See on 2 Corinthians 3:6.

To be partakers of the inheritance (εἰς τὴν μερίδα τοῦ κλήρου).

Lit., for the portion of the lot; that is, the portion which is the lot. Compare Acts 8:21, where the two words are coordinated.

In light (ἐν τῷ φωτί)

Connect with inheritance: the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See John 3:21; John 11:9; John 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 1 John 2:10.

See on Mark 2:10.

Translated (μετέστησεν)

The word occurs five times in the New Testament: of putting out of the stewardship, Luke 16:4; of the removal of Saul from the kingdom, Acts 13:22; of Paul turning away much people, Acts 19:26; and of removing mountains, 1 Corinthians 13:2. A change of kingdoms is indicated.

Kingdom

Hence God's kingdom is in the present, no less than in heaven. See on Luke 6:20.

Of His dear Son (τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ)

Lit., of the Son of His love. So Rev. The Son who is the object of His love, and to whom, therefore, the kingdom is given. See Psalm 2:7, Psalm 2:8; Hebrews 1:3-9. It is true that love is the essence of the Son as of the Father; also, that the Son's mission is the revelation of the Father's love; but, as Meyer correctly says, "the language refers to the exalted Christ who rules."

See on Romans 3:24. Continuing the image of an enslaved and ransomed people. Omit through His blood.

Forgiveness (ἄφεσιν)

See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians "into unity and redemption (ἀπολύτρωσιν) and communion of powers." The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator.

In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philippians 2:6-11.

See on Revelation 13:14. For the Logos (Word) underlying the passage, see on John 1:1. Image is more than likeness which may be superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God, Philippians 2:6 (note), and the effulgence of the Father's glory, Hebrews 1:3. Also 1 John 1:1.

Of the invisible God (τοῦ Θεοῦ τοῦ ἀοράτου)

Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on Revelation 13:14.

The first born of every creature (πρωτότοκος πασῆς κτίσεως)

Rev., the first-born of all creation. For first-born, see on Revelation 1:5; for creation, see on 2 Corinthians 5:17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the creation. Compare before all things, Colossians 1:17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto (εἰς) Him, as they are elsewhere declared to be unto God. Compare Psalm 89:27; Hebrews 1:2.

Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus "one body in Christ," Romans 12:5; "fellow-workers in Jesus Christ," Romans 16:3. Compare Romans 16:7, Romans 16:9, Romans 16:11; 1 Corinthians 1:30; 1 Corinthians 4:15, etc.

All things (τὰ πάντα)

The article gives a collective sense - the all, the whole universe of things. Without the article it would be all things severally.

Were created (ἐκτίσθη)

See on John 1:3. The aorist tense, denoting a definite historical event.

Visible - invisible

Not corresponding to earthly and heavenly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the souls of men.

Thrones, dominions, principalities, powers (θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι)

Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities (ἀρχαὶ) and powers (ἐξουσίαι) occur together, principalities always precedes, and that δύναμις power (see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thrones, A.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it.

All things (τὰ πάντα)

Recapitulating. Collectively as before.

Were created (ἔκτισται)

Rev., correctly, have been created. The perfect tense instead of the aorist, as at the beginning of the verse. "The latter describes the definite, historical act of creation; the former the continuous and present relations of creation to the Creator" (Lightfoot). So John 1:3. "Without Him did not any thing come into being (ἐγένετο, aorist) which hath come into being" (and exists, γέγονεν, see note).

continued...

Both words are emphatic. Ἔστιν is, is used as in John 8:58 (see note), to express Christ's absolute existence. "He emphasizes the personality, is the preexistence" (Lightfoot). For similar emphasis on the pronoun, see Ephesians 2:14; Ephesians 4:10, Ephesians 4:11; 1 John 2:2; Revelation 19:15.

Before all things

In time.

By Him (ἐν αὐτῷ)

In Him as Colossians 1:16. So Rev.

