ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ. (continued 2)

18. ‘And not only does He hold this position of absolute priority and sovereignty over the Universe—the natural creation. He stands also in the same relation to the Church—the new spiritual creation. He is its head, and it is His body. This is His prerogative, because He is the source and the beginning of its life, being the First-born from the dead. Thus in all things—in the spiritual order as in the natural—in the Church as in the World—He is found to have the pre-eminence.’

The elevating influence of this teaching on the choicest spirits of the subapostolic age will be seen from a noble passage in the noblest of early Christian writings, Epist. ad Diogn. § 7 τὸν λόγον τὸν ἅγιον ... ἀνθρώποις ἐνίδρυσε ... οὐ, καθάπερ ἄν τις εἰκάσειεν, ἀνθρώποις ὑπηρέτην τινὰ πέμψας ἢ ἄγγελον ἢ ἄρχοντα ἤ τινα τῶν διεπόντων τὰ ἐπίγεια ἤ τινα τῶν πεπιστευμένων τὰς ἐν οὐρανοῖς διοκήσεις, ἀλλ’ αὐτὸν τὸν τεχνίτην καὶ δημιουργὸν τῶν ὅλων ... ᾧ πάντα διατέτακται καὶ διώρισται καὶ ὑποτέτακται, οὐρανοὶ καὶ τὰ ἐν τοῖς οὐρανοῖς, γῆ καὶ τὰ ἐν τῇ γῇ κ.τ.λ. See the whole context.

καὶ αὐτὸς] ‘and He,’ repeated from the preceding verse, to emphasize the identity of the Person who unites in Himself these prerogatives: see on ver. 17, and comp. ver. 18 αὐτός, ver. 19 δι’ αὐτοῦ. The Creator of the World is also the Head of the Church. There is no blind ignorance, no imperfect sympathy, no latent conflict, in the relation of the demiurgic power to the Gospel dispensation, as the heretical teachers were disposed consciously or unconsciously to assume (see above, p. 101 sq., p. 110 sq.), but an absolute unity of origin.

ἡ κεφαλή] ‘the head,’ the inspiring, ruling, guiding, combining, sustaining power, the mainspring of its activity, the centre of its unity, and the seat of its life. In his earlier epistles the relations of the Church to Christ are described under the same image (1 Cor. xii. 12–27; comp. vi. 15, x. 17, Rom. xii. 4 sq.); but the Apostle there takes as his starting-point the various functions of the members, and not, as in these later epistles, the originating and controlling power of the Head. Comp. i. 24, ii. 19, Eph. i. 22 sq., ii. 16, iv. 4, 12, 15 sq., v. 23, 30.

223I. 18]

← τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος →

τῆς ἐκκλησίας] in apposition with τοῦ σώματος: comp. i. 24 τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, Eph. i. 23.

ἀρχή] ‘the origin, the beginning.’ The term is here applied to the Incarnate Christ in relation to the Church, because it is applicable to the Eternal Word in relation to the Universe, Rev. iii. 14 ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ. The parallelism of the two relations is kept in view throughout. The word ἀρχή here involves two ideas: (1) Priority in time; Christ was the first-fruits of the dead, ἀπαρχή (1 Cor. xv. 20, 23): (2) Originating power; Christ was also the source of life, Acts iii. 14 ὁ ἀρχηγὸς τῆς ζωῆς; comp. Acts v. 31, Heb. ii. 10. He is not merely the principium principiatum but the principium principians (see Trench Epistles to the Seven Churches p. 183 sq.). He rose first from the dead, that others might rise through Him.

The word ἀρχή, like πρῶτος (see the note on Phil. i. 5), being absolute in itself, does not require the definite article. Indeed the article is most commonly omitted where ἀρχή occurs as a predicate, as will appear from several examples to be gathered from the extracts in Plut. Mor. p. 875 sq., Stob. Ecl. Phys. i. 10. 12 sq. Comp. also Aristot. Met. x. 7, p. 1064, τὸ θεῖον ... ἂν εἴη πρώτη καὶ κυριωτάτη ἀρχή, Onatas in Stob. Ecl. Phys. i. 2. 39 αὐτὸς γὰρ [θεὸς] ἀρχὰ καὶ πρᾶτον, Tatian. ad Græc. 4 Θεὸς ... μόνος ἄναρχος ὢν καὶ αὐτὸς ὑπάρχων τῶν ὅλων ἀρχή, Clem. Alex. Strom. iv. 25, p. 638, ὁ Θεὸς δὲ ἄναρχος, ἀρχὴ τῶν ὅλων παντελής, ἀρχῆς ποιητικός, Method. de Creat. 3 (p. 100, ed. Jahn) πάσης ἀρετῆς ἀρχὴν καὶ πηγὴν ... ἡγῇ τὸν Θεόν, pseudo-Dionys. de Div. Nom. v. § 6 ἀρχὴ γάρ ἐστι τῶν ὄντων, § 10 πάντων οὖν ἀρχὴ καὶ τελευτὴ τῶν ὄντων ὁ προών.

The text is read with the definite article, ἡ ἀρχή, in one or two excellent authorities at least; but the obvious motive which would lead a scribe to aim at greater distinctness renders the reading suspicious.

πρωτότοκος] Comp. Rev. i. 5 ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. His resurrection from the dead is His title to the headship of the Church; for ‘the power of His resurrection’ (Phil. iii. 10) is the life of the Church. Such passages as Gen. xlix. 3, Deut. xxi. 17, where the πρωτότοκος is called ἀρχὴ τέκνων and superior privileges are claimed for him as such, must necessarily be only very faint and partial illustrations of the connexion between ἀρχὴ and πρωτότοκος here, where the subject-matter and the whole context point to a fuller meaning of the words. The words πρωτότοκος ἐκ τῶν νεκρῶν here correspond to πρωτότοκος πάσης κτίσεως ver. 15, so that the parallelism between Christ’s relations to the Universe and to the Church is thus emphasized.

224I. 19]

← ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων· ¹⁹ ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι, →

ἵνα γένηται κ.τ.λ.] As He is first with respect to the Universe, so it was ordained that He should become first with respect to the Church as well. The γένηται here answers in a manner to the ἔστιν of ver. 17. Thus ἔστιν and γένηται are contrasted as the absolute being and the historical manifestation. The relation between Christ’s headship of the Universe by virtue of His Eternal Godhead and His headship of the Church by virtue of His Incarnation and Passion and Resurrection is somewhat similarly represented in Phil. ii. 6 sq. ἐν μορφῇ Θεοῦ ὕαρχων ... μορφὴν δούλου λαβών ... γενόμενος ὑπήκοος μέχρι θανάτου ... διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν κ.τ.λ.

ἐν πᾶσιν] ‘in all things’ not in the Universe only but in the Church also. Καὶ γάρ, writes Theodoret, ὡς Θεὸς, πρὸ πάντων ἐστὶ καὶ σὺν τῷ πατρί ἐστι, καὶ ὡς ἄνθρωπος, πρωτότοκος ἐκ τῶν νεκρῶν καὶ τοῦ σώματος κεφαλή. Thus ἐν πᾶσιν is neuter and not masculine, as it is sometimes taken. Either construction is grammatically correct, but the context points to the former interpretation here; and this is the common use of ἐν πᾶσιν, e.g. iii. 11, Eph. i. 23, Phil. iv. 12. For the neuter compare Plut. Mor. p. 9 σπεύδοντες τοὺς παῖδας ἐν πᾶσι τάχιον πρωτεῦσαι. On the other hand in [Demosth.] Amat. p. 1416 κράτιστον εἶναι τὸ πρωτεύειν ἐν ἅπασι the context shows that ἅπασι is masculine.

αὐτὸς] ‘He Himself’; see the note on καὶ αὐτὸς above.

19, 20. ‘And this absolute supremacy is His, because it was the Father’s good pleasure that in Him all the plenitude of Deity should have its home; because He willed through Him to reconcile the Universe once more to Himself. It was God’s purpose to effect peace and harmony through the blood of Christ’s cross, and so to restore all things, whatsoever and wheresoever they be, whether on the earth or in the heavens.’

19. ὅτι ἐν αὐτῷ κ.τ.λ.] The eternal indwelling of the Godhead explains the headship of the Church, not less than the headship of the Universe. The resurrection of Christ, whereby He became the ἀρχὴ of the Church, was the result of and the testimony to His deity; Rom. i. 4 τοῦ ὁρισθέντος υἱοῦ Θεοῦ ... ἐξ ἀναστάσεως νεκρῶν.

εὐδόκησεν] sc. ὁ Θεός, the nominative being understood; see Winer § lviii. p. 655 sq., § lxiv. p. 735 sq.; comp. James i. 12 (the right reading), iv. 6. Here the omission is the more easy, because εὐδοκία, εὐδοκεῖν etc. (like θέλημα) are used absolutely of God’s good purpose, e.g. Luke ii. 14 ἐν ἀνθρῶποις εὐδοκίας (or εὐδοκία), Phil. ii. 13 ὑπὲρ τῆς εὐδοκίας, Clem. Rom. § 40 πάντα τὰ γινόμενα ἐν εὐδοκήσει; see the note in Clem. Rom. § 2. For the expression generally comp. 2 Macc. xiv. 35 σύ, Κύριε, εὐδόκησας ναὸν τῆς σῆς κατασκηνώσεως ἐν ἡμῖν γενέσθαι. The alternative is to consider πᾶν τὸ πλήρωμα personified as the nominative; but it is difficult to conceive St Paul so speaking, more especially as with εὐδόκησεν personification would suggest personality. The πλήρωμα indeed is personified in Clem. Alex. Exc. Theod. 43 (p. 979) συναινέσαντος καὶ τοῦ πληρώματος, and in Iren. i. 2. 6 βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν πλήρωμα τῶν αἰώνων κ.τ.λ., i. 12. 4 πᾶν τὸ πλήρωμα ηὐδόκησεν [δι’ αὐτοῦ δοξάσαι τὸν πάτερα]; but the phraseology of the Valentinians, to which these passages refer, cannot be taken as an indication of St Paul’s usage, since their view of the πλήρωμα was wholly different. A third interpretation is found in Tertullian adv. Marc. v. 19, who translates ἐν αὐτῷ in semetipso, taking ὁ Χριστὸς as the nominative to εὐδόκησεν: and this construction is followed by some modern critics. But, though grammatically possible, it confuses the theology of the passage hopelessly.

τὸ πλήρωμα] ‘the plenitude,’ a recognised technical term in theology, denoting the totality of the Divine powers and attributes; comp. ii. 9. See the detached note on πλήρωμα. On the relation of this statement to the speculations of the false teachers at Colossæ see the introduction, pp. 102, 112. Another interpretation, which explains τὸ πλήρωμα as referring to the Church (comp. Ephes. i. 22), though adopted by several fathers, is unsuited to the context and has nothing to recommend it.

κατοικῆσαι] ‘should have its permanent abode.’ The word occurs again in the same connexion, ii. 9. The false teachers probably, like their later counterparts, maintained only a partial and transient connexion of the πλήρωμα with the Lord. Hence St Paul declares in these two passages that it is not a παροικία but a κατοικία. The two words κατοικεῖν, παροικεῖν, occur in the LXX as the common renderings of ישב and נור respectively, and are distinguished as the permanent and the transitory; e.g. Gen. xxxvi. 44 (xxxvii. 1) κατῷκει δὲ Ἰακὼβ ἐν τῇ γῇ οὗ παρῴκησεν ὁ πατήρ αὐτοῦ ἐν γῇ Χαναάν (comp. Hos. x. 5), Philo Sacr. Ab. et Ca. 10 (I. p. 170 M) ὁ τοῖς ἐγκυκλίοις μόνοις ἐπανέχων παροικεῖ σοφίᾳ, οὐ κατοικεῖ, Greg. Naz. Orat. xiv. (I. p. 271 ed. Caillau) τίς τὴν κάτω σκηνὴν καὶ τὴν ἄνω πόλιν; τίς παροικίαν καὶ κατοικίαν; comp. Orat. vii. (I. p. 200). See also the notes on Ephes. ii. 19, and on Clem. Rom. § 1.

225I. 20]

← ²⁰καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς →

20. The false teachers aimed at effecting a partial reconciliation between God and man through the interposition of angelic mediators. The Apostle speaks of an absolute and complete reconciliation of universal nature to God, effected through the mediation of the Incarnate Word. Their mediators were ineffective, because they were neither human nor divine. The true mediator must be both human and divine. It was necessary that in Him all the plenitude of the Godhead should dwell. It was necessary also that He should be born into the world and should suffer as a man.

δι’ αὐτοῦ] i.e. τοῦ Χριστοῦ, as appears from the preceding ἐν αὐτῷ, and the following διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι’ αὐτοῦ]. This expression δι’ αὐτοῦ has been already applied to the Preincarnate Word in relation to the Universe (ver. 16); it is now used of the Incarnate Word in relation to the Church.

ἀποκαταλλάξαι] sc. εὐδόκησεν ὁ Θεός. The personal pronoun αὐτόν, instead of the reflexive ἑαυτόν, is no real obstacle to this way of connecting the words (see the next note). The alternative would be to take τὸ πλήρωμα as governing ἀποκαταλλάξαι, but this mode of expression is harsh and improbable.

The same double compound ἀποκαταλλάσσειν is used below, ver. 21 and Ephes. ii. 16, in place of the usual καταλλάσσειν. It may be compared with ἀποκατάστασις, Acts iii. 21. Tertullian, arguing against the dualism of Marcion who maintained an antagonism between the demiurge and the Christ, lays stress on the compound, adv. Marc. v. 19 ‘conciliari extraneo possent, reconciliari vero non alii quam suo.’ The word ἀποκαταλλάσσειν corresponds to ἀπηλλοτριωμένους here and in Ephes. ii. 16, implying a restitution to a state from which they had fallen, or which was potentially theirs, or for which they were destined. Similarly St Augustine on Gal. iv. 5 remarks that the word used of the υἱοθεσία is not accipere (λαμβάνειν) but recipere (ἀπολαμβάνειν). See the note there.

τὰ πάντα] The whole universe of things, material as well as spiritual, shall be restored to harmony with God. How far this restoration of universal nature maybe subjective, as involved in the changed perceptions of man thus brought into harmony with God, and how far it may have an objective and independent existence, it were vain to speculate.

226I. 21]

← αὐτόν, εἰρηνοποιήσας διὰ τοῦ ἅιματος τοῦ σταυροῦ αὐτοῦ, δι’ αὐτοῦ ἔιτε τὰ ἐπὶ τῆς γῆς ἔιτε τὰ ἐν τοῖς οὐρανοῖς, ²¹καὶ ὑμᾶς ποτὲ ὄντας ἀπήλλοτριωμένους καὶ > →

εἰς αὐτόν] ‘to Him,’ i.e. ‘to Himself.’ The reconciliation is always represented as made to the Father. The reconciler is sometimes the Father Himself (2 Cor. v. 18, 19 ἐκ τοῦ Θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ ... Θεὸς ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ), sometimes the Son (Ephes. ii. 16: comp. Rom. v. 10, 11). Excellent reasons are given (Bleek Hebr. II. p. 69, A. Buttmann Gramm. p. 97) for supposing that the reflexive pronoun ἑαυτοῦ etc. is never contracted into αὐτοῦ etc. in the Greek Testament. But at the same time it is quite clear that the oblique cases of the personal pronoun αὐτός are there used very widely, and in cases where we should commonly find the reflexive pronoun in classical authors: e.g. Ephes. i. 4, 5 ἐξελέξατο ἡμᾶς ... εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ... προορίσας ἡμᾶς εἰς ὑιοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν . See also the instances given in A. Buttmann p. 98. It would seem indeed that αὐτοῦ etc. may be used for ἑαυτοῦ etc. in almost every connexion, except where it is the direct object of the verb.

εἰρηνοποιήσας] The word occurs in the LXX, Prov. x. 10, and in Hermes in Stob. Ecl. Phys. xli. 45. The substantive εἰρηνοποιός (see Matt. v. 9) is found several times in classical writers.

δι’ αὐτοῦ] The external authority for and against these words is nearly evenly balanced: but there would obviously be a tendency to reject them as superfluous. They are a resumption of the previous δι’ αὐτοῦ. For other examples see ii. 13 ὑμᾶς, Rom. viii. 23 καὶ αὐτοὶ, Gal. ii. 15, 16 ἡμεῖς, Ephes. i. 13 ἐν ᾧ καί, iii. 1, 14 τούτου χάριν, where words are similarly repeated for the sake of emphasis or distinctness. In 2 Cor. xii. 7 there is a repetition of ἵνα μὴ ὑπεραίρωμαι, where again it is omitted in several excellent authorities.

21–23. ‘And ye too—ye Gentiles—are included in the terms of this peace. In times past ye had estranged yourselves from God. Your hearts were hostile to Him, while ye lived on in your evil deeds. But now, in Christ’s body, in Christ’s flesh which died on the Cross for your atonement, ye are reconciled to Him again. He will present you a living sacrifice, an acceptable offering unto Himself, free from blemish and free even from censure, that ye may stand the piercing glance of Him whose scrutiny no defect can escape. But this can only be, if ye remain true to your old allegiance, if ye hold fast (as I trust ye are holding fast) by the teaching of Epaphras, if the edifice of your faith is built on solid foundations and not reared carelessly on the sands, if ye suffer not yourselves to be shifted or shaken but rest firmly on the hope which ye have found in the Gospel—the one universal unchangeable Gospel, which was proclaimed to every creature under heaven, of which I Paul, unworthy as I am, was called to be a minister.’

21. ἀπηλλοτριωμένους] ‘estranged,’ not ἀλλοτρίους, ‘strangers’; comp. Ephes. ii. 12, iv. 18. See the note on ἀποκαταλλάξαι ver. 20.

227I. 22]

← ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, νυνὶ δὲ ἀποκατηλλάγητε ²²ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ →

21 νυνὶ δὲ ἀποκατήλλαξεν.

ἐχθρούς] ‘hostile to God,’ as the consequence of ἀπηλλοτριωμένους, not ‘hateful to God,’ as it is taken by some. The active rather than the passive sense of ἐχθρούς is required by the context, which (as commonly in the New Testament) speaks of the sinner as reconciled to God, not of God as reconciled to the sinner: comp. Rom. v. 10 εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ κ.τ.λ. It is the mind of man, not the mind of God, which must undergo a change, that a reunion may be effected.

τῇ διανοι|ᾳ] ‘in your mind, intent.’ For the dative of the part affected compare Ephes. iv. 18 ἐσκοτωμένοι τῇ διανοίᾳ, Luke i. 51 ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν. So καρδίᾳ, καρδίαις, Matt. v. 8, xi. 29, Acts vii. 51, 2 Cor. ix. 7, 1 Thess. ii. 17; φρεσίν, 1 Cor. xiv. 20.

ἐν τοῖς ἔργοις κ.τ.λ.] ‘in the midst of, in the performance of your wicked works’; the same use of the preposition as e.g. ii. 23, iv. 2.

νυνί] Here, as frequently, νῦν (νυνί) admits an aorist, because it denotes not ‘at the present moment,’ but ‘in the present dispensation, the present order of things’: comp. e.g. ver. 26, Rom. v. 11, vii. 6, xi. 30, 31, xvi. 26, Ephes. ii. 13, iii. 5, 2 Tim. i. 10, 1 Pet. i. 12, ii. 10, 25. In all these passages there is a direct contrast between the old dispensation and the new, more especially as affecting the relation of the Gentiles to God. The aorist is found also in Classical writers, where a similar contrast is involved; e.g. Plato Symp. 193 A πρὸ τοῦ, ὥσπερ λέγω, ἓν ἦμεν· νυνὶ δὲ διὰ τὴν ἀδικίαν διῳκίσθημεν ὑπὸ τοῦ θεοῦ, Isæus de Cleon. her. 20 τότε μὲν ... νυνὶ δὲ ... ἐβουλήθη.

ἀποκατηλλάγητε] The reasons for preferring this reading, though the direct authority for it is so slight, are given in the detached note on the various readings. But, whether ἀποκατηλλάγητε or ἀποκατήλλαξεν be preferred, the construction requires explanation. If ἀποκατήλλαξεν be adopted, it is perhaps best to treat δὲ as introducing the apodosis, the foregoing participial clause serving as the protasis: ‘And you, though ye were once estranged ... yet now hath he reconciled,’ in which case the first ὑμᾶς will be governed directly by ἀποκατήλλαξεν; see Winer Gramm. § liii. p. 553. If this construction be adopted, παραστῆσαι ὑμᾶς will describe the result of ἀποκατήλλαξεν, ‘so as to present you’; but ὁ Θεὸς will still be the nominative to ἀποκατήλλαξεν as in 2 Cor. v. 19. If on the other hand ἀποκατηλλάγητε be taken, it is best to regard νυνὶ δὲ ἀποκατηλλάγητε as a direct indicative clause substituted for the more regular participial form νυνὶ δὲ ἀποκαταλλαγέντας for the sake of greater emphasis: see the note on ver. 26 τὸ ἀποκεκρυμμένον ... νῦν δὲ ἐφανερώθη. In this case παραστῆσαι will be governed directly by εὐδόκησεν, and will itself govern ὑμα^ς πότε ὄντας κ.τ.λ., the second ὑμᾶς being a repetition of the first; ‘And you who once were estranged ... but now ye have been reconciled ... to present you, I say, holy and without blemish.’ For the repetition of ὑμᾶς, which was needed to disentangle the construction, see the note on δι’ αὐτοῦ ver. 20.

22. τῆς σαρκὸς αὐτοῦ] It has been supposed that St Paul added these words, which are evidently emphatic, with a polemical aim either; (1) To combat docetism. Of this form of error however there is no direct evidence till a somewhat later date: or (2) To combat a false spiritualism which took offence at the doctrine of an atoning sacrifice. But for this purpose they would not have been adequate, because not explicit enough. It seems simpler therefore to suppose that they were added for the sake of greater clearness, to distinguish the natural body of Christ intended here from the mystical body mentioned just above ver. 18. Similarly in Ephes. ii. 14 ἐν τῇ σαρκὶ αὐτοῦ is used rather than ἐν τῷ σώματι αὐτοῦ, because σῶμα occurs in the context (ver. 16) of Christ’s mystical body. The same expression, τὸ σῶμα τῆς σαρκός, which we have here, occurs also below, ii. 11, but with a different emphasis and meaning. There the emphasis is on τὸ σῶμα, the contrast lying between the whole body and a single member (see the note); whereas here τῆς σαρκὸς is the emphatic part of the expression, the antithesis being between the material and the spiritual. Compare also Ecclus. xxiii. 16 ἄνθρωπος πόρνος ἐν σώματι σαρκὸς αὐτοῦ.

Marcion omitted τῆς σαρκὸς as inconsistent with his views, and explained ἐν τῷ σώματι to mean the Church. Hence the comment of Tertullian adv. Marc. v. 19, ‘utique in eo corpore, in quo mori potuit per carnem, mortuus est, non per ecclesiam sed propter ecclesiam, corpus commutando pro corpore, carnale pro spiritali.’

228I. 23]

← τοῦ θανάτου [αὐτοῦ], παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, ²³ εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι →

παραστῆσαι] If the construction which I have adopted be correct, this is said of God Himself, as in 2 Cor. iv. 14 ὁ ἐγέιρας τὸν Κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. This construction seems in all respects preferable to connecting παραστῆσαι directly with ἀποκατηλλάγητε and interpreting the words, ‘Ye have been reconciled so that ye should present yourselves (ὑμᾶς) ... before Him.’ This latter interpretation leaves the καὶ ὑμᾶς ποτὲ ὄντας κ.τ.λ. without a government, and it gives to the second ὑμᾶς a reflexive sense (as if ὑμᾶς αὐτοὺς or ἑαυτούς), which is at least harsh.

ἀμώμους] ‘without blemish’ rather than ‘without blame,’ in the language of the New Testament; see the noteon Ephes. i. 4. It is a sacrificial word, like τέλειος, ὀλόκληρος, etc. The verb παριστάναι also is used of presenting a sacrifice in Rom. xii. 1 παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν κ.τ.λ., Lev. xvi. 7 (v. l.): comp. Luke ii. 22.

ἀνεγκλήτους] an advance upon ἀμώμους, ‘in whom not only no blemish is found, but against whom no charge is brought’: comp. 1 Tim. vi. 14 ἄσπιλον, ἀνεπίλημπτον. The word ἀνέγκλητος occurs again in 1 Cor. i. 8, 1 Tim. iii. 10, Tit. i. 6, 7.

κατενώπιον αὐτοῦ] ‘before Him,’ i.e. ‘Himself,’ as in the parallel passage, Ephes. i. 4; if the construction here adopted be correct. For this use of the personal pronoun instead of the reflexive see the note on εἰς αὐτόν, ver. 20. But does κατενώπιον αὐτοῦ refer to God’s future judgment or His present approbation? The latter seems more probable, both because the expression certainly has this meaning in the parallel passage, Ephes. i. 4, and because κατενώπιαν, ἐνώπιον, κατέναντι, etc., are commonly so used; e.g. Rom. xiv. 22, 1 Cor. i. 29, 2 Cor. ii. 17, iv. 2, vii. 12, xii. 19, etc. On the other hand, where the future judgment is intended, a different expression is found, 2 Cor. v. 10 ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ. Thus God is here regarded, not as the judge who tries the accused, but as the μωμοσκόπος who examines the victims (Polyc. Phil. 4, see the note on Ephes. i. 4). Compare Heb. iv. 12, 13 for a closely allied metaphor. The passage in Jude 24, στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, though perhaps referring to final approval, is too different in expression to influence the interpretation of Paul’s language here.

23. εἴ γε] On the force of these particles see Gal. iii. 4. They express a pure hypothesis in themselves, but the indicative mood following converts the hypothesis into a hope.

ἐπιμένετε] ‘ye abide by, ye adhere to,’ with a dative; the common construction of ἐπιμένειν in St Paul: see the note on Phil. i. 24. In this connexion τῇ πίστει is perhaps ‘your faith,’ rather than ‘the faith.’

τεθεμελιωμένοι κ.τ.λ.] ‘built on a foundation and so firm’; not like the house of the foolish man in the parable who built χωρὶς θεμελίου, Luke vi. 49. For τεθεμελιωμένοι comp. Ephes. iii. 17. The consequence of τεθεμελιωμένοι is ἑδραῖοι: Clem. Rom. 33 ἥδρασεν ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον . The words ἑδραῖος, ἑδράζω, etc., are not uncommonly applied to buildings, e.g. ἑδραίωμα 1 Tim. iii. 15. Comp. Ign. Ephes. 10 ὑμεῖς ἑδραῖοι τῇ πίστει.

μὴ μετακινούμενοι] ‘not constantly shifting,’ a present tense; the same idea as ἑδραῖοι expressed from the negative side, as in 1 Cor. xv. 58 ἑδραῖοι γίνεσθε, ἀμετακίνητοι, Polyc. Phil. 10 ‘firmi in fide et immutabiles.’

229I. 23]

← ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. →

τῆς ἐλπίδος κ.τ.λ.] ‘the hope held out by the Gospel,’ τοῦ εὐαγγελίου being a subjective genitive, as in Ephes. i. 18 ἡ ἐλπὶς τῆς κλήσεως (comp. iv. 4).

ἐν πάσῃ κτίσει] ‘among every creature,’ in fulfilment of the Lord’s last command, Mark xvi. 15 κηρύξατε τὸ ευαγγέλιον πάσῃ τῇ κτίσει. Here however the definitive article, though found in the received text, ἐν πάσῃ τῇ κτίσει, must be omitted in accordance with the best authorities. For the meanings of πᾶσα κτίσις, πᾶσα ἡ κτίσις, see the note on ver. 15. The expression πᾶσα κτίσις must not be limited to man. The statement is given in the broadest form, all creation animate and inanimate being included, as in Rev. v. 13 πᾶν κτίσμα ... καὶ τὰ ἐν αὐτοῖς πάντα ἥκουσα λέγοντα κ.τ.λ. For the hyperbole ἐν πάσῃ κτίσει compare 1 Thess. i. 8 ἐν παντὶ τόπῳ. To demand statistical exactness in such a context would be to require what is never required in similar cases. The motive of the Apostle here is at once to emphasize the universality of the genuine Gospel, which has been offered without reserve to all alike, and to appeal to its publicity, as the credential and guarantee of its truth: see the notes on ver. 6 ἐν παντὶ τῷ κόσμῳ and on ver. 28 πάντα ἄνθρωπον.

