Bible Commentaries

Of Christ Jesus (Χριστου Ιησου — Christou Iēsou). This order in the later epistles shows that Χριστος — Christos 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 Galatians 1:1.

Timothy (Τιμοτεος — Timotheos). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

At Colossae (εν Κολοσσαις — en Kolossais). The spelling is uncertain, the MSS. differing in the title (Κολασσαεις — Kolassaeis) and here (Κολοσσαις — 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.

God the Father of our Lord Jesus Christ (τωι τεωι πατρι του κυριου ημων Ιησου Χριστου — tōi theōi patri tou kuriou hēmōn Iēsou Christou). Correct text without και — kai (and) as in Colossians 3:17, though usually “the God and Father of our Lord Jesus Christ” (2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; 1 Peter 1:3; Revelation 1:6). In Colossians 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 — pantote). Amphibolous position between ευχαριστουμεν — eucharistoumen (we give thanks) and προσευχομενοι — proseuchomenoi (praying). Can go with either.

Having heard of (ακουσαντες — akousantes). Literary plural unless Timothy is included. Aorist active participle of ακουω — akouō of antecedent action to ευχαριστουμεν — eucharistoumen Epaphras (Colossians 1:8) had told Paul.

Your faith in Jesus Christ (την πιστιν υμων εν Ιησου Χριστωι — tēn pistin humōn en Iēsou Christōi). See Ephesians 1:15 for similar phrase. No article is needed before εν — en as it is a closely knit phrase and bears the same sense as the objective genitive in Galatians 2:16 (δια πιστεως Χριστου Ιησου — dia pisteōs Christou Iēsou by faith in Christ Jesus).

Which ye have (ην εχετε — hēn echete). Probably genuine (Aleph A C D), though B omits it and others have the article (την — tēn). There is a real distinction here between εν — en (sphere or basis) and εις — eis (direction towards), though they are often identical in idea.

Because of the hope (δια την ελπιδα — dia tēn elpida). See note on Romans 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν — eucha istoumen at the beginning of Colossians 1:3 or (more likely) with την αγαπην — tēn agapēn just before. Note also here πιστις — pistis (faith), αγαπη — agapē (love), ελπις — elpis (hope), though not grouped together so sharply as in 1 Corinthians 13:13. Here hope is objective, the goal ahead.

Laid up (αποκειμεινην — apokeimeinēn). Literally, “laid away or by.” Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποτησαυριζω — apothēsaurizō to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20.

Ye heard before (προηκουσατε — proēkousate). First aorist indicative active of this old compound προακουω — proakouō 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 τωι λογωι της αλητειας του ευαγγελιου — en tōi logōi tēs alētheias tou euaggeliou). “In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come (παροντος — parontos present active participle agreeing with ευαγγελιου — euaggeliou being present, a classical use of παρειμι — pareimi as in Acts 12:20). They heard the pure gospel from Epaphras before the Gnostics came.

In all the world (εν παντι τωι κοσμωι — en panti tōi kosmōi). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire.

Is bearing fruit (εστιν καρποπορουμενον — estin karpophoroumenon). Periphrastic present middle indicative of the old compound καρποπορεω — karpophoreō from καρποπορος — karpophoros (Acts 14:17) and that from καρπος — karpos and περω — pherō The periphrastic present emphasizes the continuity of the process. See the active participle καρποπορουντες — karpophorountes in Colossians 1:10.

Increasing (αυχανομενον — auxanomenon). Periphrastic present middle of αυχανω — auxanō Repeated in Colossians 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 και επεγνωτε — ēkousate kai epegnōte). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω — epiginōskō to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

Of Epaphras (απο Επαπρα — apo Epaphrā). “From Epaphras” who is the source of their knowledge of Christ.

On our behalf (υπερ ημων — huper hēmōn). Clearly correct (Aleph A B D) and not υπερ υμων — huper humōn (on your behalf). In a true sense Epaphras was Paul‘s messenger to Colossae.

Who also declared (ο και δηλωσας — ho kai dēlōsas). Articular first aorist active participle of δηλοω — dēloō old verb, to make manifest. Epaphras told Paul about their “love in the Spirit,” grounded in the Holy Spirit.

That ye may be filled with (ινα πληρωτητε — hina plērōthēte). First aorist (effective) passive subjunctive of πληροω — plēroō to fill full.