Consist (συνέστηκεν)

Cohere, in mutual dependence. Compare Acts 27:28; Hebrews 1:3. For other meanings of the verb, see on Romans 3:5. Christ not only creates, but maintains in continuous stability and productiveness. "He, the All-powerful, All-holy Word of the Father, spreads His power over all things everywhere, enlightening things seen and unseen, holding and binding all together in Himself. Nothing is left empty of His presence, but to all things and through all, severally and collectively, He is the giver and sustainer of life.... He, the Wisdom of God, holds the universe in tune together. He it is who, binding all with each, and ordering all things by His will and pleasure, produces the perfect unity of nature and the harmonious reign of law. While He abides unmoved forever with the Father, He yet moves all things by His own appointment according to the Father's will" (Athanasius).

Emphatic. The same who is before all things and in whom all things consist.

The head of the body, the Church

The Church is described as a body, Romans 12:4 sq.; 1 Corinthians 12:12-27; 1 Corinthians 10:17, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare Colossians 2:19; Ephesians 1:22, Ephesians 1:23; Ephesians 4:4, Ephesians 4:12, Ephesians 4:15, Ephesians 4:16; Ephesians 5:23, Ephesians 5:30.

Who is the beginning (ὅς ἐστιν ἀρχὴ)

Who is, equivalent to seeing He is. Beginning, with reference to the Church; not the beginning of the Church, but of the new life which subsists in the body - the Church.

The first-born from the dead (πρωτότοκος ἐκ τῶν νεκρῶν)

Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1 Corinthians 15:20, 1 Corinthians 15:23, and Prince of life, Acts 3:15 (note) See on Revelation 1:5, where the phrase is slightly different, "first-born of the dead." He comes forth from among the dead as the first-born issues from the womb. Compare Acts 2:4, "having loosed the pains of death," where the Greek is ὠδῖνας birth-throes. There is a parallelism between first-born of the creation and first-born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike; but the parallelism is not complete. "He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself created" (Dwight).

In all things

The universe and the Church.

Might have the preeminence (γένηται πρωτεύων)

Lit., might become being first. Πρωτεύω to be first only here in the New Testament. Γένηται become states a relation into which Christ came in the course of time: ἐστιν is (the first-born of all creation) states a relation of Christ's absolute being. He became head of the Church through His incarnation and passion, as He is head of the universe in virtue of His absolute and eternal being. Compare Philippians 2:6, "being (ὑπάρχων) in the form of God - was made (γενόμενος) obedient unto death." This sense is lost in the rendering might have the preeminence.

Εὐδοκέω to think it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9 since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers.

Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22).

There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. "From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light" (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him.

Dwell (κατοικῆσαι)

Permanently. See on Luke 11:26. Compare the Septuagint usage of κατοικεῖν permanent dwelling, and παροικεῖν transient sojourning. Thus Genesis 37:1, "Jacob dwelt (permanently, κατῴκει) in the land where his father sojourned (παρῷκησεν A.V., was a stranger). Perhaps in contrast with the partial and transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, Ephesians 2:22 (κατοικητήριον τοῦ Θεοῦ habitation of God); of the Son, Ephesians 3:17; and of the Spirit, James 4:5.

Only here in the New Testament. Having concluded peace; see on John 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemaker, only in Matthew 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Ephesians 2:15.

To reconcile (ἀποκαταλλάξαι)

Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienated, as if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω to reconcile, see on Romans 5:10.

All things (τὰ πάντα)

Must be taken in the same sense as in Colossians 1:16, Colossians 1:17, Colossians 1:18, the whole universe, material and spiritual. The arrangement of clauses adopted by Rev. is simpler.

To God, in the active sense.

Mind (διανοίᾳ)

See on imagination, Luke 1:51. The spiritual seat of enmity.

By wicked works (ἐν τοῖς ἔγροις τοῖς πονηροῖς)

Rev., better, in your evil works. In the performance of - the sphere in which, outwardly, their alienation had exhibited itself.

Which consisted of flesh; without which there could have been no death (see next clause).

