object of \
apokat
llaxen \
if that be the genuine form in verse 22 |.
It can be the accusative of general reference followed by anacoluthon .
See similar idiom in strkjv @
Ephesians:2:1 ,
12 |. {
Being in time past alienated } (\
pote ontas ap
llotri
menous \).
Periphrastic perfect passive participle (
continuing state of alienation )
of \
apallotrio \,
old word from Plato on ,
to estrange ,
to render \
allotrios \ (
belonging to another ),
alienated from God ,
a vivid picture of heathenism as in strkjv @
Romans:1:20-23 |.
Only other N .
T .
examples in strkjv @
Ephesians:2:12 ;
strkjv @
4:18 |. \
Enemies \ (\
exthrous \).
Old word from \
echthos \ (
hatred ).
Active sense here , {
hostile }
as in strkjv @
Matthew:13:28 ;
strkjv @
Romans:8:7 |,
not passive {
hateful } (
Romans:11:28 |). {
In your mind } (\
t
i dianoi
i \).
Locative case . \
Dianoia \ (\
dia ,
nous \),
mind ,
intent ,
purpose .
Old word .
It is always a tragedy to see men use their minds actively against God . {
In your evil works } (\
en tois ergois tois pon
rois \).
Hostile purpose finds natural expression in evil deeds .
rwp @
Colossians:1:22 @{
Yet now } (\
nuni de \).
Sharpened contrast with emphatic form of \
nun \, "
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 } (\
apokat
llaxen \).
First aorist (
effective ,
timeless )
active indicative (
a sort of parenthetical anacoluthon ).
Here B reads \
apokatallag
te \,
be ye reconciled like \
katallag
te \
in strkjv @
2Corinthians:5:20 |
while D has \
apokatallagentes \.
Lightfoot prefers to follow B here (
the hard reading ),
though Westcott and Hort only put it in the margin .
On the word see verse 20 |. {
In the body of his flesh } (\
en t
i s
mati t
s sarkos autou \).
See the same combination in strkjv @
2:11 |
though in strkjv @
Ephesians:2:14 |
only \
sarki \ (
flesh ).
Apparently Paul combines both \
s
ma \
and \
sarx \
to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it . {
Through death } (\
dia tou thanatou \).
The reconciliation was accomplished by means of Christ '
s death on the cross (
verse 20 |)
and not just by the Incarnation (
the body of his flesh )
in which the death took place . {
To present } (\
parast
sai \).
First aorist active (
transitive )
infinitive (
of purpose )
of \
parist
mi \,
old verb ,
to place beside in many connections .
See it used of presenting Paul and the letter from Lysias to Felix (
Acts:23:33 |).
Repeated in strkjv @
Colossians:2:28 |.
See also strkjv @
2Corinthians:11:2 ;
strkjv @
2Corinthians:4:14 |.
Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv @
Hebrews:13:17 |.
See strkjv @
Romans:12:1 |
for use of living sacrifice . {
Holy } (\
hagious \).
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 } (\
am
mous \).
Without spot (
Phillipians:2:15 |).
Old word \
a \
privative and \
m
mos \ (
blemish ).
Common in the LXX for ceremonial purifications . {
Unreproveable } (\
anegkl
tous \).
Old verbal adjective from \
a \
privative and \
egkale \,
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 " (\
katen
pion autou \),
right down in the eye of Christ the Judge of all .
rwp @
Colossians:1:23 @{
If so be that ye continue in the faith } (\
ei ge epimenete t
i pistei \).
Condition of the first class (
determined as fulfilled ),
with a touch of eagerness in the use of \
ge \ (
at least ). \
Epi \
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 } (\
tethemeli
menoi \).
Perfect passive participle of \
themelio \,
old verb from \
themelios \ (
adjective ,
from \
thema \
from \
tith
mi \,
laid down as a foundation ,
substantive ,
strkjv @
1Corinthians:3:11f .|).
Picture of the saint as a building like strkjv @
Ephesians:2:20 |. {
Steadfast } (\
hedraioi \).
Old adjective from \
hedra \ (
seat ).
In N .
T .
only here ,
strkjv @
1Corinthians:7:37 ;
strkjv @
15:58 |.
Metaphor of seated in a chair . {
Not moved away } (\
m
metakinoumenoi \).
Present passive participle (
with negative \
m \)
of \
metakine \,
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 } (\
apo t
s elpidos tou euaggeliou \).
Ablative case with \
apo \.
The hope given by or in the gospel and there alone . {
Which ye heard } (\
hou
kousate \).
Genitive case of relative either by attraction or after \
kousate \.
The Colossians had in reality heard the gospel from Epaphras . {
Preached } (\
k
ruchthentos \).
First aorist passive participle of \
k
russ \,
to herald ,
to proclaim . {
In all creation } (\
en pas
i ktisei \). \
Ktisis \
is the act of founding (
Romans:1:20 |)
from \
ktiz \ (
verse 16 |),
then a created thing (
Romans:1:25 |),
then the sum of created things as here and strkjv @
Revelation: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 } (\
diakonos \).
General term for service (\
dia ,
konis \,
raising a dust by speed )
and used often as here of preachers like our "
minister "
today ,
one who serves .
Jesus used the verb \
diakon
sai \
of himself (
Mark:10:45 |).
Our "
deacon "
is this word transliterated and given a technical meaning as in strkjv @
Phillipians:1:1 |.
rwp @
Colossians:1:24 @{
Now I rejoice } (\
nun chairomen \).
This is not a new note for Paul .
See him in jail in Philippi (
Acts:16:25 |)
and in strkjv @
2Corinthians:11:16-33 ;
strkjv @
Romans:5:3 ;
strkjv @
Phillipians:2:18 |. {
Fill up on my part } (\
antanapl
r \).
Very rare double compound verb (
here only in N .
T .)
to fill (\
pl
ro \)
up (\
ana \),
in turn (\
anti \).
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 \
anti \
as seen in Demosthenes '
s use of this verb (
_Deuteronomy
: 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 } (\
ta huster
mata \). "
The left-overs ,"
so to speak .
Late word from \
hustere \,
to come behind ,
to be left ,
to fail .
See strkjv @
Luke:21:4 ;
strkjv @
1Thessalonians:3:10 ;
strkjv @
2Corinthians:8:14 ;
strkjv @
9:12 |. {
For his body '
s sake } (\
huper tou s
matos autou \).
As Paul showed in his exultation in suffering in strkjv @
2Corinthians: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 18 |).
rwp @
Colossians:1:25 @{
According to the dispensation of God } (\
kata t
n oikonomian tou theou \). "
According to the economy of God ."
An old word from \
oikonome \,
to be a house steward (\
oikos ,
nem \)
as in strkjv @
Luke:16:2-4 ;
strkjv @
1Corinthians:9:17 ;
strkjv @
Ephesians:1:9 ;
strkjv @
3:9 |.
It was by God '
s stewardship that Paul was made a minister of Christ . {
To fulfil the word of God } (\
pl
r
sai ton logon tou theou \).
First aorist active infinitive of purpose (\
pl
ro \),
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 strkjv @
2Thessalonians:3:1 |.
rwp @
Colossians:1:26 @{
The mystery } (\
to must
rion \).
See on strkjv @
1Corinthians:2:7 |
for this interesting word from \
must
s \ (
initiate ),
from \
mue \,
to wink ,
to blink .
The Gnostics talked much of "
mysteries ."
Paul takes their very word (
already in common use ,
strkjv @
Matthew:13:11 |)
and uses it for the gospel . {
Which hath been hid } (\
to apokekrummenon \).
Perfect passive articular participle from \
apokrupt \,
old verb ,
to hide ,
to conceal from (
1Corinthians:2:7 ;
strkjv @
Ephesians:3:9 |). {
But now it hath been manifested } (\
nun de ephaner
th \).
First aorist passive indicative of \
phanero \,
to make manifest (\
phaneros \).
The construction is suddenly changed (
anacoluthon )
from the participle to the finite verb .
rwp @
Colossians:1:27 @{
God was pleased } (\
thel
sen ho theos \).
First aorist active indicative of \
thel \,
to will ,
to wish . "
God willed "
this change from hidden mystery to manifestation . {
To make known } (\
gn
risai \).
First aorist active infinitive of \
gn
riz \ (
from \
gin
sk \).
Among the Gentiles (\
en tois ethnesin \).
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 " (\
to ploutos t
s dox
s tou must
riou toutou \)
and that Paul himself has been made the minister of this grace among the Gentiles (
Ephesians:3:1-2 |).
He feels the high honour keenly and meets the responsibility humbly . {
Which } (\
ho \).
Grammatical gender (
neuter )
agreeing with \
must
riou \ (
mystery ),
supported by A B P Vulg .,
though \
hos \ (
who )
agreeing with \
Christos \
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 " (\
Christos en humin h
elpis t
s dox
s \).
He is addressing Gentiles ,
but the idea of \
en \
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 strkjv @
Ephesians:3:17 |.
He constitutes also the hope of glory for he is the \
Shekinah \
of God .
Christ is our hope now (
1Timothy:1:1 |)
and the consummation will come (
Romans:8:18 |).
rwp @
Colossians:1:28 @{
Whom } (\
hon \).
That is , "
Christ in you ,
the hope of glory ." {
We proclaim } (\
kataggellomen \).
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 (\
aggell \)
throughout (\
kata \),
to proclaim far and wide (
Acts:13:5 |). {
Admonishing } (\
nouthetountes \).
Old verb from \
nouthet
s \,
admonisher (
from \
nous ,
tith
mi \).
See already strkjv @
Acts:20:31 ;
strkjv @
1Thessalonians:5:12 ,
14 ;
strkjv @
2Thessalonians:3:15 |,
etc .
Warning about practice and teaching (\
didaskontes \)
about doctrine .
Such teaching calls for "
all wisdom " {
Every man } (\
panta anthr
pon \).
Repeated three times . "
In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers " (
Abbott ). {
That we may present } (\
hina parast
s
men \).
Final use of \
hina \
and first aorist active subjunctive of \
parist
mi \,
for which see strkjv @
1:22 |,
the final presentation to Christ . {
Perfect } (\
teleion \).
Spiritual adults in Christ ,
no longer babes in Christ (
Hebrews:5:14 |),
mature and ripened Christians (
4:22 |),
the full-grown man in Christ (
Ephesians:4:13 |).
The relatively perfect (
Phillipians:3:15 |)
will on that day of the presentation be fully developed as here (
Colossians:4:12 ;
strkjv @
Ephesians:4:13 |).
The Gnostics used \
teleios \
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 .
rwp @
Colossians:1:29 @{
Whereunto } (\
eis ho \).
That is "
to present every man perfect in Christ ." {
I labour also } (\
kai kopi \).
Late verb \
kopia \,
from \
kopos \ (
toil ),
to grow weary from toil (
Matthew:11:28 |),
to toil on (
Phillipians:2:16 |),
sometimes for athletic training .
In papyri . {
Striving } (\
ag
nizomenos \).
Present middle participle of common verb \
ag
nizomai \ (
from \
ag
n \,
contest ,
as in strkjv @
2:1 |),
to contend in athletic games ,
to agonize ,
a favourite metaphor with Paul who is now a prisoner . {
Working } (\
energeian \).
Our word "
energy ."
Late word from \
energ
s \ (\
en ,
ergon \),
efficiency (
at work ).
Play on the word here with the present passive participle of \
energe ,
energoumen
n \ (
energy energized )
as in strkjv @
Ephesians:1:19f |.
Paul was conscious of God '
s "
energy "
at work in him "
mightily " (\
en dunamei \), "
in power "
like dynamite .