The knowledge of his will (την επιγνωσιν του τεληματος αυτου — tēn epignōsin tou thelēmatos autou). The accusative case is retained with this passive verb. Επιγνωσις — Epignōsis is a Koiné{[28928]}š word (Polybius, Plutarch, etc.) for additional (επι — 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 (εν πασηι σοπιαι και συνεσει πνευματικηι — en pasēi sophiāi kai sunesei pneumatikēi). Both πασει — pasei (all) and πνευματικηι — pneumatikēi (spiritual) are to be taken with both σοπιαι — sophiāi and συνεσει — sunesei In Ephesians 1:8 Paul uses προνησει — phronēsei (from πρην — phrēn intellect) rather than συνεσει — sunesei (grasp, from συνιημι — suniēmi to send together). Συνεσις — Sunesis is the faculty of deciding in particular cases while σοπια — 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.

To walk worthily of the Lord (περιπατησαι αχιως του Κυριου — peripatēsai axiōs 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 note on 1 Thessalonians 2:12; Philemon 1:27; Ephesians 4:1 for a like use of αχιως — axiōs (adverb) with the genitive.

In the knowledge of God (τηι επιγνωσει του τεου — tēi epignōsei 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 (καρποπορουντες και αυχανομενοι — karpophorountes kai auxanomenoi) together as in Colossians 1:6.

Unto all pleasing (εις πασαν αρεσκιαν — eis pāsan areskian). In order to please God in all things (1 Thessalonians 4:1). Αρεσκια — Areskia is late word from αρεσκευω — areskeuō 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.

Strengthened (δυναμουμενοι — dunamoumenoi). Present passive participle of late verb δυναμοω — dunamoō (from δυναμις — dunamis), to empower, “empowered with all power.” In lxx and papyri and modern Greek. In N.T. only here and Hebrews 11:34 and MSS. in Ephesians 6:10 (W H in margin).

According to the might of his glory (κατα το κρατος της δοχης αυτου — kata to kratos tēs doxēs autou). Κρατος — Kratos is old word for perfect strength (cf. κρατεω κρατιλος — krateōεις πασαν υπομονην και μακροτυμιαν — kratilos). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah).

Unto all patience and longsuffering (υπομονη — eis pāsan hupomonēn kai makrothumian). See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω — Hupomonē is remaining under (μακροτυμια — hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench).

Who made us meet (τωι ικανωσαντι ημας — tōi hikanōsanti hēmās). Or “you” (υμας — humās). Dative case of the articular participle of ικανοω — hikanoō late verb from ικανος — hikanos and in N.T. only here and 2 Corinthians 3:6 (which see), “who made us fit or adequate for.”

To be partakers (εις μεριδα — eis merida). “For a share in.” Old word for share or portion (from μερος — meros) as in Acts 8:21; Acts 16:12; 2 Corinthians 6:15 (the only other N.T. examples).

Of the inheritance (του κληρου — tou klērou). “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. Heb 3:7-4:11.

In light (εν τωι πωτι — en tōi phōti). Taken with μεριδα — merida (portion) “situated in the kingdom of light” (Lightfoot).

Delivered (ερυσατο — erusato). First aorist middle indicative of ρυομαι — 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 Colossians 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 — ek) the power (εχουσιας — exousias) of the kingdom of darkness (σκοτους — skotous) in which we were held as slaves.

Translated (μετεστησεν — metestēsen). First aorist active indicative of μετιστημι — methistēmi and transitive (not intransitive like second aorist μετεστη — metestē). Old word. See note on 1 Corinthians 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 — tou huiou tēs agapēs autou). Probably objective genitive (αγαπης — agapēs), the Son who is the object of the Father‘s love like αγαπητος — agapētos (beloved) in 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.

In whom (εν ωι — en hōi). In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι — en hōi Colossians 1:14, ος — hos Colossians 1:15, ος — hos Colossians 1:18) and repeated personal pronoun (αυτος — autos), twice with οτι — hoti (Colossians 1:15, Colossians 1:19), thrice with και — kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20).

Our redemption (την απολυτρωσιν — tēn apolutrōsin). See note on Romans 3:24 for this great word (Koiné{[28928]}š), 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 (tēn aphesin tōn hamartiōn). Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων — aphesis after the redemption απολυτρωσιν — apolutrōsis buying back). Only here we have απεσις — hamartiōn (sins, from απολυτρωσις — hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων — paraptōmatōn (slips, fallings aside, from αμαρτανω — parapiptō).