To present (παραστῆσαι)

Purpose of the reconciliation. Compare Romans 8:30. See on shewed himself, Acts 1:3. Compare Romans 12:1, where it is used of presenting a sacrifice.

Holy, unblamable, unreprovable (ἁγίους, ἀμώμους, ἀνεγκλήτους)

Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14.

In His sight (κατεώπιον αὐοτῦ)

Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον before, in the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον before, is used in the former sense, Luke 12:9. Ἔμπροσθεν before, occurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9 sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness.

The verb means to stay at or with (ἐπί). So Philippians 1:24, to abide by the flesh. See on Romans 6:1. The faith is not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better.

Grounded and settled (τεθελεωμένοι καὶ ἑδραῖοι)

For grounded, see on settle, 1 Peter 5:10; compare Luke 6:48, Luke 6:49; Ephesians 3:17. Settled, from ἕδρα a seat. Rev., steadfast. See 1 Corinthians 7:37; 1 Corinthians 15:58, the only other passages where it occurs. Compare ἑδραίωμα ground, 1 Timothy 3:15. Bengel says: "The former is metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which believers themselves possess."

Moved away (μετακινούμενοι)

The present participle signifying continual shifting. Compare 1 Corinthians 15:58.

To every creature (ἐν πάσῃ κτίσει)

Rev, correctly, in all creation. See on 2 Corinthians 5:17, and compare Colossians 1:15.

Omit who. Now is temporal: in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it.

In my sufferings

Not as our idiom, rejoice in, as rejoice in the Lord, but in the midst of; while enduring.

Fill up (ἀνταναπληρῶ)

Only here in the New Testament. Lit., fill up in turn. Rev., on my part (ἀντί) Ἁναπληρόω to fill up occurs 1 Corinthians 14:16; 1 Corinthians 16:17; Galatians 6:2, and elsewhere. The double compound προσαναπληρόω to fill up by adding, 2 Corinthians 9:12 (note); 2 Corinthians 11:9. Ἁντί on my part offsets Christ in the next clause. Lightfoot explains well: "It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents," and not merely the correspondence of the supply with the deficiency.

That which is lacking of the afflictions of Christ (τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ)

Lacking, lit., behind. Used with different compounds of πληρόω to fill, 1 Corinthians 16:17; 2 Corinthians 9:12; 2 Corinthians 11:9; Philippians 2:30. Of the afflictions of Christ. The afflictions which Christ endured; which belonged to Him: not Paul's afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie).

These afflictions do not include Christ's vicarious sufferings, which are never denoted by θλίψεις tribulations. That which is lacking of the afflictions of Christ signifies that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out Christ's work. Compare 2 Corinthians 1:5, 2 Corinthians 1:7; Philippians 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence the present tense, I am filling up, denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and shall have come up "out of great tribulation" to sit at the marriage-supper of the Lamb.

In my flesh

Connect with fill up.

For His body's sake, which is the Church

Σάρξ flesh is never used of a metaphorical organism like the Church, but σῶμα body. See on flesh, Romans 7:5, sec. 3. In Colossians 1:22, flesh was used with body in order to define the reference of body to the fleshly human organism of Christ. Compare John 1:14. Here σῶμα body only, defined by Church.

From οἶκος house and νέμω to dispense or manage. Hence οἰκονόμος a house-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10 of the divine government or regulation of the world.

For you (εἰς ὑμᾶς)

Rev., more strictly, to youward. Connect with was given. The stewardship was assigned to me with you as its object. Compare Ephesians 3:2; Romans 15:16.

To fulfill (πληρῶσαι)

Fully discharge my office, so that the divine intent shall be fully carried out in the preaching of the Gospel to the Gentiles no less than to the Jews. Compare fully preached, Romans 15:19.

See on Romans 11:25. The kindred word μεμύημαι I have been initiated (A.V., instructed) occurs Philippians 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as "fellow-initiates (συμμύσται), or students of the mysteries, with Paul" (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge. So, "to know the mysteries," Matthew 13:11; "revelation of the mystery," Romans 16:25; made known, Ephesians 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans 16:25, Romans 16:26.

