The Meaning of Colossians 1:12 Explained

Colossians 1:12

KJV: Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

YLT: Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light,

Darby: giving thanks to the Father, who has made us fit for sharing the portion of the saints in light,

ASV: giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;

KJV Reverse Interlinear

Giving thanks  unto the Father,  which  hath made  us  meet  to  be partakers  of the inheritance  of the saints  in  light: 

What does Colossians 1:12 Mean?

Context Summary

Colossians 1:9-20 - Our Wondrous Privileges In Christ
Here is a paragraph which may fitly form part of our daily intercession for ourselves and others. We all need a quicker insight into God's will, and this is only acquired through the wisdom and understanding communicated by the Holy Spirit to our spirits. But that understanding is conditioned, as in Colossians 1:10, by a daily behavior which pleases God and bears fruit in every good work. It is as we slowly climb the ascent of consistent living that the landscape of God's nature expands around us. As character and knowledge grow, so will our spiritual strength; but notice that frequently such strength is needed not so much for great exploits, as for the patient bearing of the Cross, Colossians 1:11.
In view of the fact that we are being qualified for an inheritance in light, there should be a song of perennial thanksgiving proceeding from us. What a wonder that the sons of ignorance and night can dwell in the Eternal Light, through the Eternal Love! It is not enough to receive the forgiveness of sins, we must be conformed to the image of the Son, who is Himself the image of the Father, Colossians 1:15. Notice the pre-eminence of Jesus-in creation, Colossians 1:16; in the Church, Colossians 1:18; in resurrection, Colossians 1:18; and in the great enterprise of reconciliation and restoration, Colossians 1:20. Let Him be pre-eminent for us also! [source]

Chapter Summary: Colossians 1

1  After salutation Paul thanks God for the Colossians' faith;
7  confirms the doctrine of Epaphras;
9  prays further for their increase in grace;
14  describes the supremacy of Christ;
21  encourages them to receive Jesus Christ, and commends his own ministry

Greek Commentary for Colossians 1:12

Who made us meet [τωι ικανωσαντι ημας]
Or “you” Dative case of the articular participle of ικανοω — hikanoō late verb from ικανος — hikanos and in N.T. only here and 2 Corinthians 3:6 (which see), “who made us fit or adequate for.” [source]
To be partakers [εις μεριδα]
“For a share in.” Old word for share or portion (from μερος — meros) as in Acts 8:21; Acts 16:12; 2 Corinthians 6:15 (the only other N.T. examples). Of the inheritance (του κληρου — tou klērou). “Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. In light Taken with μεριδα — merida (portion) “situated in the kingdom of light” (Lightfoot). [source]
Of the inheritance [του κληρου]
“Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. [source]
In light [εν τωι πωτι]
Taken with μεριδα — merida (portion) “situated in the kingdom of light” (Lightfoot). [source]
Made us meet [ἱκανώσαντι]
See on 2 Corinthians 3:6. [source]
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. [source]
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. [source]

Reverse Greek Commentary Search for Colossians 1:12

Acts 1:17 Received his portion [ελαχεν τον κληρον]
Second aorist active indicative of λαγχανω — lagchanō old verb, to obtain by lot as in Luke 1:9; John 19:24, especially by divine appointment as here and 2 Peter 2:1. Κληρος — Klēros also means lot, an object used in casting lots (Acts 1:26), or what is obtained by lot as here and Acts 8:21, of eternal salvation (Acts 26:18; Colossians 1:12), of persons chosen by divine appointment (1 Peter 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas “obtained by lot the lot of this ministry” (διακονιας — diakonias) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity. [source]
Acts 17:18 What would this babbler say? [Τι αν τελοι ο σπερμολογος ουτος λεγειν]
The word for “babbler” means “seed-picker” or picker up of seeds Note the use of αν — an and the present active optative τελοι — theloi conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. Other some (οι δε — hoi de). But others, in contrast with the “some” just before. Perhaps the Stoics take this more serious view of Paul. He seemeth to be a setter forth of strange gods This view is put cautiously by δοκει — dokei (seems). Καταγγελευς — Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον — Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς — kataggeleus are used from the Athenian standpoint. Χενος — Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω — hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις — euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Acts 17:18 He seemeth to be a setter forth of strange gods [ζενων δαιμονιων δοκει καταγγελευς ειναι]
This view is put cautiously by δοκει — dokei (seems). Καταγγελευς — Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον — Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς — kataggeleus are used from the Athenian standpoint. Χενος — Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω — hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις — euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Romans 1:7 Called to be saints [κλητοῖς ἁγίοις]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
2 Corinthians 3:6 Hath made us able ministers [ἱκάνωσεν ἡμᾶς διακόνους]
An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient(see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled ( ἐνδυναμώσαντι ), 1 Timothy 1:12. [source]
2 Corinthians 3:6 Who also made us sufficient for such confidence [ος και ικανωσεν ημας]
Late causative verb from ικανος — hikanos (2 Corinthians 3:5) first aorist active indicative, “who (God) rendered us fit.” In N.T. only here and Colossians 1:12. [source]
Colossians 3:24 Of the inheritance []
Which consists or is in the inheritance. Compare the similar construction, Colossians 1:12. See Matthew 21:35-38, where the δοῦλος bond-servantand the κληρονόμος heirare contrasted; and Romans 8:15-17; Galatians 4:1-7. [source]
Colossians 3:17 Giving thanks []
Notice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See Colossians 1:12; Colossians 2:7; Colossians 3:15; Colossians 4:2. [source]
Colossians 1:27 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. [source]
Colossians 1:11 With joyfulness []
Compare Colossians 1:24; James 1:2, James 1:3; 1 Peter 4:13. Some connect with giving thanks, Colossians 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Colossians 1:24) and of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3. [source]
1 Thessalonians 5:5 Children of light [υἱοὶ φωτός]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
Hebrews 13:15 The sacrifice of praise [θυσίαν αἰνέσεως]
The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3, Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalm 50:14, Psalm 50:23; Psalm 106:22; Psalm 115:8. Ἄινεσις praiseN.T.oOften in lxx, oClass. For “the sacrifice” rend. “a sacrifice.” The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, “in the future time all sacrifices shall cease; but praises shall not cease.” Philo says: “They offer the best sacrifice who glorify with hymns the savior and benefactor, God.” [source]
1 Peter 2:9 An elect race [γενος εκλεκτον]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα — basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος — presbuteros =ιερευς — episcopos not ιερεις — hiereus We are all ετνος αγιον — hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 Darkness [το ταυμαστον αυτου πως]
Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 His marvellous light [ταυμαστον]
Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 A holy nation [λαος εις περιποιησιν]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 That ye may shew forth [οπως]
Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 5:3 The charge allotted to you [κληρικος]
“The charges,” “the lots” or “the allotments.” See it in Acts 1:17, Acts 1:25 in this sense. The old word meant a die (Matthew 27:25), a portion (Colossians 1:12; 1 Peter 1:4), here the charges assigned (cf. Acts 17:4). From the adjective τυποι γινομενοι — klērikos come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”Making yourselves ensamples (γινομαι — tupoi ginomenoi). Present active participle of τυποι — ginomai and predicate nominative υπογραμμος — tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου — hupogrammos (writing-copy).To the flock Objective genitive. [source]

What do the individual words in Colossians 1:12 mean?

giving thanks to the Father the [One] having qualified you for the share of the inheritance of the saints in the light
εὐχαριστοῦντες τῷ Πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί

εὐχαριστοῦντες  giving  thanks 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: εὐχαριστέω  
Sense: to be grateful, feel thankful.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πατρὶ  Father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
τῷ  the  [One] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἱκανώσαντι  having  qualified 
Parse: Verb, Aorist Participle Active, Dative Masculine Singular
Root: ἱκανόω  
Sense: to make sufficient, render fit.
μερίδα  share 
Parse: Noun, Accusative Feminine Singular
Root: μερίς  
Sense: a part as distinct from the whole.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κλήρου  inheritance 
Parse: Noun, Genitive Masculine Singular
Root: κλῆρος  
Sense: an object used in casting or drawing lots, which was either a pebble, or a potsherd, or a bit of wood.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁγίων  saints 
Parse: Adjective, Genitive Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
φωτί  light 
Parse: Noun, Dative Neuter Singular
Root: φῶς  
Sense: light.