The image (εικων — eikōn). In predicate and no article. On εικων — eikōn see 2 Corinthians 4:4; 2 Corinthians 3:18; Romans 8:29; Colossians 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (John 17:5) and is now (Philemon 2:5-11; Hebrews 1:3).

Of the invisible God (του τεου του αορατου — tou theou tou aoratou). But the one who sees Jesus has seen God (John 14:9). See this verbal adjective (α — a privative and οραω — horaō) in Romans 1:20.

The first born (πρωτοτοκος — prōtotokos). Predicate adjective again and anarthrous. This passage is parallel to the Λογος — Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 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 Luke 2:7 and Aleph for Matthew 1:25; Romans 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 — pāsēs ktiseōs by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος — prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; 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 εικων — eikōn we find πρωτοτοκος — prōtotokos in the Alexandrian vocabulary of the Λογος — 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 εικων — eikōn (Image) and to the universe as πρωτοτοκος — prōtotokos (First-born).

All things (τα παντα — ta panta). The universe as in Romans 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.

In him were created (εν αυτωι εκτιστη — en autōi ektisthē). Paul now gives the reason (οτι — hoti for) for the primacy of Christ in the work of creation (Colossians 1:16 f.). It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; 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 (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “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 — di' autou). As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity.

And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ).

Before all things (προ παντων — pro pantōn). Προ — 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 John 8:58; John 17:5. See also Revelation 22:13 where Christ calls himself the Alpha and the Omega, the Beginning (αρχη — archē) and the End (τελος — telos). Paul states it also in 2 Corinthians 8:9; Philemon 2:6.

Consist (συνεστηκεν — sunestēken). Perfect active indicative (intransitive) of συνιστημι — sunistēmi old verb, to place together and here to cohere, to hold together. The word repeats the statements in Colossians 1:16, especially that in the form εκτισται — 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.

The head of the body (η κεπαλη του σωματος — hē kephalē tou sōmatos). Jesus is first also in the spiritual realm as he is in nature (Colossians 1:18-20). Paul is fond of the metaphor of the body (σωμα — sōma) for believers of which body Christ is the head (κεπαλη — kephalē) as seen already in 1 Corinthians 11:3; 1 Corinthians 12:12, 1 Corinthians 12:27; Romans 12:5. See further Colossians 1:24: Colossians 2:19; Ephesians 1:22.; Ephesians 4:2, Ephesians 4:15; Ephesians 5:30.

The church (της εκκλησιας — tēs ekklēsias) Genitive case in explanatory apposition with του σωματος — tou sōmatos This is the general sense of εκκλησια — ekklēsia not of a local body, assembly, or organization. Here the contrast is between the realm of nature (τα παντα — ta panta) in Colossians 1:15-17 and the realm of spirit or grace in Colossians 1:18-20. A like general sense of εκκλησια — ekklēsia occurs in Ephesians 1:22.; Ephesians 5:24-32; Hebrews 12:23. In Ephesians 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια — politeia Colossians 1:12, one new man εις ενα καινον αντρωπον — eis hena kainon anthrōpon Colossians 1:15, one body εν ενι σωματι — en heni sōmati Colossians 1:16, family of God οικειοι του τεου — oikeioi tou theou Colossians 1:19, building or temple οικοδομη — oikodomē and ναος — naos Colossians 1:20-22).

Who (ος — hos). Causal use of the relative, “in that he is.”

The beginning (η αρχη — hē archē). It is uncertain if the article (η — hē) is genuine. It is absolute without it. Christ has priority in time and in power. See note on Revelation 3:14 for his relation as αρχη — archē to creation and 1 Corinthians 15:20, 1 Corinthians 15:23 for απαρχη — aparchē used of Christ and the resurrection and Acts 3:14 for αρχηγος — archēgos used of him as the author of life and Hebrews 2:10 of Jesus and salvation and Hebrews 12:2 of Jesus as the pioneer of faith.

That in all things he might have the preeminence (ινα γενηται εν πασιν αυτος πρωτευων — hina genētai en pāsin autos prōteuōn). Purpose clause with ινα — hina and the second aorist middle subjunctive of γινομαι — ginomai “that he himself in all things (material and spiritual) may come to (γενηται — genētai not ηι — ēi be) hold the first place” (πρωτευων — prōteuōn present active participle of πρωτευω — prōteuō old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See note on Revelation 1:5 for this same use of πρωτοτοκος — prōtotokos with των νεκρων — tōn nekrōn (the dead).

For it was the good pleasure of the Father (οτι ευδοκησεν — hoti eudokēsen). No word in the Greek for “the Father,” though the verb calls for either ο τεος — ho theos or ο πατηρ — ho patēr as the subject. This verb ευδοκεω — eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5).

All the fulness (παν το πληρωμα — pān to plērōma). The same idea as in Colossians 2:9 παν το πληρωμα της τεοτητος — pān to plērōma tēs theotētos (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 — plēroō to fill full, used in various senses as in Mark 8:20 of the baskets, 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 (κατοικησαι — katoikēsai). First aorist active infinitive of κατοικεω — katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι — en autōi).

Through him (δι αυτου — di' autou). As the sufficient and chosen agent in the work of reconciliation (αποκαταλλαχαι — apokatallaxai first aorist active infinitive of αποκαταλλασσω — apokatallassō further addition to ευδοκησεν — eudokēsen was pleased). This double compound (απο κατα — apoαλλασσω — kata with καταλλασσω — allassō) occurs only here, Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul‘s usual word for “reconcile” is διαλλασσω — katallassō (2 Corinthians 5:18-20; Romans 5:10), though απο — diallassō (Matthew 5:24) is more common in Attic. The addition of καταλλασσω — apo here is clearly for the idea of complete reconciliation. See note on 2 Corinthians 5:18-20 for discussion of τα παντα — katallassō Paul‘s great word. The use of εις αυτον — ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.

Unto himself (αυτον — eis auton). Unto God, though αυτον — auton is not reflexive unless written ειρηνοποιησας — hauton

Having made peace (ειρηνοποιος — eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God).

Through the blood of his cross (ειτε τα εν τοις ουρανοις — 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 Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott).

And you (και υμας — kai humās). Accusative case in a rather loose sentence, to be explained as the object of the infinitive παραστησαι — parastēsai in Colossians 1:22 (note repeated υμας — humās there) or as the anticipated object of αποκατηλλαχεν — apokatēllaxen if that be the genuine form in Colossians 1:22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Ephesians 2:1, Ephesians 2:12.

Being in time past alienated (ποτε οντας απηλλοτριωμενους — pote ontas apēllotriōmenous). Periphrastic perfect passive participle (continuing state of alienation) of απαλλοτριοω — apallotrioō old word from Plato on, to estrange, to render αλλοτριος — allotrios (belonging to another), alienated from God, a vivid picture of heathenism as in Romans 1:20-23. Only other N.T. examples in Ephesians 2:12; Ephesians 4:18. Ενεμιες — Enemies (εχτρους — exthrous). Old word from εχτος — echthos (hatred). Active sense here, hostile as in Matthew 13:28; Romans 8:7, not passive hateful (Romans 11:28).

In your mind (τηι διανοιαι — tēi dianoiāi). Locative case. Διανοια — Dianoia (δια νους — diaεν τοις εργοις τοις πονηροις — 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 ponērois). Hostile purpose finds natural expression in evil deeds.

Yet now (νυνι δε — nuni de). Sharpened contrast with emphatic form of νυν — 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 (αποκατηλλαχεν — apokatēllaxen). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε — apokatallagēte be ye reconciled like καταλλαγητε — katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες — apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20.

In the body of his flesh (εν τωι σωματι της σαρκος αυτου — en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι — sarki (flesh). Apparently Paul combines both σωμα — sōma and σαρχ — sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it.

Through death (δια του τανατου — dia tou thanatou). The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place.

To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi 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 Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice.

Holy (αγιους — 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 (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications.

Unreproveable (ανεγκλητους — anegklētous). Old verbal adjective from α — a privative and εγκαλεω — egkaleō 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 — katenōpion autou), right down in the eye of Christ the Judge of all.

If so be that ye continue in the faith (ει γε επιμενετε τηι πιστει — ei ge epimenete tēi pistei). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of γε — ge (at least). Επι — 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 (τετεμελιωμενοι — tethemeliōmenoi). Perfect passive participle of τεμελιοω — themelioō old verb from τεμελιος — themelios (adjective, from τεμα — thema from τιτημι — tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20.

Steadfast (εδραιοι — hedraioi). Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair.

Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō 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 — apo tēs elpidos tou euaggeliou). Ablative case with απο — apo The hope given by or in the gospel and there alone.

Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras.

Preached (κηρυχτεντος — kēruchthentos). First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim.

In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and 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 (διακονος — diakonos). General term for service (δια κονις — diaδιακονησαι — konis raising a dust by speed) and used often as here of preachers like our “minister” today, one who serves. Jesus used the verb diakonēsai of himself (Mark 10:45). Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1.

Now I rejoice (νυν χαιρομεν — nun chairomen). This is not a new note for Paul. See him in jail in Philippi (Acts 16:25) and in 2 Corinthians 11:16-33; Romans 5:3; Philemon 2:18.

Fill up on my part (ανταναπληρω — antanaplērō). Very rare double compound verb (here only in N.T.) to fill (πληροω — plēroō) up (ανα — ana), in turn (αντι — 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 αντι — anti 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 — ta husterēmata). “The left-overs,” so to speak. Late word from υστερεω — hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12.

For his body‘s sake (υπερ του σωματος αυτου — huper tou sōmatos autou). As Paul showed in his exultation in suffering in 2 Corinthians 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 Colossians 1:18).

According to the dispensation of God (κατα την οικονομιαν του τεου — kata tēn oikonomian tou theou). “According to the economy of God.” An old word from οικονομεω — oikonomeō to be a house steward (οικοσ νεμω — oikosπληρωσαι τον λογον του τεου — nemō) as in Luke 16:2-4; 1 Corinthians 9:17; Ephesians 1:9; Ephesians 3:9. It was by God‘s stewardship that Paul was made a minister of Christ.

To fulfil the word of God (πληροω — plērōsai ton logon tou theou). First aorist active infinitive of purpose (plēroō), 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 2 Thessalonians 3:1.

The mystery (το μυστηριον — to mustērion). See note on 1 Corinthians 2:7 for this interesting word from μυστης — mustēs (initiate), from μυεω — mueō to wink, to blink. The Gnostics talked much of “mysteries.” Paul takes their very word (already in common use, Matthew 13:11) and uses it for the gospel.

Which hath been hid (το αποκεκρυμμενον — to apokekrummenon). Perfect passive articular participle from αποκρυπτω — apokruptō old verb, to hide, to conceal from (1 Corinthians 2:7; Ephesians 3:9).

But now it hath been manifested (νυν δε επανερωτη — nun de ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to make manifest (πανερος — phaneros). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

God was pleased (ητελησεν ο τεος — ēthelēsen ho theos). First aorist active indicative of τελω — thelō to will, to wish. “God willed” this change from hidden mystery to manifestation.

To make known (γνωρισαι — gnōrisai). First aorist active infinitive of γνωριζω — gnōrizō (from γινωσκω — ginōskō). Among the Gentiles (εν τοις ετνεσιν — 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” (το πλουτος της δοχης του μυστηριου τουτου — to ploutos tēs doxēs tou mustēriou 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 (ο — ho). Grammatical gender (neuter) agreeing with μυστηριου — mustēriou (mystery), supported by A B P Vulg., though ος — hos (who) agreeing with Χριστος — 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” (Χριστος εν υμιν η ελπις της δοχης — Christos en humin hē elpis tēs doxēs). He is addressing Gentiles, but the idea of εν — 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 Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα — Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18).

Whom (ον — hon). That is, “Christ in you, the hope of glory.”

We proclaim (καταγγελλομεν — 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 (αγγελλω — aggellō) throughout (κατα — kata), to proclaim far and wide (Acts 13:5).

Admonishing (νουτετουντες — nouthetountes). Old verb from νουτετης — nouthetēs admonisher (from νουσ τιτημι — nousδιδασκοντες — tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον — didaskontes) about doctrine. Such teaching calls for “all wisdom”

Every man (ινα παραστησωμεν — panta anthrōpon). Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott).

That we may present (ινα — hina parastēsōmen). Final use of παριστημι — hina and first aorist active subjunctive of τελειον — paristēmi for which see note on Colossians 1:22, the final presentation to Christ.

Perfect (τελειος — teleion). Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; 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.

Whereunto (εις ο — eis ho). That is “to present every man perfect in Christ.”

I labour also (και κοπιω — kai kopiō). Late verb κοπιαω — kopiaō from κοπος — kopos (toil), to grow weary from toil (Matthew 11:28), to toil on (Philemon 2:16), sometimes for athletic training. In papyri.

Striving (αγωνιζομενος — agōnizomenos). Present middle participle of common verb αγωνιζομαι — agōnizomai (from αγων — agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner.

Working (ενεργειαν — energeian). Our word “energy.” Late word from ενεργης — energēs (εν εργον — enενεργεω ενεργουμενην — ergon), efficiency (at work). Play on the word here with the present passive participle of εν δυναμει — energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite.