II. 8]
← τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν →
κατὰ κ.τ.λ.] The false teaching is described (1) As regards its source–‘the traditions of men’; (2) As regards its subject matter–‘the rudiments of the world’.
τὴν παράδοσιν κ.τ.λ.] Other systems, as for instance the ceremonial mishna of the Pharisees, might fitly be described in this way (Matt. xv. 2 sq., Mark vii. 3 sq.): but such a description was peculiarly appropriate to a mystic theosophy like this of the Colossian false teachers. The teaching might be oral or written, but it was essentially esoteric, essentially traditional. It could not appeal to sacred books which had been before all the world for centuries. The Essenes, the immediate spiritual progenitors of these Colossian heretics, distinctly claimed to possess such a source of knowledge, which they carefully guarded from divulgence; B.J. ii. 8. 7 συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αυτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα (see above pp. 89, 90 sq., 95). The various Gnostic sects, their direct or collateral spiritual descendants, almost without exception traced their doctrines to a similar source: e.g. Hippol. Hær. v. 7 ἃ φησὶ παραδεδωκέναι Μαριάμνῃ τὸν Ἰάκωβον τοῦ Κυρίου τὸν ἀδελφόν, vii. 20 φασὶν εἰρηκέναι Ματθίαν αὐτοῖς λόγους ἀποκρύφους οὓς ἤκουσε παρὰ τοῦ σωτῆρος, Clem. Alex. Strom. vii. 17 (p. 898) καθάπερ ὁ Βασιλείδης, κἂν Γλαυκίαν ἐπιγράφηται διδάσκαλον, ὡς αὐχοῦσιν αὐτοί, τὸν Πέτρου ἑρμηνέα· ὡσαύτως δὲ καὶ Οὐαλεντῖνον Θεοδᾶ διακηκοέναι φέρουσιν, γνώριμος δὲ οὗτος ἐγεγόνει Παύλου. So too a later mystic theology of the Jews, which had many affinities with the teaching of the Christianized Essenes at Colossæ, was self-designated Kabbala or ‘tradition’, professing to have been handed down orally from the patriarchs. See the note on ἀπόκρυφοι, ii. 3.
II. 8]
← τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, →
τὰ στοιχεῖα] ‘the rudiments, the elementary teaching’; comp. ver. 20. The same phrase occurs again Gal. iv. 3 (comp. ver. 9). As στοιχεῖα signifies primarily ‘the letters of the alphabet’, so as a secondary meaning it denotes ‘rudimentary instruction’. Accordingly it is correctly interpreted by Clement Strom. vi. 8 (p. 771) Παῦλος ... οὐκ ἔτι παλινδρομεῖν ἀξιοῖ ἐπὶ τὴν Ἑλληνικὴν φιλοσοφίαν, στοιχεῖα τοῦ κόσμου τάυτην ἀλληγορῶν, στοιχειωτικήν τινα οὖσαν (i.e. elementary) καὶ προπαιδείαν τῆς ἀληθείας (comp. ib. vi. 15, p. 799), and by Tertullian adv. Marc. v. 19 ‘secundum elementa mundi, non secundum cælum et terram dicens, sed secundum literas seculares’. A large number of the fathers however explained the expression to refer to the heavenly bodies (called στοιχεῖα), as marking the seasons, so that the observance of ‘festivals and new-moons and sabbaths’ was a sort of bondage to them. It would appear from Tertullian’s language that Marcion also had so interpreted the words. On this false interpretation see the note on Gal. iv. 3. It is quite out of place here: for (1) The context suggests some mode of instruction, e.g. τὴν παράδοσιν τῶν ἀνθρώπων here, and δογματίζεσθε in ver. 20; (2) The keeping of days and seasons is quite subordinate to other external observances. The rite of circumcision (ver. 11), and the distinction of meats (ver. 21) respectively, are placed in close and immediate connexion with τὰ στοιχεῖα τοῦ κόσμου in the two places where it occurs, whereas the observance of days and seasons (ver. 16) stands apart from either.
τοῦ κόσμου] ‘of the world’, that is, ‘belonging to the sphere of material and external things’. See the notes on Gal. iv. 3, vi. 14.
‘In Christ’, so the Apostle seems to say, ‘you have attained the liberty and the intelligence of manhood; do not submit yourselves again to a rudimentary discipline fit only for children (τὰ στοιχεῖα). In Christ you have been exalted into the sphere of the Spirit: do not plunge yourselves again into the atmosphere of material and sensuous things (τοῦ κόσμου).’
II. 9, 10]
← καὶ οὐ κατὰ Χριστόν· 9ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 10καὶ ἐστὲ ἐν αὐτῷ →
οὐ κατὰ Χριστόν] ‘not after Christ’. This expression is wide in itself, and should be interpreted so as to supply the negative to both the preceding clauses; ‘Christ is neither the author nor the substance of their teaching: not the author, for they listen to human traditions (κατὰ τὴν παράδοσιν τῶν ἀνθρώπων); not the substance, for they replace Him by formal ordinances (κατὰ τὰ στοιχεῖα τοῦ κόσμου) and by angelic mediators‘.
9 sq. In explaining the true doctrine which is ‘after Christ’, St Paul condemns the two false principles, which lay at the root of this heretical teaching; (1) The theological error of substituting inferior and created beings angelic mediators for the divine Head Himself (vv. 9, 10); and (2) The practical error of insisting upon ritual and ascetic observances, as the foundation of their moral teaching (vv. 11–14). Their theological speculations and their ethical code alike were at fault. On the intimate connexion between these two errors, as springing out of a common root, the Gnostic dualism of these false teachers, see the introduction, pp. 33 sq., 79, 87, 180 sq.
ὅτι κ.τ.λ.] The Apostle justifies the foregoing charge that this doctrine was not κατὰ Χριστόν; ‘In Christ dwells the whole pleroma, the entire fulness of the Godhead, whereas they represent it to you as dispersed among several spiritual agencies. Christ is the one fountain-head of all spiritual life, whereas they teach you to seek it in communion with inferior creatures.’ The same truths have been stated before (i. 14 sq.) more generally and they are now restated with direct and immediate reference to the heretical teaching.
κατοικεῖ] ‘has its fixed abode’. On the force of this compound in relation to the false teaching, see the note on i. 19.
πᾶν τὸ πλήρωμα] ‘all the plenitude’, ‘the totality of the divine powers and attributes’. On this theological term see i. 19, and the detached note at the end of the epistle.
τῆς θεότητος] ‘of the Godhead’. ‘Non modo divinæ virtutes, sed ipsa divina natura’, writes Bengel. For the difference between θέοτης ‘deitas’, the essence, and θειότης ‘divinitas’, the quality, see Trench N. T. Syn. § ii. p. 6. The different force of the two words may be seen by a comparison of two passages in Plutarch, Mor. p. 857 A πᾶσιν Αἰγυπτίοις θειότητα πολλὴν καὶ δικαιοσύνην μαρτυρήσας (where it means a divine inspiration or faculty, and where no one would have used θεότητα), and Mor. 415 C ἐκ δὲ ἡρώων εἰς δαίμονας αἱ βελτίονες ψυχαὶ τὴν μεταβολὴν λαμβάνουσιν, ἐκ δὲ δαιμόνων ὀλίγαι μὲν ἔτι χρόνῳ πολλῷ δι’ ἀρετῆς καθαρθεῖσαι παντάπασι θεότητος μετέσχον (where θειότητος would be quite out of place, because all δαίμονες without exception were θεῖοι, though they only became θεοί in rare instances and after long probation and discipline). In the New Testament the one word occurs here alone, the other in Rom. i. 20 alone. So also τὸ θεῖον, a very favourite expression in Greek philosophy, is found once only, in Acts xvii. 29, where it is used with singular propriety; for the Apostle is there meeting the heathen philosophers on their own ground and arguing with them in their own language. Elsewhere he instinctively avoids a term which tends to obscure the idea of a personal God. In the Latin versions, owing to the poverty of the language, both θέοτης and θείοτης are translated by the same term divinitas; but this was felt to be inadequate, and the word deitas was coined at a later date to represent θέοτης: August. de Civ. Dei vii. § 1, VII. p. 162 (quoted in Trench) ‘Hanc divinitatem vel, ut sic dixerim, deitatem: nam et hoc verbo uti jam nostros non piget, ut de Græco expressius transferant id quod illi θεότητα appellant etc.’
σωματικῶς] ‘bodily-wise’, ‘corporeally’, i.e. ‘assuming a bodily form, becoming incarnate’. This is an addition to the previous statement in i. 19 ἐν αυτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι. The indwelling of the pleroma refers to the Eternal Word, and not to the Incarnate Christ; but σωματικῶς is added to show that the Word, in whom the pleroma thus had its abode from all eternity, crowned His work by the Incarnation. Thus while the main statement κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος of St Paul corresponds to the opening sentence ὁ λόγος ἦν πρὸς τὸν Θὲον καὶ Θεὸς ἦν ὁ λόγος of St John, the subsidiary adverb σωματικῶς of St Paul has its counterpart in the additional statement καὶ ὁ λόγος σὰρξ ἐγένετο of St John. All other meanings which have been assigned to σωματικῶς here, as ‘wholly’ (Hieron. in Is. xi. 1 sq., IV. p. 156, ‘nequaquam per partes, ut in ceteris sanctis’), or ‘really’ (Aug. Epist. cxlix, II. p. 513 ‘Ideo corporaliter dixit, quia illi umbratiliter seducebant’), or ‘essentially’ (Hilar. de Trin. viii. 54, II. p. 252 ‘Dei ex Deo significat veritatem etc.’, Cyril. Alex. in Theodoret. Op. V. p. 34 τουτέστιν, οὐ σχετικῶς, Isid. Pelus. Ep. iv. 166 ἀντὶ τοῦ οὐσιωδῶς), are unsupported by usage. Nor again can the body be understood of anything else but Christ’s human body; as for instance of the created World (Theod. Mops. in Rab. Op. VI. p. 522) or of the Church (Anon. in Chrysost. ad loc.). According to these two last interpretations τὸ πλήρομα τῆς θεότητος is taken to mean the Universe (‘universam naturam repletam ab eo’) and the Church (τὴν ἐκκλησίαν πεπληρωμένην ὑπὸ τῆς θεότητος αὐτοῦ, see Ephes. i. 23) respectively, because either of these may be said to reside in Him, as the source of its life, and to stand to Him in the relation of the body to the head (σωματικῶς). But these forced interpretations have nothing to recommend them.
St Paul’s language is carefully guarded. He does not say ἐν σώματι, for the Godhead cannot be confined to any limits of space; nor σωματοειδῶς, for this might suggest the unreality of Christ’s human body; but σωματικῶς, ‘in bodily wise’, ‘with a bodily manifestation’. The relation of σωματικῶς to the clause which it qualifies will depend on the circumstances of the case: comp. e.g. Plut. Mor. p. 424 E λέιπεται τοίνυν τὸ μέσον οὐ τοπικῶς ἀλλὰ σωματικῶς λέγεσθαι, i.e. ‘ratione corporis habita’, Athan. Exp. Fid. 4 (I. p. 81) ἑκάτερα τοίνυν τὰ περὶ τὸ κτίσμα ῥητὰ σωματικῶς εἰς τὸν Ἰησοῦν γέγραπται, i.e. ‘secundum corpus’, Ptolem. in Epiphan. Hær. xxxiii. 5 κατὰ μὲν τὸ φαινόμενον καὶ σωματικῶς ἐκτελεῖσθαι ἀνῃρέθη.
10. καὶ ἐστὲ ἐν αὐτῷ] ‘and ye are in Him’, where ἐστὲ should be separated from the following πεπληρωμένοι; comp. John xvii. 21, Acts xvii. 28. True life consists in union with Him, and not in dependence on any inferior being; comp. ver. 19 οὐ κρατῶν τὴν κεφαλήν, ἐξ ὁῦ κ.τ.λ.
II. 10]
← πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ →
πεπληρωμένοι] ‘being fulfilled’, with a direct reference to the preceding πλήρωμα; ‘Your fulness comes from His fulness; His πλήρωμα is transfused into you by virtue of your incorporation in Him’. So too John i. 16 ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, Ephes. iii. 19 ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ, iv. 13 εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, comp. Ign. Ephes. init. τῇ εὐλογημένῃ ἐν μεγέθει Θεοῦ πατρὸς πληρώματι. Hence also the Church, as ideally regarded, is called the πλήρωμα of Christ, because all His graces and energies are communicated to her; Ephes. i. 23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
ὅς] For the various reading ὅ see the detached note. It was perhaps a correction made on the false supposition that ἐν αὐτῷ referred to the πλήρωμα. At all events it must be regarded as an impossible reading; for the image would be altogether confused and lost, if the πλήρωμα were represented as the head. And again ἡ κεφαλὴ is persistently said elsewhere of Christ; i. 18, ii. 19, Ephes. i. 22, iv. 15, v. 23. Hilary de Trin. ix. 8 (II. p. 264) explains the ὅ as referring to the whole sentence τὸ εἶναι ἐν αὐτῷ πεπληρωμένους, but this also is an inconceivable sense. Again it has been suggested that ὅ ἐστιν (like τουτέστιν) may be taken as equivalent to scilicet (comp. Clem. Hom. viii. 22); but this would require τῇ κεφαλῇ, even if it were otherwise admissible here.
II. 11]
← ἐξουσίας· 11ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, →
ἡ κεφαλὴ] The image expresses much more than the idea of sovereignty: the head is also the centre of vital force, the source of all energy and life: see the note on ver. 19.
πάσης ἀρχῆς κ.τ.λ.] ‘of every principality and power’, and therefore of those angelic beings whom the false teachers adopted as mediators, thus transferring to the inferior members the allegiance due to the Head: comp. ver. 18 sq. For ἀρχῆς καὶ ἐξουσίας, see the note on i. 16.
11. The previous verses have dealt with the theological tenets of the false teachers. The Apostle now turns to their practical errors; ‘You do not need the circumcision of the flesh; for you have received the circumcision of the heart. The distinguishing features of this higher circumcision are threefold. (1) It is not external but inward, not made with hands but wrought by the Spirit. (2) It divests not of a part only of the flesh, but of the whole body of carnal affections. (3) It is the circumcision not of Moses or of the patriarchs, but of Christ’. Thus it is distinguished, as regards first its character, secondly its extent, and thirdly its author.
περιετμήθητε] The moment at which this is conceived as taking place is defined by the other aorists, συνταφέντες, συνηγέρθητε, etc., as the time of their baptism, when they ‘put on Christ’.
ἀχειροποιήτῳ] i.e. ‘immaterial’, ‘spiritual’, as Mark xiv. 58, 2 Cor. v. 1. So χειροποίητος, which is used in the N. T. of material temples and their furniture (Acts vii. 48, xvii. 24, Heb. ix. 11, 24, comp. Mark l.c.), and of the material circumcision (Ephes. ii. 11 τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου). In the LXX χειροποίητα occurs exclusively as a rendering of idols (אלילם, e.g. Lev. xxvi. 1, Is. ii. 18, etc.), false gods (אלהים Is. xxi. 9, where perhaps they read אלילים), or images (חמנים Lev. xxvi. 30), except in one passage, Is. xvi. 12, where it is applied to an idol’s sanctuary. Owing to this association of the word the application which we find in the New Testament would sound much more depreciatory to Jewish ears than it does to our own; e.g. ἐν χειροποιήτοις κατοικεῖ in St Stephen’s speech, where the force of the passage is broken in the received text by the interpolation of ναοῖς.
For illustrations of the typical significance of circumcision, as a symbol of purity, see the note on Phil. iii. 3.
ἐν τῇ κ.τ.λ.] The words are chosen to express the completeness of the spiritual change. (1) It is not an ἔκδυσις nor an ἀπόδυσις, but an ἀπέκδυσις. The word ἀπέκδυσις is extremely rare, and no earlier instances of it are produced; see the note on ver. 15 ἀπεκδυσάμενος. (2) It is not a single member but the whole body, which is thus cast aside; see the next note. Thus the idea of completeness is brought out both in the energy of the action and in the extent of its operation, as in iii. 9 ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον .
II. 12]
← ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 12συνταφέντες αὐτῷ ἐν →
τοῦ σώματος κ.τ.λ.] ‘the whole body which consists of the flesh’, i.e. ‘the body with all its corrupt and carnal affections’; as iii. 5 νεκρώσατε οὖν τὰ μέλη . For illustrations of the expression see Rom. vi. 6 ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, vii. 24 τοῦ σώματος τοῦ θανάτου τούτου, Phil. iii. 21 τὸ σῶμα τῆς ταπεινώσεως ἡμῶν. Thus τὸ σῶμα τῆς σαρκός here means ‘the fleshly body’ and not ‘the entire mass of the flesh’; but the contrast between the whole and the part still remains. In i. 22 the same expression τὸ σῶμα τῆς σαρκός occurs, but with a different emphasis and meaning: see the note there.
The words τῶν ἁμαρτιῶν, inserted between τοῦ σώματος and τῆς σαρκός in the received text, are clearly a gloss, and must be omitted with the vast majority of ancient authorities.
12. Baptism is the grave of the old man, and the birth of the new. As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins; as he emerges thence, he rises regenerate, quickened to new hopes and a new life. This it is, because it is not only the crowning act of his own faith but also the seal of God’s adoption and the earnest of God’s Spirit. Thus baptism is an image of his participation both in the death and in the resurrection of Christ. See Apost. Const. iii. 17 ἡ κατάδυσις τὸ συναποθανεῖν, ἡ ἀνάδυσις τὸ συναναστῆναι. For this twofold image, as it presents itself to St Paul, see especially Rom. vi. 3 sq.
ἐν τῷ βαπτισμῷ] ‘in the act of baptism’. A distinction seems to be observed elsewhere in the New Testament between βάπτισμα ‘baptism’ properly so called, and βαπτισμός ‘lustration’ or ‘washing’ of divers kinds, e.g. of vessels (Mark vii. 4, [8,] Heb. ix. 10). Even Heb. vi. 2 βαπτισμῶν διδαχῆς, which at first sight might seem to be an exception to this rule, is perhaps not really so (Bleek ad loc.). Here however, where the various readings βαπτισμῷ and βαπτίσματι appear in competition, the preference ought probably to be given to βαπτισμῷ as being highly supported in itself (see the detached note on various readings) and as the less usual word in this sense. There is no a priori reason why St Paul should not have used βαπτισμός with this meaning, for it is so found in Josephus Ant. xviii. 5. 2 βαπτισμῷ συνιέναι (of John the Baptist). Doubtless the form βάπτισμα was more appropriate to describe the one final and complete act of Christian baptism, and it very soon obtained exclusive possession of the ground in Greek; but in St Paul’s age the other form βαπτισμός may not yet have been banished. In the Latin Version baptisma and baptismus are used indiscriminately: and this is the case also with the Latin fathers. The substantive ‘baptism’ occurs so rarely in any sense in St Paul (only Rom. vi. 4, Eph. iv. 5, besides this passage), or indeed elsewhere in the N. T. of Christian baptism (only in 1 Pet. iii. 21), that we have not sufficient data for a sound induction. So far as the two words have any inherent difference of meaning, βαπτισμός denotes rather the act in process and βάπτισμα the result.
II. 12]
← τῷ βαπτισμῷ, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ [τῶν] →
ἐν ᾧ] i.e. βαπτισμῷ. Others would understand Χριστῷ for the sake of the parallelism with ver. 11 ἐν hῷ καὶ ... εν ᾧ καί. But this parallelism is not suggested by the sense: while on the other hand there is obviously a very close connexion between συνταφέντες and συνηγέρθητε as the two complementary aspects of baptism; comp. Rom. vi. 4 sq. συνετάφημεν αὐτῷ διὰ τοῦ βαπτίσματος ἵνα ὥσπερ ἐγέρθη Χριστὸς ... ὅυτως καὶ ἡμεῖς ... εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοίωματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα, 2 Tim. ii. 11 εἰ γὰρ συναπεθάνομεν , καὶ συνζήσομεν . In fact the idea of Χριστῷ must be reserved for συνηγέρθητε where it is wanted, ‘ye were raised together with Him’.
διὰ τῆς πίστεως κ.τ.λ.] ‘through your faith in the operation,’ ἐνεργείας being the objective genitive. So St Chrysostom, πίστεως ὅλον ἐστίν· ἐπιστεύσατε ὅτι δύναται ὁ Θεὸς ἐγεῖραι, καὶ οὕτως ἠγέρθητε. Only by a belief in the resurrection are the benefits of the resurrection obtained, because only so are its moral effects produced. Hence St Paul prays that he may ‘know the power of Christ’s resurrection’ (Phil. iii. 10). Hence too he makes this the cardinal article in the Christian’s creed, ‘If thou ... believest in thy heart that God raised Him from the dead, thou shalt be saved’ (Rom. x. 9). For the influence of Christ’s resurrection on the moral and spiritual being, see the note on Phil. l.c. Others take τῆς ἐνεργείας as the subjective genitive, ‘faith which comes from the operation etc.’, arguing from a mistaken interpretation of the parallel passage Ephes. i. 19 (where κατὰ τῆν ἐνέργειαν should be connected, not with τοὺς πιστεύοντας, but with τί τὸ ὑπερβάλλον μέγεθος κ.τ.λ.). The former explanation however yields a better sense, and the genitive after πίστις far more commonly describes the object than the source of the faith, e.g. Rom. iii. 22, 26, Gal. iii. 22, Ephes. iii. 12, Phil. i. 27, iii. 9, 2 Thess. ii. 13.
13. In the sentence which follows it seems necessary to assume a change of subject. There can be little doubt that ὁ Θεὸς is the nominative to συνεζωοποίησεν: for (1) The parallel passage Ephes. ii. 4, 5 directly suggests this. (2) This is uniformly St Paul’s mode of speaking elsewhere. It is always God who ἐγέιρει, συνεγέιρει, ζωοποιεῖ, συνζωοποιεῖ, etc., with or in or through Christ. (3) Though it might be possible to assign σὺν αὐτῷ to the subject of συνεζωοποίησεν (see the note on i. 20), yet a reference to some other person is more natural. These reasons seem to decide the subject of συνεζωοποίησεν. But at the same time it appears quite impossible to continue the same subject, ὁ Θεός, to the end of the sentence. No grammatical meaning can be assigned to ἀπεκδυσάμενος, by which it could be understood of God the Father. We must suppose therefore that a new subject, ὁ Χριστός, is introduced meanwhile, either with ἦρκεν or with ἀπεκδυσάμενος itself; and of the two the former seems the easier point of transition. For a similar instance of abrupt transition, which is the more natural owing to the intimate connexion of the work of the Son with the work of the Father, see e.g. i. 17 sq.
καὶ ὑμᾶς] i.e. ‘you Gentiles’. This will appear from a study of the parallel passages iii. 7, 8, Ephes. i. 13, ii. 1 sq., 11, 13, 17, 22, iii. 2, iv. 17; see the notes on Ephes. i. 13, and on τῇ ἀκροβυστίᾳ just below.
II. 13]
← νεκρῶν· 13καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν →
τοῖς παραπτώμασιν κ.τ.λ.] ‘by reason of your transgressions etc.’ The παραπτώματα are the actual definite transgressions, while the ἀκροβυστία τῆς σαρκός is the impure carnal disposition which prompts to them. For the dative comp. Ephes. ii. 1, 5, where the same expression occurs; see Winer Gramm. § xxxi. p. 270. On the other hand in Rom. vi. 11 νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ, the dative has a wholly different meaning, as the context shows. The ἐν of the received text, though highly supported, is doubtless an interpolation for the sake of grammatical clearness.
τῇ ἀκροβυστίᾳ κ.τ.λ.] The external fact is here mentioned, not for its own sake but for its symbolical meaning. The outward uncircumcision of the Gentiles is a type of their unchastened carnal mind. In other words, though the literal meaning is not excluded, the spiritual reference is most prominent, as appears from ver. 11 ἐν τῆι ἀπεκδύσει τοῦ σώματος. Hence Theodore’s comment, ἀκροβυστίαν (ἐκάλεσεν) τὸ περικεῖσθαι ἔτι τὴν θνητότητα. At the same time the choice of the expression shows that the Colossian converts addressed by St Paul were mainly Gentiles.
συνεζωοποίησεν] It has been questioned whether the life here spoken of should be understood in a spiritual sense of the regeneration of the moral being, or in a literal sense of the future life of immortality regarded as conferred on the Christian potentially now, though only to be realised hereafter. But is not such an issue altogether superfluous? Is there any reason to think that St Paul would have separated these two ideas of life? To him the future glorified life is only the continuation of the present moral and spiritual life. The two are the same in essence, however the accidents may differ. Moral and spiritual regeneration is salvation, is life.
ὑμᾶς] The pronoun is repeated for the sake of emphasis. The omission in some good copies is doubly explained; (1) By the desire to simplify the grammar; (2) By the wish to relieve the awkwardness of the close proximity between ὑμᾶς and ἡμῖν. This latter consideration has led a few good authorities to substitute ἡμᾶς for ὑμᾶς, and others to substitute ὑμῖν for ἡμῖν. For instances of those emphatic repetitions in St Paul see the note on i. 20 δι’ αὐτοῦ.
σὺν αὐτῳ] ‘with Christ’, as in Ephes. ii. 5 συνεζωοποίησεν τῷ Χριστῷ. On the inadmissibility of the reading ἁυτῷ see the note on εἰς αὐτὸν i. 20.
χαρισάμενος] ‘having forgiven’, as in Luke vii. 42 sq., 2 Cor. ii. 7, 10, xii. 13, Ephes. iv. 32; see also the note on iii. 13 below. The idea of sin as a debt incurred to God (Matt. vi. 12 τὰ ὀφειλήματα ἡμῶν, comp. Luke xi. 4) underlies this expression, as it does also the commoner term for pardon, ἄφεσις ‘remission’. The image is carried out in the cancelled bond, ver. 14.
ἡμῖν] The person is changed; ‘not to you Gentiles only, but to us all alike’. St Paul is eager to claim his share in the transgression, that he may claim it also in the forgiveness. For other examples of the change from the second to the first person, see i. 10–13, iii. 3, 4, Ephes. ii. 2, 3, 13, 14, iv. 31, 32, v. 2 (the correct reading), 1 Thess. v. 5, where the motive of the change is similar. See also Gal. iii. 25, 26, iv. 5, 6, where there is the converse transition.
II. 14]
← ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 14ἐξαλείψας τὸ καθ’ ἡμῶν χειρόγραφον τοῖς →
14. ἐξαλέιψας] ‘having cancelled’. The word ἐξαλέιφειν, like διαγράφειν, signifying ‘to blot out, to erase’, is commonly opposed to ἐγγράφειν ‘to enter a name, etc.’; e.g. Arist. Pax 1181, Lysias c. Nicom. p. 183, Plato Resp. vi. p. 501 B. More especially is it so used in reference to an item in an account, e.g. Demosth. c. Aristog. i. p. 791 ἐγγράφονται πάντες οἱ ὀφλισκάνοντες ... ἐξαλήλιπται τὸ ὄφλημα.
τὸ καθ’ ἡμῶν κ.τ.λ.] ‘the bond standing against us’. The word χειρόγραφον, which means properly an autograph of any kind, is used almost exclusively for a note of hand, a bond or obligation, as having the ‘sign-manual’ of the debtor or contractor: e.g. Tobit v. 3 (comp. ix. 5) ἔδωκεν αὐτῷ τὸ χειρόγραφον, Plut. Mor. p. 829 A τῶν χειρογράφων καὶ συμβολαίων. It is more common in Latin than in Greek, e.g. Cic. Fam. vii. 18 ‘Misi cautionem chirographi mei’, Juv. Sat. xvi. 41 ‘Debitor aut sumptos pergit non reddere nummos, vana supervacui dicens chirographa ligni’ (comp. xiii. 137). Hence chirographum, chirographarius, are frequent terms in the Roman law-books; see Hesse Handlexicon zu den Quellen des römischen Rechts s.v. p. 74.
