The reason for His preeminence in the new creation is the Son"s work of reconciliation ( Colossians 1:20). Colossians 1:19-23 give the reason Paul could say what he just did about Christ"s supremacy. [source][source][source]
Later in Gnostic literature "fullness" (Gr. pleroma) referred to the entire series of angelic emanations that supposedly mediated between God and humankind. [1] Here Paul used this word of the totality of Christ"s saving grace and power (cf. Acts 5:31; Acts 17:31). His point was that all divine power resides in Christ as a result of His resurrection ( Colossians 1:18) and there are no other mediating agents (cf. Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13; 1 Timothy 2:5). [source][source][source]
". . . the importance of the language is to indicate that the completeness of God"s self-revelation was focused in Christ, that the wholeness of God"s interaction with the universe is summed up in Christ." [2][source]
The Greek word translated "dwell" (katoikesai) means to dwell permanently. This contradicts the idea that Christ possessed divine power only temporarily, which the Christian Science religion teaches. In short, "fullness" here probably refers to Christ"s official power given Him following His resurrection rather than to His essential power that was always His by virtue of His deity. [source][source][source]
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
1After salutation Paul thanks God for the Colossians' faith; 7confirms the doctrine of Epaphras; 9prays further for their increase in grace; 14describes the supremacy of Christ; 21encourages them to receive Jesus Christ, and commends his own ministry
Greek Commentary for Colossians 1:19
For it was the good pleasure of the Father [οτι ευδοκησεν] No word in the Greek for “the Father,” though the verb calls for either ο τεος ho theos or ο πατηρ ho patēr as the subject. This verb ευδοκεω eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5). [source]
All the fulness [παν το πληρωμα] The same idea as in Colossians 2:9 παν το πληρωμα της τεοτητος pān to plērōma tēs theotētos (all the fulness of the Godhead). “A recognized technical term in theology, denoting the totality of the Divine powers and attributes” (Lightfoot). It is an old word from πληροω plēroō to fill full, used in various senses as in Mark 8:20 of the baskets, Galatians 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. Should dwell (κατοικησαι katoikēsai). First aorist active infinitive of κατοικεω katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι en autōi). [source]
Should dwell [κατοικησαι] First aorist active infinitive of κατοικεω katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι en autōi). [source]
Dwell [κατοικῆσαι] Permanently. See on Luke 11:26. Compare the Septuagint usage of κατοικεῖν permanentdwelling, and παροικεῖν transientsojourning. Thus Genesis 37:1, “Jacob dwelt (permanently, κατῴκει ) in the land where his father sojourned ( παρῷκησεν A.V., was a stranger ). Perhaps in contrast with the partial and transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, Ephesians 2:22( κατοικητήριον τοῦ Θεοῦ habitationof God ); of the Son, Ephesians 3:17; and of the Spirit, James 4:5. [source]
It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι] Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19,Ephesians 1:20,Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Reverse Greek Commentary Search for Colossians 1:19
John 1:16Of His fulness [ἐκ τοῦ πληρώματος αὐτοῦ] These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9,Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
John 1:16For [οτι] Correct text (Aleph B C D L) and not και kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω lambanō a wider experience than beholding The point is in αντι anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
Ephesians 3:19That ye might be filled with all the fullness of God [ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ] Note the recurrence of that; that He would grant you; that ye may be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9). [source]
Ephesians 1:10Of the fullness of times [τοῦ πληρώματος τῶν καιρῶν] For fullness, see on Romans 11:12; see on John 1:16; see on Colossians 1:19. For times, compare Galatians 4:4, “fullness of the time ( τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full. [source]
Ephesians 1:23The fulness of him that filleth all in all [το πληρωμα του τα παντα εν πασιν πληρουμενου] This is probably the correct translation of a much disputed phrase. This view takes πληρωμα plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα plērōma) of Christ (Ephesians 4:13,Ephesians 4:16). [source]
Colossians 1:20To reconcile [ἀποκαταλλάξαι] Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienatedas if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω toreconcile, see on Romans 5:10. [source]
Colossians 1:16In him were created [εν αυτωι εκτιστη] Paul now gives the reason It is the constative aorist passive indicative εκτιστη ektisthē (from κτιζω ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται ektistai). Perfect passive indicative of κτιζω ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19,Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16Through him [δι αυτου] As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19,Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16And unto him [και εις αυτον] This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19,Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Greek Commentary for Colossians 1:19
No word in the Greek for “the Father,” though the verb calls for either ο τεος ho theos or ο πατηρ ho patēr as the subject. This verb ευδοκεω eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5). [source]
The same idea as in Colossians 2:9 παν το πληρωμα της τεοτητος pān to plērōma tēs theotētos (all the fulness of the Godhead). “A recognized technical term in theology, denoting the totality of the Divine powers and attributes” (Lightfoot). It is an old word from πληροω plēroō to fill full, used in various senses as in Mark 8:20 of the baskets, Galatians 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. Should dwell (κατοικησαι katoikēsai). First aorist active infinitive of κατοικεω katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι en autōi). [source]
First aorist active infinitive of κατοικεω katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι en autōi). [source]
Permanently. See on Luke 11:26. Compare the Septuagint usage of κατοικεῖν permanentdwelling, and παροικεῖν transientsojourning. Thus Genesis 37:1, “Jacob dwelt (permanently, κατῴκει ) in the land where his father sojourned ( παρῷκησεν A.V., was a stranger ). Perhaps in contrast with the partial and transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, Ephesians 2:22( κατοικητήριον τοῦ Θεοῦ habitationof God ); of the Son, Ephesians 3:17; and of the Spirit, James 4:5. [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Reverse Greek Commentary Search for Colossians 1:19
These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9, Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
Correct text (Aleph B C D L) and not και kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω lambanō a wider experience than beholding The point is in αντι anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
Note the recurrence of that; that He would grant you; that ye may be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9). [source]
See on John 1:16; see on Romans 11:12; see on Colossians 1:19. That which is filled. The Church, viewed as a receptacle. Compare Ephesians 3:10. [source]
For fullness, see on Romans 11:12; see on John 1:16; see on Colossians 1:19. For times, compare Galatians 4:4, “fullness of the time ( τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full. [source]
This is probably the correct translation of a much disputed phrase. This view takes πληρωμα plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα plērōma) of Christ (Ephesians 4:13, Ephesians 4:16). [source]
See on Colossians 1:19. [source]
Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienatedas if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω toreconcile, see on Romans 5:10. [source]
In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι en hōi Colossians 1:14, ος hos Colossians 1:15, ος hos Colossians 1:18) and repeated personal pronoun (αυτος autos), twice with οτι hoti (Colossians 1:15, Colossians 1:19), thrice with και kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20). [source]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη ektisthē (from κτιζω ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται ektistai). Perfect passive indicative of κτιζω ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1. [source]