ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ.
I. 1, 2]
ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός, 2τοῖς ἐν Κολοσσαῖς >
1, 2. ‘Paul, an apostle of Christ Jesus by no personal merit but by God’s gracious will alone, and Timothy, our brother in the faith, to the consecrated people of God in Colossæ, the brethren who are stedfast in their allegiance and faithful in Christ. May grace the well-spring of all mercies, and peace the crown of all blessings, be bestowed upon you from God our Father.’
1. ἀπόστολος] On the exceptional omission of this title in some of St Paul’s epistles see Phil. i. 1. Though there is no reason for supposing that his authority was directly impugned in the Colossian Church, yet he interposes by virtue of his Apostolic commission and therefore uses his authoritative title.
διὰ θελήματος Θεοῦ] As in 1 Cor. i. 1, 2 Cor. i. 1, Ephes. i. 1, 2 Tim. i. 1. These passages show that the words cannot have a polemical bearing. If they had been directed against those who questioned his Apostleship, they would probably have taken a stronger form. The expression must therefore be regarded as a renunciation of all personal worth, and a declaration of God’s unmerited grace; comp. Rom. ix. 16 ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ. The same words διὰ θελήματος θεοῦ are used in other connexions in Rom. xv. 32, 2 Cor. viii. 5, where no polemical reference is possible.
Τιμόθεος] The name of this disciple is attached to the Apostle’s own in the heading of the Philippian letter, which was probably written at an earlier stage in his Roman captivity. It appears also in the same connexion in the Epistle to Philemon, but not in the Epistle to the Ephesians, though these two letters were contemporaneous with one another and with the Colossian letter. For an explanation of the omission, see the introduction to that epistle.
In the Epistles to the Philippians and to Philemon the presence of Timothy is forgotten at once (see Phil. i. 1). In this epistle the plural is maintained throughout the thanksgiving (vv. 3, 4, 7, 8, 9), but afterwards dropped, when the Apostle begins to speak in his own person (i. 23, 24), and so he continues to the end. The exceptions (i. 28, iv. 3) are rather apparent than real.
ὁ ἀδελφός] Timothy is again designated simply ‘the brother’ in 2 Cor. i. 1, Philem. 1, but not in Heb. xiii. 23, where the right reading is τὸν ἀδελφὸν ἡμῶν. The same designation is used of Quartus (Rom. xvi. 23), of Sosthenes (1 Cor. i. 1), of Apollos (1 Cor. xvi. 12); comp. 2 Cor. viii. 18, ix. 3, 5, xii. 18. As some designation seemed to be required, and as Timothy could not be called an Apostle (see Galatians, p. 96, note 2), this, as the simplest title, would naturally suggest itself.
2. Κολοσσαῖς] For the reasons why this form is preferred here, while Κολασσαεῖς is adopted in the heading of the epistle, see above, p. 16 sq.
I. 3]
← ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν.
3Εὐχαριστοῦμεν τῷ Θεῷ [καὶ] πατρὶ τοῦ Κυρίου →
ἁγίοις] ‘saints,’ i.e. the people consecrated to God, the Israel of the new covenant; see the note on Phil. i. 1. This mode of address marks the later epistles of St Paul. In his earlier letters (1, 2 Thess., 1, 2 Cor., Gal.) he writes τῇ ἐκκλησίᾳ, ταῖς ἐκκλησίαις. The change begins with the Epistle to the Romans, and from that time forward the Apostle always uses ἁγίοις in various combinations in addressing Churches (Rom., Phil., Col., Ephes.). For a similar phenomenon, serving as a chronological mark, see the note on ἡ χάρις, iv. 18. The word ἁγίοις must here be treated as a substantive in accordance with its usage in parallel passages, and not as an adjective connected with ἀδελφοῖς. See the next note.
καὶ πιστοῖς ἀδελφοῖς] This unusual addition is full of meaning. Some members of the Colossian Church were shaken in their allegiance, even if they had not fallen from it. The Apostle therefore wishes it to be understood that, when he speaks of the saints, he means the true and stedfast members of the brotherhood. In this way he obliquely hints at the defection. Thus the words καὶ πιστοῖς ἀδελφοῖς are a supplementary explanation of τοῖς ἁγίοις. He does not directly exclude any, but he indirectly warns all. The epithet πιστὸς cannot mean simply ‘believing’; for then it would add nothing which is not already contained in ἁγίοις and ἀδελφοῖς. Its passive sense, ‘trustworthy, stedfast, unswerving,’ must be prominent here, as in Acts xvi. 15 εἰ κεκρίκατέ με πιστὴν τῷ Κυρίῳ εἶναι. See Galatians p. 155.
ἐν Χριστῷ] most naturally connected with both words πιστοῖς ἀδελφοῖς, though referring chiefly to πιστοῖς; comp. Ephes. vi. 21 πιστὸς δίακονος ἐν Κυρίῳ, 1 Tim. i. 2 γνησίῳ τέκνῳ ἐν πίστει. For the expression πιστὸς ἐν Χριστῷ, ἐν Κυρίῳ, see also 1 Cor. iv. 17, Ephes. i. 1. The Apostle assumes that the Colossian brethren are ‘stedfast in Christ.’ Their state thus contrasts with the description of the heretical teacher, who (ii. 19) οὐ κρατεῖ τὴν κεφαλήν.
χάρις κ.τ.λ.] On this form of salutation see the note to 1 Thess. i. 1.
πατρὸς ἡμῶν] The only instance in St Paul’s epistles, where the name of the Father stands alone in the opening benediction without the addition of Jesus Christ. The omission was noticed by Origen (Rom. 1. § 8, IV. p. 467), and by Chrysostom (ad loc. XI. p. 324, Hom. in 2 Cor. XXX, x. p. 651). But transcribers naturally aimed at uniformity, and so in many copies we find the addition καὶ Κυρίου Ἰησοῦ Χριστοῦ. The only other exception to the Apostle’s usual form is in 1 Thessalonians, where the benediction is shorter still, χάρις ὑμῖν καὶ εἰρήνη, and where likewise the copyists have supplied words to lengthen it out in accordance with St Paul’s common practice.
3–8. ‘We never cease to pour forth our thanksgiving to God the Father of our Lord Jesus Christ on your account, whensoever we pray to Him. We are full of thankfulness for the tidings of the faith which ye have in Christ Jesus, and the love which ye show towards all the people of God, while ye look forward to the hope which is stored up for you in heaven as a treasure for the life to come. This hope was communicated to you in those earlier lessons, when the Gospel was preached to you in its purity and integrity—the one universal unchangeable Gospel, which was made known to you, even as it was carried throughout the world, approving itself by its fruits wheresoever it is planted. For, as elsewhere, so also in you, these fruits were manifested from the first day when ye received your lessons in, and apprehended the power of, the genuine Gospel, which is not a law of ordinances but a dispensation of grace, not a device of men but a truth of God. Such was the word preached to you by Epaphras, our beloved fellow-servant in our Master’s household, who in our absence and on our behalf has ministered to you the Gospel of Christ, and who now brings back to us the welcome tidings of the love which ye show in the Spirit.’
3. εὐχαριστοῦμεν] See the notes on 1 Thess. i. 2.
πατρὶ] If the καὶ be omitted, as the balance of authorities appears to suggest, the form of words here is quite exceptional. Elsewhere it runs ὁ θεὸς καὶ πατὴρ τοῦ Κυρίου, Rom. XV. 6, 2 Cor. i. 3, xi. 31, Ephes. i. 3 (v.l.), 1 Pet. i. 3; comp. Rev. i. 6: and in analogous cases, such as ὁ θεὸς καὶ πατὴρ ἡμῶν, the rule is the same. See the note on Clem. Rom. § 7. In iii. 17 however we have τῷ θεῷ πατρί, where the evidence is more decisive and the expression quite as unusual. On the authorities for the various readings here see the detached note.
I. 4, 5]
← ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι· 4 ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην [ἣν ἔχετε] εἰς πάντας τοὺς ἁγίους, 5 διὰ τὴν →
πάντοτε κ.τ.λ.] We here meet the same difficulty about the connexion of the clauses, which confronts us in several of St Paul’s opening thanksgivings. The words πάντοτε and περὶ ὑμῶν must clearly be taken together, because the emphasis of περὶ ὑμῶν would be inexplicable, if it stood at the beginning of a clause. But are they to be attached to the preceding or to the following sentence? The connexion with the previous words is favoured by St Paul’s usual conjunction of εὐχαριστεῖν πάντοτε (see the note on Phil. i. 3), and by the parallel passage οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν in Ephes. i. 16. Thus the words will mean ‘We give thanks for you always in our prayers.’ For this absolute use of προσευχόμενοι see Matt. vi. 7, Acts xvi. 25.
4. ἀκούσαντες] ‘having heard’ from Epaphras (ver. 8); for the Apostle had no direct personal knowledge of the Colossian Church: see the introduction, p. 27 sq.
ἐν Χριστῷ Ἰησοῦ] to be connected with τὴν πίστιν ὑμῶν. The strict classical language would require τὴν ἐν Χ. Ἰ., but the omission of the article is common to the New Testament (e.g. ver. 8); see the note on 1 Thess. i. 1, and Winer § xx. p. 169 (ed. Moulton). The preposition ἐν here and in the parallel passage, Ephes. i. 15, denotes the sphere in which their faith moves, rather than the object to which it is directed (comp. 1 Cor. iii. 5); for, if the object had been meant, the natural preposition would have been ἐπὶ or εἰς (e.g. ii. 5). This is probably the case also in the passages where at first sight it might seem otherwise, e.g. 1 Tim. iii. 13, 2 Tim. iii. 15; for compare 2 Tim. i. 13 ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ, where the meaning is unambiguous. There is however authority in the LXX for the use of ἐν with πίστις, πιστεύειν, to denote the object, in Jer. xii. 6, Ps. lxxviii. 22, and perhaps in Mark i. 15, Rom. iii. 25, and (more doubtfully still) in Joh. iii. 15.
ἣν ἔχετε] See the detached note on the various readings.
5. διὰ τὴν ἐλπίδα] ‘for the hope,’ i.e. looking to the hope. The following reasons seem decisive in favour of connecting διὰ τὴν ἐλπίδα, not with εὐχαριστοῦμεν, but with τὴν πίστιν κ.τ.λ., whether ἣν ἔχετε be retained or not. (1) The great distance of εὐχαριστοῦμεν is against the former connexion; (2) The following clause, ἣν προηκοῦσατε κ.τ.λ., suggests that the words διὰ τὴν ἐλπίδα describe the motives of the Colossians for well-doing, rather than the reasons of the Apostle for thanksgiving: (3) The triad of Christian graces, which St Paul delights to associate together, would otherwise be broken up. This last argument seems conclusive; see especially the corresponding thanksgiving in 1 Thess. i. 3, μνημονεῦοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος κ.τ.λ., with the note there. The order is the same here, as there; and it is the natural sequence. Faith rests on the past; love works in the present; hope looks to the future. They may be regarded as the efficient, material, and final causes respectively of the spiritual life. Compare Polycarp Phil. 3 πίστιν ἥτις ἐστὶ μήτηρ πάντων ἡμῶν, ἐπακολουθούσης τῆς ἐλπίδος, προαγούσης τῆς ἀγάπης.
The hope here is identified with the object of the hope: see the passages quoted on Gal. v. 5. The sense of ἐλπίς, as of the corresponding words in any language, oscillates between the subjective feeling and the objective realisation; comp. Rom. viii. 24 τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις κ.τ.λ., where it passes abruptly from the one to the other.
I. 6]
← ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου, 6 τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστιν →
τὴν ἀποκειμένην] ‘which is stored up.’ It is the θησαυρὸς ἐν οὐρανῷ of the Gospels (Matt. vi. 20, 21, Luke xii. 34, xviii. 22).
προηκούσατε] ‘of which ye were told in time past.’ The preposition seems intended to contrast their earlier with their later lessons—the true Gospel of Epaphras with the false gospel of their recent teachers (see the next note). The expression would gain force, if we might suppose that the heretical teachers obscured or perverted the doctrine of the resurrection (comp. 2 Tim. ii. 18); and their speculative tenets were not unlikely to lead to such a result. But this is not necessary; for under any circumstances the false doctrine, as leading them astray, tended to cheat them of their hope; see ver. 23. The common interpretations, which explain προ- as meaning either ‘before its fulfilment’ or ‘before my writing to you,’ seem neither so natural in themselves nor so appropriate to the context.
τῆς ἀληθείας τοῦ εὐαγγελίου] ‘the truth of the Gospel,’ i.e. the true and genuine Gospel as taught by Epaphras, and not the spurious substitute of these later pretenders: comp. ver. 6 ἐν ἀληθείᾳ. See also Gal. ii. 5, 14, where a similar contrast is implied in the use of ἡ ἀληθεία τοῦ εὐαγγελίου.
6. τοῦ παρόντος εἰς ὑμᾶς ‘which reached you.’ The expression παρεῖναι εἰς is not uncommon in classical writers; comp. παρεῖναι πρὸς in Acts xii. 20, Gal. iv. 18, 20. So also εὑρεθῆναι εἰς (Acts viii. 40), γενέσθαι εἰς (e.g. Acts xxv. 15), and even εἶναι εἰς (Luke xi. 7). See Winer § l. p. 516 sq.
ἐν παντὶ τῷ κόσμῳ] For a similar hyperbole see Rom. i. 8 ἐν ὅλῳ τῷ κόσμῳ; comp. 1 Thess. i. 8, 2 Cor. ii. 14, ἐν παντὶ τόπῳ. More lurks under these words than appears on the surface. The true Gospel, the Apostle seems to say, proclaims its truth by its universality. The false gospels are the outgrowths of local circumstances, of special idiosyncrasies; the true Gospel is the same everywhere. The false gospels address themselves to limited circles; the true Gospel proclaims itself boldly throughout the world. Heresies are at best ethnic: truth is essentially catholic. See ver. 23 μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου ὁῦ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν.
I. 6]
← καρποφορούμενον καὶ αὐξανόμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ’ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ →
ἐστὶν καρποφορούμενον] ‘is constantly bearing fruit.’ The fruit, which the Gospel bears without fail in all soils and under every climate, is its credential, its verification, as against the pretensions of spurious counterfeits. The substantive verb should here be taken with the participle, so as to express continuity of present action; as in 2 Cor. ix. 12 οὐ μόνον ἐστὶν προσαναπληροῦσα κ.τ.λ., Phil. ii. 26 ἐπιποθῶν ἦν. It is less common in St Paul than in some of the Canonical writers, e.g. St Mark and St Luke; but probably only because he deals less in narrative.
Of the middle καρποφορεῖσθαι no other instance has been found. The voice is partially illustrated by κωδωνοφορεῖσθαι, σιδηροφορεῖσθαι, τυμπανοφορεῖσθαι, though, as involving a different sense of -φορεῖσθαι ‘to wear,’ these words are not exact parallels. Here the use of the middle is the more marked, inasmuch as the active occurs just below (ver. 10) in the same connexion, καρποφοροῦντες καὶ αὐξανόμενοι. This fact however points to the force of the word here. The middle is intensive, the active extensive. The middle denotes the inherent energy, the active the external diffusion. The Gospel is essentially a reproductive organism, a plant whose ‘seed is in itself.’ For this ‘dynamic’ middle see Moulton’s note on Winer § xxxviii. p. 319.
καὶ αὐξανόμενον] The Gospel is not like those plants which exhaust themselves in bearing fruit and wither away. The external growth keeps pace with the reproductive energy. While καρποφορούμενον describes the inner working, αὐξανόμενον gives the outward extension of the Gospel. The words καὶ αὐξανόμενον are not found in the received text, but the authority in their favour is overwhelming.
καθὼς καὶ ἐν ὑμῖν The comparison is thus doubled back, as it were, on itself. This irregularity disappears in the received text, καὶ ἐστὶν καρποφορούμενον καθὼς καὶ ἐν ὑμῖν, where the insertion of καὶ before καρποφορούμενον straightens the construction. For a similar irregularity see 1 Thess. iv. 1 παρακαλοῦμεν ἐν Κυρίῳ Ἰησοῦ ἵνα, καθὼς παρελάβετε παρ’ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀπέσκειν θεῷ, καθὼς καὶ περιπατεῖτε, ἵνα περισσεῦητε μᾶλλον, where again the received text simplifies the construction, though in a different way, by omitting the first ἵνα and the words καθὼς καὶ περιπατεῖτε. In both cases the explanation of the irregularity is much the same; the clause reciprocating the comparison (here καθὼς καὶ ἐν ὑμῖν, there καθὼς καὶ περιπατεῖτε) is an afterthought springing out of the Apostle’s anxiety not to withhold praise where praise can be given.
For the appearance of καὶ in both members of the comparison, καὶ ἐν παντὶ τῷ κόσμῳ ... καθὼς καὶ, comp. Rom. i. 13 καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἕθνεσιν; and in the reversed order below, iii. 13 καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, ὅυτως καὶ ὑμεῖς (with the note): see also Winer liii. p. 549 (ed. Moulton). The correlation of the clauses is thus rendered closer, and the comparison emphasized.
ἠκούσατε καὶ ἐπέγνωτε] The accusative is governed by both verbs equally, ‘Ye were instructed in and fully apprehended the grace of God.’ For this sense of ἀκούειν see below, ver. 23. For ἐπιγινώσκειν as denoting ‘advanced knowledge, thorough appreciation,’ see the note on ἐπίγνωσις, ver. 9.
τὴν χάριν τοῦ Θεοῦ] St Paul’s synonyme for the Gospel. In Acts xx. 24 he describes it as his mission to preach τὸ εὐαγγελίοντης χάριτος τοῦ θεοῦ. The true Gospel as taught by Epaphras was an offer of free grace, a message from God; the false gospel, as superposed by the heretical teachers, was a code of rigorous prohibitions, a system of human devising. It was not χάρις but δόγματα (ii. 14); not τοῦ θεοῦ but τοῦ κόσμου, τῶυ ἀνθρώπων (ii. 8, 20, 22). For God’s power and goodness it substituted self-mortification and self-exaltation. The Gospel is called ἡ χάρις τοῦ θεοῦ again in 2 Cor. vi. 1, viii. 9, with reference to the same leading characteristic which the Apostle delights to dwell upon (e.g. Rom. iii. 24, v. 15, Eph. ii. 5, 8), and which he here tacitly contrasts with the doctrine of the later intruders. The false teachers of Colossæ, like those of Galatia, would lead their hearers ἀθετεῖν τὴν χάριν τοῦ Θεοῦ (Gal. ii. 21); to accept their doctrine was ἐκπίπτειν τῆς χάριτος (Gal. v. 4).
I. 7, 8]
← Θεοῦ ἐν ἀληθείᾳ, 7καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ, 8 ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι. →
ἐν ἀληθείᾳ i.e. ‘in its genuine simplicity, without adulteration’: see the note on τῆς ἀληθείας τοῦ εὐαγγελίου, ver. 5.
7. καθὼς ἐμάθετε] ‘even as ye were instructed in it,’ the clause being an explanation of the preceding ἐν ἀληθείᾳ; comp. ii. 7 καθὼς ἐδιδάχθητε. On the insertion of καὶ before ἐμάθετε in the received text, and the consequent obscuration of the sense, see above, p. 29 sq. The insertion however was very natural, inasmuch as καθὼς καὶ is an ordinary collocation of particles and has occurred twice in the preceding verse.
Ἐπαφρᾶ] On the notices of Epaphras, and on his work as the evangelist of the Colossians, see above, p. 29 sq., p. 34 sq., and the note on iv. 12.
συνδούλου] See iv. 7. The word does not occur elsewhere in St Paul.
ὑπὲρ ἡμῶν] As the evangelist of Colossæ, Epaphras had represented St Paul there and preached in his stead; see above, p. 30. The other reading ὑπὲρ ὑμῶν might be interpreted in two ways: either (1) It might describe the personal ministrations of Epaphras to St Paul as the representative of the Colossians (see a similar case in Phil. ii. 25, iv. 18), and so it might be compared with Philem. 13 ἵνα ὑπὲρ σοῦ μοι διακονῇ; but this interpretation is hardly consistent with τοῦ Χριστοῦ. Or (2) It might refer to the preaching of Epaphras for the good of the Colossians; but the natural construction in this case would hardly be ὑπὲρ ὑμῶν (of which there is no direct example), but either ὑμῶν (Rom. xv. 8) or ὑμῖν (1 Pet. i. 12). The balance of external authority however is against it. Partly by the accidental interchange of similar sounds, partly by the recurrence of ὑπὲρ ὑμῶν in the context (vv. 3, 9), and partly also from ignorance of the historical circumstances, ὑμῶν would readily be substituted for ἡμῶν. See the detached note on various readings.
8. ὁ καὶ δηλώσας] ‘As he preached to you from us, so also he brought back to us from you the tidings, etc.’
ἐν πνεύματι] to be connected with τὴν ὑμῶν ἀγάπην. ‘The fruit of the Spirit is love,’ Gal. v. 22. For the omission of the article, τὴν ἐν πνεύματι, see the note on ver. 4.
I. 9]
← 9Διὰ τοῦτο καὶ ἡμεῖς, ἀφ’ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν →
9–14. ‘Hearing then that ye thus abound in works of faith and love, we on our part have not ceased, from the day when we received the happy tidings, to pray on your behalf. And this is the purport of our petitions; that ye may grow more and more in knowledge, till ye attain to the perfect understanding of God’s will, being endowed with all wisdom to apprehend His verities and all intelligence to follow His processes, living in the mind of the Spirit—to the end that knowledge may manifest itself in practice, that your conduct in life may be worthy of your profession in the Lord, so as in all ways to win for you the gracious favour of God your King. Thus, while ye bear fruit in every good work, ye will also grow as the tree grows, being watered and refreshed by this knowledge, as by the dew of heaven: thus will ye be strengthened in all strength, according to that power which centres in and spreads from His glorious manifestation of Himself, and nerved to all endurance under affliction and all long-suffering under provocation, not only without complaining, but even with joy: thus finally (for this is the crown of all), so rejoicing ye will pour forth your thanksgiving to the Universal Father, who prepared and fitted us all—you and us alike—to take possession of the portion which His goodness has allotted to us among the saints in the kingdom of light. Yea, by a strong arm He rescued us from the lawless tyranny of Darkness, removed us from the land of our bondage, and settled us as free citizens in our new and glorious home, where His Son, the offspring and the representative of His love, is King; even the same, who paid our ransom and thus procured our redemption from captivity—our redemption, which (be assured) is nothing else than the remission of our sins.’
9. Διὰ τοῦτο] ‘for this cause,’ i.e. ‘by reason of your progressive faith and love,’ referring not solely to ὁ καὶ δηλώσας κ.τ.λ. but to the whole of the preceding description. For διὰ τοῦτο καὶ ἡμεῖς in an exactly similar connexion, see 1 Thess. ii. 13; comp. Ephes. i. 15 διὰ τοῦτο κἀγὼ κ.τ.λ. In all these cases the καὶ denotes the response of the Apostle’s personal feeling to the favourable character of the news; ‘we on our part.’ This idea of correspondence is still further emphasized by the repetition of the same words: καὶ ἐν ὑμῖν ἀφ’ ἧς ἡμέρας ἠκούσατε (ver. 6), καὶ ἡμεῖς ἀφ’ ἧς ἡμέρας ἠκούσαμεν (ver. 9).
καὶ αἰτούμενοι] The words have an exact parallel in Mark xi. 24 (as correctly read) πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε.
ἵνα] With words like προσεύχεσθαι, αἰτεῖσθαι, etc., the earlier and stronger force of ἵνα, implying design, glides imperceptibly into its later and weaker use, signifying merely purport or result, so that the two are hardly separable, unless one or other is directly indicated by something in the context. See the notes on Phil. i. 9, and comp. Winer § xliv. p. 420 sq.
τὴν ἐπίγνωσιν] A favourite word in the later epistles of St Paul; see the note on Phil. i. 9. In all the four epistles of the first Roman captivity it is an element in the Apostle’s opening prayer for his correspondents’ well-being (Phil. i. 9, Ephes. i. 17, Philem. 6, and here). The greater stress which is thus laid on the contemplative aspects of the Gospel may be explained partly by St Paul’s personal circumstances, partly by the requirements of the Church. His enforced retirement and comparative leisure would lead his own thoughts in this direction, while at the same time the fresh dangers threatening the truth from the side of mystic speculation required to be confronted by an exposition of the Gospel from a corresponding point of view.
The compound ἐπίγνωσις is an advance upon γνῶσις, denoting a larger and more thorough knowledge. So Chrysostom here, ἔγνωτε, ἀλλὰ δεῖ τι καὶ ἐπιγνῶναι. Comp. Justin Mart. Dial. 3. p. 221 A, ἡ παρέχουσα αὐτῶν τῶν ἀνθρωπίνων καὶ τῶν θείων γνῶσιν , ἔπειτα τῆς τούτων θειότητος καὶ δικαιοσύνης ἐπίγνωσιν . So too St Paul himself contrasts γινώσκειν, γνῶσις, with ἐπιγινώσκειν, ἐπίγνωσις, as the partial with the complete, in two passages, Rom. i. 21, 38, 1 Cor. xiii. 12. With this last passage (ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι) compare Clem. Alex. Strom. i. 17, p. 369, παρὰ τῶν Ἑβραϊκῶν προφητῶν μέρη τῆς ἀληθείας οὐ κατ’ ἐπίγνωσιν λαβόντες, where κατ’ ἐπίγνωσιν is commonly but wrongly translated ‘without proper recognition’ (comp. Tatian ad Græc. 40). Hence also ἐπίγνωσις is used especially of the knowledge of God and of Christ, as being the perfection of knowledge: e.g. Prov. ii. 5, Hos. iv. 1, vi. 6, Ephes. i. 17, iv. 13, 2 Pet. i. 2, 8, ii. 20, Clem. Alex. Pæd. ii. 1, p. 173.
I. 10]
← πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 10περιπατῆσαι ἀξίως τοῦ Κυρίου εἰς πᾶσαν ἀρέσκειαν· ἐν παντὶ ἔργῳ →
σοφίᾳ καὶ συνέσει] ‘wisdom and intelligence.’ The two words are frequently found together: e.g. Exod. xxxi. 3, Deut. iv. 6, 1 Chron. xxii. 12, 2 Chron. i. 10 sq., Is. xi. 2, xxix. 14, Dan. ii. 20, Baruch iii. 23, 1 Cor. i. 19, Clem. Rom. 32. So too σοφοὶ καὶ συνετοί, Prov. xvi. 21, Matt. xi. 25, and elsewhere. In the parallel passage, Eph. i. 8, the words are ἐν πάσῃ σοφίᾳ καὶ φρονήσει, and the substitution of φρόνησις for σύνεσις there is instructive. The three words are mentioned together, Arist. Eth. Nic. i. 13, as constituting the intellectual (διανοητικαὶ) virtues. Σοφία is mental excellence in its highest and fullest sense; Arist. Eth. Nic. vi. 7 ἡ ἀκριβεστάτη τῶν ἐπιστημῶν ... ὥσπερ κεφαλὴν ἔχουσα ἐπιστήμη τῶν τιμιωτάτων (see Waitz on Arist. Organ. II. p. 295 sq.), Cicero de Off. i. 43 ‘princeps omnium virtutum,’ Clem. Alex. Pæd. ii. 2, p. 181, τελεία ... ἐμπεριλαβοῦσα τὰ ὅλα. The Stoic definition of σοφία, as ἐπιστήμη θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν, is repeated by various writers: e.g. Cic. de Off. ii. 5, Philo. Congr. erud. grat. 14, p. 530, [Joseph.] Macc. 2, Clem. Alex. Pæd. ii. 2, p. 181, Strom. i. 5, p. 333, Aristob. in Eus. Præp. Ev. xiii. 12 p. 667). And the glorification of σοφία by heathen writers was even surpassed by its apotheosis in the Proverbs and in the Wisdom of Solomon. While σοφία ‘wisdom’ is thus primary and absolute (Eth. Nic. vi. 7 μὴ μόνον τὰ ἐκ τῶν ἀρχῶν εἰδέναι ἀλλὰ καὶ περὶ τὰς ἀρχὰς ἀληθεύειν), both σύνεσις ‘intelligence’ and φρόνησις ‘prudence’ are derivative and special (Eth. Nic. vi. 12 τῶν ἐσχάτων καὶ τῶν καθ’ ἕκαστον). They are both applications of σοφία to details, but they work on different lines; for, while σύνεσις is critical, φρόνησις is practical; while σύνεσις apprehends the bearings of things, φρόνησις suggests lines of action: see Arist. Eth. Nic. vi. 11 ἡ μὲν γὰρ φρόνησις ἐπιτακτική ἐστιν ... ἡ δὲ σύνεσις κριτική. For σύνεσις see 2 Tim. ii. 7 νόει ὃ λέγω, δώσει γάρ σοι ὁ Κύριος σύνεσιν ἐν πᾶσιν. This relation of σοφία to σύνεσις explains why in almost every case σοφία (σοφός) precedes σύνεσις (συνετός), where they are found together, and also why in Baruch iii. 23 οἱ ἐκζητηταὶ τῆς συνέσεως, ὁδὸν δὲ σοφίας οὐκ ἔγνωσαν, we find σύνεσις implying a tentative, partial, approach to σοφία. The relation of σοφία to φρόνησις will be considered more at length in the note on the parallel passage, Ephes. i. 8.
πνευματικῇ] The word is emphatic from its position. The false teachers also offered a σοφία, but it had only a show of wisdom (ii. 23); it was an empty counterfeit calling itself philosophy (ii. 8); it was the offspring of vanity nurtured by the mind of the flesh (ii. 18). See 2 Cor. i. 12 οὐκ ἐν σοφίᾳ σαρκικῇ, where a similar contrast is implied, and 1 Cor. i. 20, ii. 5, 6, 13, iii. 19, where it is directly expressed by σοφία τοῦ κόσμου, σοφία ἀνθρώπων, σοφία τοῦ αἰῶνος τούτου, ἀνθρωπίνη σοφία, etc.
10. περιπατῆσαι ἀξίως κ.τ.λ.] So 1 Thess. ii. 12, Ephes. iv. i; comp. Phil. i. 27. The infinitive here denotes the consequence (not necessarily the purpose) of the spiritual enlightenment described in ἵνα πληρωθῆτε κ.τ.λ.; see Winer § xliv. p. 399 sq. With the received text τοῦ περιπατῆσαι ὑμᾶς ἀξίως κ.τ.λ. the connexion might be doubtful; but this reading is condemned by external evidence. The emphasis of the sentence would be marred by the insertion of ὑμᾶς. The end of all knowledge, the Apostle would say, is conduct.
τοῦ Κυρίου] i.e. ‘of Christ.’ In 1 Thess. ii. 12 indeed we have περιπατεῖν ἀξίως τοῦ Θεοῦ; but St Paul’s common, and apparently universal, usage requires us to understand ὁ Κύριος of Christ.
ἀρέσκειαν] i.e. ‘to please God in all ways’; comp. 1 Thess. iv. 1 πῶς δεῖ ὑμᾶς περιπατεῖν καὶ αρέσκειν Θεῷ. As this word was commonly used to describe the proper attitude of men towards God, the addition of τοῦ Θεοῦ would not be necessary: Philo Quis rer. div. her. 24 (I. p. 490) ὡς ἀποδεχομένου (τοῦ Θεοὖ τὰς ψυχῆς ἑκουσίου ἀρεσκείας, de Abrah. 25 (II. p. 20) τὰς πρὸς ἀρέσκειαν ὁρμάς, de Vict. Off. 8 (II. p. 257) διὰ πασῶν ἰέναι τῶν εἰς ἀρέσκειαν ὁδῶν, with other passages quoted by Loesner. Otherwise it is used especially of ingratiating oneself with a sovereign or potentate, e.g. Polyb. vi. 2. 12; and perhaps in the higher connexion, in which it occurs in the text, the idea of a king is still prominent, as e.g. Philo de Mund. Op. 50 (I. p. 34) πάντα καὶ λέγειν καὶ πράττειν ἐσπούδαζεν εἰς ἀρέσκειαν τοῦ πατρὸς καὶ βασιλέως. Towards men this complaisance is always dangerous and most commonly vicious; hence ἀρέσκεια is a bad quality in Aristotle [?] (Eth. Eud. ii. 3 τὸ λίαν πρὸς ἡδονήν) as also in Theophrastus (Char. 5 οὐκ ἐπὶ τῷ βελτίστῳ ἡδονῆς παρασκευαστική), but towards the King of kings no obsequiousness can be excessive. The ἀρέσκεια of Aristotle and Theophrastus presents the same moral contrast to the ἀρέσκεια here, as ἀνθρώποις ἀρέσκειν to Θεῷ ἀρέσκειν in such passages as 1 Thess. ii. 4, Gal. i. 10. Opposed to the ἀρέσκεια commended here is ἀνθρωπαρέσκεια condemned below, iii. 22.
ἐν παντὶ κ.τ.λ.] i.e. ‘not only showing the fruits of your faith before men (Matt. vii. 16), but yourselves growing meanwhile in moral stature (Eph. iv. 13).’
I. 11]
← ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ Θεοῦ· 11ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ →
τῇ ἐπιγνώσει] ‘by the knowledge.’ The other readings, ἐν τῇ ἐπιγνώσει, εἰς τὴν ἐπίγνωσιν, are unsuccessful attempts to define the construction. The simple instrumental dative represents the knowledge of God as the dew or the rain which nurtures the growth of the plant; Deut. xxxii. 2, Hos. xiv. 5.
11. δυναμούμενοι] A word found more than once in the Greek versions of the Old Testament, Ps. lxvii (lxviii). 29 (LXX), Eccles. x. 10 (LXX), Dan. ix. 27 (Theod.), Ps. lxiv (lxv). 4 (Aq.), Job xxxvi. 9 (Aq.), but not occurring elsewhere in the New Testament, except in Heb. xi. 34 and as a various reading in Ephes. vi. 10. The compound ἐνδυναμοῦν however appears several times in St Paul and elsewhere.
κατὰ τὸ κράτος] The power communicated to the faithful corresponds to, and is a function of, the Divine might whence it comes. Unlike δύναμις or ἰσχὺς, the word κράτος in the New Testament is applied solely to God.
I. 12]
← κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς· 12 εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι →
τῆς δόξης αὐτοῦ] The ‘glory’ here, as frequently, stands for the majesty or the power or the goodness of God, as manifested to men; e.g. Eph. i. 6, 12, 17, iii. 16; comp. ver. 27, below. The δόξα, the bright light over the mercy-seat (Rom. ix. 4), was a symbol of such manifestations. God’s revelation of Himself to us, however this revelation may be made, is the one source of all our highest strength (κατὰ τὸ κράτος κ.τ.λ.).
ὑπομονὴν καὶ μακροθυμίαν] ‘endurance and long-suffering.’ The two words occur in the same context in 2 Cor. vi. 4, 6, 2 Tim. iii. 10, James v. 10, 11, Clem. Rom. 58, Ign. Ephes. 3. They are distinguished in Trench Synon. § liii. p. 184 sq. The difference of meaning is best seen in their opposites. While ὑπομονὴ is the temper which does not easily succumb under suffering, μακροθυμία is the self-restraint which does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Prov. xv. 18, xvi. 32; see also the note on iii. 12). While ὑπομονὴ is closely allied to hope (1 Thess. i. 3), μακροθυμία is commonly connected with mercy (e.g. Exod. xxxiv. 6). This distinction however, though it applies generally, is not true without exception. Thus in Is. lvii. 15 μακροθυμία is opposed to ὀλιγοψυχία, where we should rather have expected ὑπομονή; and μακροθυμεῖν is used similarly in James v. 7.
μετὰ χαρᾶς] So James i. 2, 3, πᾶσαν χαρὰν ἡγήσασθε ... ὅταν πειρασμοῖς περιπέσητε ποικίλοις, γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονέν κ.τ.λ.: comp. 1 Pet. iv. 13, and see below i. 24. This parallel points to the proper connexion of μετὰ χαρᾶς, which should be attached to the preceding words. On the other hand some would connect it with εὐχαριστοῦντες for the sake of preserving the balance of the three clauses, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, ἐν πάσῃ δυνάμει δυναμούμενοι, μετὰ χαρᾶς εὐχαριστοῦντες; and this seems to be favoured by Phil. i. 4 μετὰ χαρᾶς τὴν δέησιν ποιούμενος: but when it is so connected, the emphatic position of μετὰ χαρᾶς cannot be explained; nor indeed would these words be needed at all, for εὐχαριστία is in itself an act of rejoicing.
12. εὐχαριστοῦντες] most naturally coordinated with the preceding participles and referred to the Colossians. The duty of thanksgiving is more than once enforced upon them below, ii. 7, iii. 17, iv. 2; comp. 1 Thess. v. 18. On the other hand the first person ἡμᾶς, which follows, has led others to connect εὐχαριστοῦντες with the primary verb of the sentence, οὐ παυόμεθα ver. 9. But the sudden transition from the second to the first person is quite after St Paul’s manner (see the note on ii. 13, 14, συνεζωοποίησεν ὑμᾶς ... χαρισάμενος ἡμῖν), and cannot create any difficulty.
τῷ ἱκανώσαντι] ‘who made us competent’; comp. 2 Cor. iii. 6. On the various readings see the detached note.