In the case before us the Jewish people might be said to have signed the contract when they bound themselves by a curse to observe all the enactments of the law (Deut. xxvii. 14–26; comp. Exod. xxiv. 3); and the primary reference would be to them. But ἡμῖν, ἡμῶν, seem to include Gentiles as well as Jews, so that a wider reference must be given to the expression. The δόγματα therefore, though referring primarily to the Mosaic ordinances, will include all forms of positive decrees in which moral or social principles are embodied or religious duties defined; and the ‘bond’ is the moral assent of the conscience, which (as it were) signs and seals the obligation. The Gentiles, though ‘not having a law, are a law to themselves’, ὅιτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτων τῆς συνειδήσεως, Rom. ii. 14, 15. See the notes on Gal. ii. 19, iv. 11. Comp. Orig. Hom. in Gen. xiii. 4 (II. p. 96).
τοῖς δόγμασιν] ‘consisting in ordinances’: comp. Ephes. ii. 15 τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν. The word δόγμα is here used in its proper sense of a ‘decree’, ‘ordinance’, corresponding to δογματίζεσθε below, ver. 20. This is its only sense in the N. T.; e.g. Luke ii. 1, Acts xvii. 7, of the Emperor’s decrees; Acts xvi. 4 of the Apostolic ordinances. Here it refers especially to the Mosaic law, as in Joseph. Ant. xv. 5. 3 τὰ κάλλιστα τῶν δογμάτων καὶ τὰ ὁσιώτατα τῶν ἐν τοῖς νόμοις, Philo Leg. All. i. 16 (I. p. 54) διατήρησις τῶν ἁγίων δογμάτων, 3 Macc. i. 3 τῶν πατρίων δογμάτων. Comp. Iren. Fragm. 38 (p. 855 Stieren) where, immediately after a reference to our text, τοῖς τῶν Ἰουδαίων δόγμασι προσέρχεσθαι is opposed to πνευματικῶς λειτουργεῖν. In the parallel passage, Ephes. ii. 15, this is the exclusive reference; but here (for reasons explained in the last note) it seems best to give the term a secondary and more extensive application.
The dative is perhaps best explained as governed by the idea of γεγραμμένον involved in χειρόγραφον (comp. Plat. Ep. vii. p. 243 A τὰ γεγραμμένα τύποις); as in 1 Tim. ii. 6 τὸ μαρτύριον καιροῖς ἰδίοις, where καιροῖς depends on an implied μεμαρτυρημένον. Otherwise it is taken as closely connected with καθ’ ἡμῶν, ‘the bond which was in force against us by reason of the ordinances’: see Winer § xxxi. p. 273, A. Buttmann p. 80. Possibly an ἐν has dropped out of the text before τοῖς δόγμασιν, owing to the similar ending χειρογραφονεν (comp. Ephes. ii. 15); but, if so, the omission must date from the earliest age, since no existing authorities exhibit any traces of such a reading; see the note on ver. 18 ἃ ἑόρακεν, and comp. Phil. ii. 1 εἴ τις σπλάγχνα.
A wholly different interpretation however prevails universally among Greek commentators both here and in Ephes. ii. 15. They take τοῖς δόγμασιν, ἐν δόγμασιν, to mean the ‘doctrines or precepts of the Gospel’, and so to describe the instrument by which the abrogation of the law was effected. So Chrysostom, Severianus, Theodore of Mopsuestia, and Theodoret, followed by the later commentators Œcumenius and Theophylact. Strangely enough they do not allude to the correct interpretation; nor (with the exception of the passage ascribed to Irenæus which is quoted above) have I found any distinct traces of it in any Greek father. The grammatical difficulty would be taken to favour this interpretation, which moreover was characteristic of the age when the battle of creeds was fought. But it has been universally abandoned by modern interpreters, as plainly inappropriate to the context and also as severing the substantive δόγμα here from the verb δογματίζειν in ver. 20. The Latin fathers, who had either decretis or sententiis in their version, were saved from this false interpretation; e.g. Hilar. de Trin. i. 12 (II. p. 10), ix. 10 (II. p. 265 sq.), Ambros. Apol. Dav. 13 (I. p. 698), de Fid. iii. 2 (II. p. 499), August. de Pecc. Mer. i. 47 (X. p. 26): though they very commonly took τοῖς δόγμασιν, ἐν δόγμασιν, to refer to the decree of condemnation. Jerome however on Ephes. ii. 15 (VII. p. 581) follows the Greeks. The later Christian sense of δόγμα, meaning ‘doctrine’, came from its secondary classical use, where it was applied to the authoritative and categorical ‘sentences’ of the philosophers: comp. Just. Mart. Apol. i. 7 (p. 56 D) οἱ ἐν Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμάτων ἐναντίων ὄντων, Cic. Acad. ii. 9 ‘de suis decretis quæ philosophi vocant δόγματα’, Senec. Epist. xcv. 10 ‘Nulla ars contemplativa sine decretis suis est, quæ Græci vocant dogmata, nobis vel decreta licet adpellare vel scita vel placita’. See the indices to Plutarch, Epictetus, etc., for illustrations of the use of the term. There is an approach towards the ecclesiastical meaning in Ignat. Magn. 13 βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ Κυρίου καὶ τῶν ἀποστόλων, Barnab. § 1 τρία οὖν δόγματά ἐστιν Κυρίου (comp. § 9, 10).
II. 14]
← δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν· καὶ αὐτὸ ἦρκεν ἐκ →
ὃ ἦν κ.τ.λ.] ‘which was directly opposed to us’. The former expression, τὸ καθ’ ἡμῶν, referred to the validity of the bond; the present, ὃ ἦν ὑπεναντίον ἡμῖν, describes its active hostility. It is quite a mistake to suppose that the first preposition in ὑπεναντίος mitigates its force, as in ὑποδήλωσις, ὑπόλευκος, ὑπομαίνομαι, ὑποσημαίνειν, etc. Neither in classical writers nor in the LXX has the word any shade of this meaning. It is very commonly used for instance, of things which are directly antagonistic and mutually exclusive: e.g. Aristot. de Gen. et Corr. i. 7 (p. 323) Δημόκριτος ... φησὶ ... τὸ αὐτὸ καὶ ὅμοιον εἶναι τό τε ποιοῦν καὶ τὸ πάσχον ... ἐοίκασι δὲ οἱ τοῦτον τὸν τρόπον λέγοντες ὑπεναντία (i.e. self-contradictory) φαίνεσθαι λέγειν· αἴτιον δὲ τῆς ἐναντιολογίας κ.τ.λ., [Plato] Alcib. Sec. 138 C ΣΩ. Τὸ μαίνεσθαι ἆρα ὑπεναντίον σοι δοκεῖ τῷ φρονεῖν; ΑΛ. Πάνυ μὲν οὖν.... 139 B ΣΩ. Καὶ μὴν δύο γε ὑπεναντία ἑνὶ πράγματι πῶς ἂν εἴη; (i.e. how can one thing have two direct opposites?), where the whole argument depends on this sense of ὑπεναντίος. In compounds with ὑπὸ the force of the preposition will generally be determined by the meaning of the other element in the compound; and, as ἐναντίος (ἔναντι) implies locality, a local sense is communicated to ὑπό. Thus ὑπεναντίος may be compared with ὑπαλλάσσειν, ὑπαντᾶν, ὑπαντιάζειν, ὑποτρέχειν (Xen. Cyrop. i. 2. 12 ληστὰς ὑποδραμεῖν, ‘to hunt down’), ὑπελάυνειν (Xen. Anab. i. 8. 15 ὑπελάσας ὡς συναντῆσαι, ‘riding up’), ὑφιστάναι (Polyb. i. 50. 6 ὑπέστησε τὴν ἑαυτοῦ ναῦν ἀντίπρωρον τοῖς πολεμίοις, ‘he brought up’ his own ship). With this meaning, ‘over against,’ ‘close in upon,’ the preposition does not weaken but enhance the force of ἐναντίος, so that the compound will denote ‘direct,’ ‘close,’ or ‘persistent opposition.’
καὶ αὐτὸ ἦρκεν κ.τ.λ.] ‘and He, i.e. Christ, hath taken it away’. There is a double change in this clause: (1) The participles (χαρισάμενος, ἐξαλέιψας) are replaced by a finite verb. (2) The aorists (συνεζωοποίησεν, χαρισάμενος, ἐξαλέιψας) are replaced by a perfect. The substitution of ᾖρεν for ἦρκεν in some copies betrays a consciousness on the part of the scribes of the dislocation produced by the new tense. As a new subject, ὁ Χριστός, must be introduced somewhere (see the note on ver. 13), the severance thus created suggests this as the best point of transition. The perfect ἦρκεν, ‘He hath removed it’, is suggested by the feeling of relief and thanksgiving, which rises up in the Apostle’s mind at this point. For the strong expression ἄιρειν ἐκ [τοῦ] μέσου, ‘to remove and put out of sight’, comp. LXX Is. lvii. 2, Epictet. iii. 3. 15, Plut. Mor. p. 519 D; so 2 Thess. ii. 7 ἐκ μέσου γένηται.