From ages - generations (ἀπὸ - αἰώνων - γενεῶν)

The unit and the factors: the aeon or age being made up of generations. Compare Ephesians 3:21, where the literal translation is unto all the generations of the age of the ages. The preposition ἀπὸ from, differs from πρό before (1 Corinthians 2:7), as marking the point from which concealment could properly begin. Before the beginning of the ages of the world the counsel of God was ordained, but not concealed, because there were no human beings from whom to conceal it. The concealment began from the beginning of the world, with the entrance of subjects to whom it could be a fact.

Lit., willed to make known. Rev., was pleased. Hence the apostles who were called to make known the Gospel were such by the will of God (Colossians 1:1).

Riches

See on Romans 2:4.

Of the glory of this mystery among the Gentiles

The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Colossians 1:12; compare Romans 8:18, Romans 8:21; 2 Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare "the same Lord is rich unto all," Romans 10:12; and beggarly elements, Galatians 4:9.

Which is Christ in you

The readings differ. Some read ὅς, masculine, which, referring to the riches: others ὃ, neuter, which, referring to mystery. The latter corresponds with Colossians 2:2, the mystery of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles; either as constituting the richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords with among the Gentiles, the former with dwell in your hearts, Ephesians 3:17. Compare Romans 8:10; 2 Corinthians 13:5; Galatians 4:19.

The hope of glory (ἡ ἐλπὶς τῆς δόξης)

Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear "the second time unto salvation" (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7

Rev., admonishing. See on Acts 20:31. Compare νουθεσίᾳ admonition, Ephesians 6:4.

Every

Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic repetitions of all or every, compare 1 Corinthians 10:1, 1 Corinthians 10:2; 1 Corinthians 12:13; Romans 9:6, Romans 9:7; Romans 11:32, etc.

In all wisdom (ἐν πάσῃ σοφίᾳ)

In every form of wisdom. Thus opposed to the idea of esoteric and exoteric wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Colossians 2:2, Colossians 2:3.

Perfect

Compare 1 Corinthians 2:6, 1 Corinthians 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesses, which designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: "The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fully initiated, for he has been admitted as ἐπόπτης eye-witness of its most profound, most awful secrets."

Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contending in the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα we strive for ὀνειδιζόμεθα we suffer reproach; and there is a similar combination, Philippians 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: "Labor ye one with another (συγκοπιᾶτε); strive together (συναθλεῖτε, see Philippians 1:27); run together, suffer together, go to rest together, arise together" (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: "Who have labored (κοπιάσαντες) much, and contended (ἀγωνισάμενοι) honorably" (ii. 7). See on 1 Corinthians 9:24-27.

Striving (ἀγωνιζόμενος)

From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός of horses; γυμνικός gymnastic; μουσικός of music; χάλκεος, where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contest and ἀγωνίζομαι to contend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25 (note); 1 Thessalonians 2:2.

Working (ἐνέργειαν)

From ἐνεργής ἐν in, ἔργον work; lit. being in or at work. See on 1 Corinthians 16:9. Ἐνέργεια is the state of being at work; energy, efficiency. Used only of superhuman energy, good or evil.

Which worketh (τὴν ἐνεργουμένην)

Kindred with the preceding. See on James 5:16.

Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13.

What great conflict I have (ἡλίκον ἀγῶνα ἔχω)

Rev., how greatly I strive. Ἡλίκον what great, only here and James 3:5. Conflict, continuing the metaphor of Colossians 1:29. Here of inward conflict, anxiety, prayer, as Colossians 4:12.

Laodicaea

See on Revelation 3:14.

And for as many as (καὶ ὅσοι)

Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul.

Not so much tranquilized as braced. See on John 14:16.

Knit together (συμβιβασθέντες)

See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13 (compare 1 Corinthians 2:16); Psalm 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10, assuredly gathering, Rev., concluding.

Full assurance (πληροφορίας)

Or fullness. See Hebrews 6:11; Hebrews 10:22.

Of understanding (συνέσεως)

See on Mark 12:33; see on Luke 2:47.

To the acknowledgment (εἰς ἐπίγνωσιν)

Wrong. Ἑπίγνωσις is the full knowledge, as Colossians 1:9 (note). Rev., that they may know.

Of God

The best textual authorities add Χριστοῦ of Christ. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare Colossians 1:27.

Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see Colossians 3:1, "where Christ is on the right hand of God seated (there)." James 1:17, "Every perfect gift is from above, coming down." Grammatically, hidden may be taken as an attribute of treasures; "in whom the hidden treasures are contained;" but the other is preferable. The words which immediately follow in Colossians 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ.

Wisdom and knowledge

See on Romans 11:33.

Only here and James 1:22. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishop, says: "He that fails in this, does not deceive the visible bishop, but attempts to cheat (παραλογίζεται) the Invisible" (Epistle to Magnesians, 3). The word is found in the Septuagint, Joshua 9:22; 1 Samuel 19:17; 2 Samuel 21:5.

Enticing words (πιθανολογίᾳ)

Rev., persuasiveness of speech. Only here in the New Testament. In classical Greek, of probable argument as opposed to demonstration. So Plato: "Reflect whether you are disposed to admit of probability (πιθανολογίᾳ) and figures of speech in matters of such importance" ("Theaetetus," 163). Compare 1 Corinthians 2:4.

Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Philippians 1:13.

Steadfastness (στερέωμα)

Only here in the New Testament. See on 1 Peter 5:9. The kindred adjective στερεός solid, occurs 2 Timothy 2:19; Hebrews 5:12; 1 Peter 5:9; and the verb στερεόω to make solid, Acts 3:7; Acts 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front, close phalanx. The verb is found in this sense in the Apocrypha, 1 Macc. 10:50, "ἐστερέωσε τὸν πόλεμον, he solidified the battle; massed his lines. Compare Ezekiel 13:5, where the noun has the sense of stronghold: "They stood not ἐν στερέωματι in the stronghold." So Psalm 17:2, "The Lord is my strength;" stronghold or bulwark. The firmament, Genesis 1:6; Ezekiel 1:22. In Esther 9:22, of the confirmation of a letter.

By transmission from (παρά) your teachers.

Christ Jesus the Lord (τὸν Χριστόν Ἱησοῦν τὸν Κὑριον)

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

Note the change of metaphor from the solidity of military array to walking, rooting of a tree, and then to building. The metaphors of rooting and being founded occur together, Ephesians 3:17. Compare 1 Corinthians 3:9. In Jeremiah 1:10, ἐκριζοῦν to root out is applied to a kingdom, and the words to build and to plant follow. It must be said that ῥιζόω to cause to take root is often used in the sense of firmness or fixedness without regard to its primary meaning. Built up. The preposition ἐπί upon indicates the placing of one layer upon another. See on Acts 20:32, and see on 1 Corinthians 3:9. Compare 1 Corinthians 3:10-14; Ephesians 2:20. note also the change of tenses: having been rooted (perfect participle), being (in process of) built up and strengthened (present participle).

In Him (ἐν αὐτῶ)

Rather than upon Him, as might have been expected. In this and in the Ephesian epistle, Christ is represented as the sphere within which the building goes on. Compare Ephesians 2:20. The whole upbuilding of the Church proceeds within the compass of Christ's personality, life, and power.

Thanksgiving (εὐχαριστίᾳ)

For Paul's emphasis on thanksgiving, see Romans 1:21; Romans 14:6; 2 Corinthians 1:11; 2 Corinthians 4:15; 2 Corinthians 9:11, 2 Corinthians 9:12; Ephesians 5:20; 1 Timothy 2:1, etc. Εὐχαριστός thankful, εὐχαριστεῖν to give thanks, εὐχαριστία thanksgiving, are found only in Paul's writings.

Lit., see to it.

Lest any man spoil you (μὴ τὶς ἔσται ὑμᾶς ὁ συλαγωγῶν)

The Greek is more precise and personal: lest there shall be any one that maketh spoil. So Rev. Συλαγωγέω to carry off booty, only here in the New Testament. A very strong expression for the work of the false teachers; make you yourselves a booty. The A.V. is ambiguous, and might be taken to mean corrupt or damage you.

Philosophy and vain deceit (τῆς φιλοσοφίας καὶ κενῆς ἀπάτης)

Rev. gives the force of the article, his philosophy: καὶ and is explanatory, philosophy which is also vain deceit. Hence the warning is not against all philosophy. Φιλοσοφία, philosophy, only here in the New Testament. It had originally a good meaning, the love of wisdom, but is used by Paul in the sense of vain speculation and with special reference to its being the name by which the false teachers at Colossae designated not only their speculative system, but also their practical system, so that it covered their ascetic practices no less than their mysticism. Bishop Lightfoot remarks upon the fact that philosophy, by which the Greeks expressed the highest effort of the intellect, and virtue (ἀρετή), their expression for the highest moral excellence, are each used but once by Paul, showing "that the Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or practice, which it had introduced."

After the tradition

Connect with the whole phrase philosophy and vain deceit, as descriptive of its source and subject matter. Others connect with make spoil. The term is especially appropriate to the Judaeo-Gnostic teachings in Colossae, which depended for their authority, not on ancient writings, but on tradition. The later mystical theology or metaphysic of the Jews was called Kabbala, literally meaning reception or received doctrines, tradition.

Rudiments (στοιχεῖα)

See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Colossians 2:11, Colossians 2:21, and Galatians 4:9.

Of the world

Material as contrasted with spiritual.

See on Colossians 1:19.

Godhead (θεότητος)

Only here in the New Testament. See on Romans 1:20, where θειότης divinity or godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel: "Not the divine attributes, but the divine nature."

Bodily (σωματικῶς)

In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead eternally dwells in Christ. The present tense κατοικεῖ dwelleth, is used like ἐστιν is (the image), Colossians 1:15, to denote an eternal and essential characteristic of Christ's being. The indwelling of the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when He was "in the form of God" (Philippians 2:6). The Word in the beginning, was with God and was God (John 1:1). It dwelt in Him during His incarnation. It was the Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (John 1:14; compare 1 John 1:1-3). The fullness of the Godhead dwells in His glorified humanity in heaven.

2. The fullness of the Godhead dwells in Him in a bodily way, clothed the body. This means that it dwells in Him as one having a human body. This could not be true of His preincarnate state, when He was "in the form of God," for the human body was taken on by Him in the fullness of time, when "He became in the likeness of men" (Philippians 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.

"O, for a sight, a blissful sight

Of our Almighty Father's throne!

There sits the Savior crowned with light,

Clothed in a body like our own.

"Adoring saints around Him stand,

And thrones and powers before Him fall;

The God shines gracious through the man,

continued...

Rev., made full. Compare John 1:16; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare John 17:21; Acts 17:28.

Compare Mark 14:58; 2 Corinthians 5:1. In allusion to the literal circumcision insisted on by the false teachers.

In the putting off (ἐν τῇ ἀπεκδύσει)

Only here in the New Testament; and the kindred verb ἀπεκδύομαι to put off only Colossians 2:15 and Colossians 3:9. The verb ἐκδύομαι means to strip off from one's self, as clothes or armor; ἐκ out of, having the force of getting out of one's garments. By the addition to the verb of ἀπό from, there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self. In the putting off, is in the act or process of. Not by.

The body of the sins of the flesh (τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς)

Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, "the flesh with its passions and lusts" (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα body and σάρξ flesh, see on flesh, Romans 7:5, sec. 3.

In the circumcision of Christ (ἐν τῇ περιτομῇ τοῦ Χριστοῦ)

The spiritual circumcision effected through Christ. See Ephesians 2:11; Philippians 3:3; Romans 2:29. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside.