Paul proclaimed this new revelation as a completed fact. The word katangellomen, translated "proclaim," implies its completed character. [source][source][source]
""Counseling" (nouthetountes) and "teaching" (didaskontes) describe two attendant circumstances of Paul"s preaching. The former word ... has to do with the will and emotions and connotes warning. Here it relates to non-Christians, the thought probably being that the apostle sought to awaken each of them to his need of Christ.... "Teaching," which probably refers to a ministry for converts, stresses the importance of instruction in proclaiming the Word. "With all wisdom" seems to express the way the teaching was done." [1][source]
Negative admonitions and positive teaching presented through wise (appropriate) methods were necessary to bring all people, not just the privileged few, as in Gnosticism, to full maturity in Christ. Paul had the imminent return of Christ in view as the time when he desired to present every person mature in Christ (cf. Ephesians 4:13). Paul proclaimed a Person, not a philosophy. Note that he did not just preach the gospel message but the whole counsel of God. His goal was not just to get people saved but to lead them to maturity in Christ (cf. Matthew 28:20). [source][source][source]
"Here again there may be a gentle reminder that any of the Colossian recipients tempted to look elsewhere for a "fuller" experience and wisdom need to look, and should look, no further than Christ for their "completion."" [2][source]
"Paul took time to minister to individuals; note the repetition of "every man" in Colossians 1:28. If we minister to only a few believers, we are helping the whole church." [3][source]
Context Summary
Colossians 1:21-29 - Laboring To Perfect The Church
How wonderful is God! His scheme of grace embraces the world of men, but He can concentrate on individual souls as unworthy as ours. You"¦ hath He reconciled. And He will never abandon His work until we arrive in His presence-chamber without spot or blemish or any such thing. But, of course, the putting forth of His power on our behalf is conditioned on our steadfast faith.
Paul drank deeply of the Master's cup. It seemed as if Jesus had trusted him with participation in the sorrows of Gethsemane and Calvary. And he was thus fitted for the stewardship of two great secrets, which it was his joy to unfold. In Ephesians 3:1-21 he says that he was commissioned to show the Gentiles that they might become fellow-heirs; but here, Colossians 1:27, that they might experience the indwelling of Christ. Those who are conscious of that indwelling know its riches of power and joy and victory. Their hope of glory is dimmed by no fear, because they have the Christ; in their hearts, and, therefore, heaven in their hearts, so it follows naturally that their hearts will one day be with Christ in heaven. Christ in us is the hope of glory. Note the individual interest which the true pastor takes in his flock, as shown in the repeated use of every man. [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 1:28
Whom [ον] That is, “Christ in you, the hope of glory.” [source]
We proclaim [καταγγελλομεν] Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12,1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Admonishing [νουτετουντες] Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12,1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” [source]
Every man [ινα παραστησωμεν] Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
That we may present [ινα] Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. [source]
Perfect [τελειος] Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
In all wisdom [ἐν πάσῃ σοφίᾳ] In every form of wisdom. Thus opposed to the idea of esoteric and exoteric wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Colossians 2:2,Colossians 2:3. [source]
Perfect [] Compare 1 Corinthians 2:6,1 Corinthians 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesseswhich designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: “The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fullyinitiated, for he has been admitted as ἐπόπτης eye-witnessof its most profound, most awful secrets.” [source]
Reverse Greek Commentary Search for Colossians 1:28
Romans 12:1To present [παραστησαι] First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). [source]
Romans 12:1By the mercies [δια των οικτιρμων] “By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13,Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8,Romans 6:11,Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
1 Corinthians 1:8Unto the end [εως τελους] End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους anegklētous). Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22,Colossians 1:28. [source]
1 Corinthians 3:1But as unto carnal [αλλ ως σαρκινοις] Latin carneus. “As men o‘flesh,” Braid Scots; “as worldlings,” Moffatt. This form in ινος ̇inos like λιτινος lithinos in 2 Corinthians 3:3 means the material of flesh, “not on tablets of stone, but on fleshen tablets on hearts.” So in Hebrews 7:16. But in Romans 7:14 Paul says, “I am fleshen It is not culpable to a babe in Christ It is one of the tragedies of the minister‘s life that he has to keep on speaking to the church members “as unto babes in Christ” (ως νηπιοις εν Χριστωι hōs nēpiois en Christōi), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul‘s goal was for all the babes to become adults (Colossians 1:28). [source]
1 Corinthians 8:8Will not commend [ου παραστησει] Future active indicative of παριστημι paristēmi old word to present as in Acts 1:3; Luke 2:22; Colossians 1:28. Food (βρωμα brōma) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. [source]
Colossians 3:16In all wisdom [] Some connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of Colossians 1:28, where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. “Dwell in has its single adverb richly, and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace ) more exactly defined” (Ellicott). [source]
Colossians 1:22To present [παραστησαι] First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
Colossians 1:22Hath he reconciled [αποκατηλλαχεν] First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 1:22Through death [δια του τανατου] The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 3:16Dwell [ενοικειτω] Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16Richly [πλουσιως] Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
2 Timothy 1:11A teacher of the Gentiles [διδάσκαλος ἐθνῶν] Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
2 Timothy 2:15To present [παραστησαι] First aorist active infinitive of παριστημι paristēmi as in Colossians 1:22,Colossians 1:28. Approved unto God (δοκιμον τωι τεωι dokimon tōi theōi). Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
What do the individual words in Colossians 1:28 mean?
whomwepreachadmonishingeverymanandteachinginallwisdomso thatwe may presentperfectChrist
Greek Commentary for Colossians 1:28
That is, “Christ in you, the hope of glory.” [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” [source]
Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. [source]
Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Rev., admonishing. See on Acts 20:31. Compare νουθεσίᾳ admonition Ephesians 6:4. [source]
Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic repetitions of all or every, compare 1 Corinthians 10:1, 1 Corinthians 10:2; 1 Corinthians 12:13; Romans 9:6, Romans 9:7; Romans 11:32, etc. [source]
In every form of wisdom. Thus opposed to the idea of esoteric and exoteric wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Colossians 2:2, Colossians 2:3. [source]
Compare 1 Corinthians 2:6, 1 Corinthians 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesseswhich designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: “The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fullyinitiated, for he has been admitted as ἐπόπτης eye-witnessof its most profound, most awful secrets.” [source]
Reverse Greek Commentary Search for Colossians 1:28
First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). [source]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους anegklētous). Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
Latin carneus. “As men o‘flesh,” Braid Scots; “as worldlings,” Moffatt. This form in ινος ̇inos like λιτινος lithinos in 2 Corinthians 3:3 means the material of flesh, “not on tablets of stone, but on fleshen tablets on hearts.” So in Hebrews 7:16. But in Romans 7:14 Paul says, “I am fleshen It is not culpable to a babe in Christ It is one of the tragedies of the minister‘s life that he has to keep on speaking to the church members “as unto babes in Christ” (ως νηπιοις εν Χριστωι hōs nēpiois en Christōi), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul‘s goal was for all the babes to become adults (Colossians 1:28). [source]
Future active indicative of παριστημι paristēmi old word to present as in Acts 1:3; Luke 2:22; Colossians 1:28. Food (βρωμα brōma) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. [source]
See on Colossians 1:28. The participles teaching and admonishing are used as imperatives, as Romans 12:9-13, Romans 12:16-19; Ephesians 4:2, Ephesians 4:3; Hebrews 13:5; 1 Peter 3:1, 1 Peter 3:7, 1 Peter 3:9, 1 Peter 3:16. [source]
Some connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of Colossians 1:28, where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. “Dwell in has its single adverb richly, and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace ) more exactly defined” (Ellicott). [source]
First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Only in Acts and Paul. See on Acts 20:31, and comp. 1 Thessalonians 5:14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28. [source]
Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
First aorist active infinitive of παριστημι paristēmi as in Colossians 1:22, Colossians 1:28. Approved unto God (δοκιμον τωι τεωι dokimon tōi theōi). Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]