οὖ ἐγενόμην κ.τ.λ.] Why does St Paul introduce this mention of himself so abruptly? His motive can hardly be the assertion of his Apostolic authority, for it does not appear that this was questioned; otherwise he would have declared his commission in stronger terms. We can only answer that impressed with the dignity of his office, as involving the offer of grace to the Gentiles, he cannot refrain from magnifying it. At the same time this mention enables him to link himself in bonds of closer sympathy with the Colossians, and he passes on at once to his relations with them: comp. Ephes. iii. 2–9, 1 Tim. i. 11 sq., in which latter passage the introduction of his own name is equally abrupt.

ἐγὼ Παῦλος] i.e. ‘weak and unworthy as I am’: comp. Ephes. iii. 8 ἐμοὶ τῷ ἐλαχιστοτέμω πάντων ἁγίων.

230I. 24]

← ²⁴Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ →

24–27. ‘Now when I see the full extent of God’s mercy, now when I ponder over His mighty work of reconciliation, I cannot choose but rejoice in my sufferings. Yes, I Paul the persecutor, I Paul the feeble and sinful, am permitted to supplement—I do not shrink from the word—to supplement the afflictions of Christ. Despite all that He underwent, He the Master has left something still for me the servant to undergo. And so my flesh is privileged to suffer for His body—His spiritual body, the Church. I was appointed a minister of the Church, a steward in God’s household, for this very purpose, that I might administer my office on your behalf, might dispense to you Gentiles the stores which His bountiful grace has provided. Thus I was charged to preach without reserve the whole Gospel of God, to proclaim the great mystery which had remained a secret through all the ages and all the generations from the beginning, but which now in these last times was revealed to His holy people. For such was His good pleasure. God willed to make known to them, in all its inexhaustible wealth thus displayed through the call of the Gentiles, the glorious revelation of this mystery—Christ not the Saviour of the Jews only, but Christ dwelling in you, Christ become to you the hope of glory.’

24. Νῦν χαίρω] A sudden outburst of thanksgiving, that he, who was less than the least, who was not worthy to be called an Apostle, should be allowed to share and even to supplement the sufferings of Christ. The relative ὅς, which is found in some authorities, is doubtless the repetition of the final syllable of δίακονος; but its insertion would be assisted by the anxiety of scribes to supply a connecting link between the sentences. The genuine reading is more characteristic of St Paul. The abruptness, which dispenses with a connecting particle, has a parallel in Tim. i. 12 χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ κ.τ.λ., where also the common text inserts a link of connexion, καὶ χάριν ἔχω κ.τ.λ. Compare also 2 Cor. vii. 9 νῦν χαίρω, οὐχ ὅτι κ.τ.λ., where again there is no connecting particle.

The thought underlying νῦν seems to be this: ‘If ever I have been disposed to repine at my lot, if ever I have felt my cross almost too heavy to bear, yet now–now, when I contemplate the lavish wealth of God’s mercy—now when I see all the glory of bearing a part in this magnificent work—my sorrow is turned to joy.’

231I. 24]

← ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ →

ἀνταναπληρῶ] ‘I fill up on my part’, ‘I supplement.’ The single compound ἀναπληροῦν occurs several times (e.g. 1 Cor. xiv. 16, xvi. 17, Gal. vi. 2); another double compound προσαναπληροῦν twice (2 Cor. ix. 12, xi. 9; comp. Wisd. xix. 4, v.l.); but ἀνταναπληροῦν only here in the LXX or New Testament. For this verb compare Demosth. de Symm. p. 182 τούτων τῶν συμμοριῶν ἑκάστην διελεῖν κελεύω πέντε μέρη κατὰ δώδεκα ἄνδρας, ἀνταναπληροῦντας πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους (where τοὺς ἀπορωτάτους should be taken as the subject to ἀνταναπληροῦντας), Dion Cass. xliv. 48 ἵν’ ὅσον ... ἐνέδει, τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ, Clem. Alex. Strom. vii. 12 p. 878 οὗτος ... τὴν ἀποστολικὴν ἀπουσίαν ἀνταναπληροῖ, Apollon. Constr. Or. i. 3 (p. 13 sq.) ἡ ἀντωνυμία ἀνταναπληροῦσα καὶ τὴν θέσιν τοῦ ὀνόματος καὶ τὴν τάξιν τοῦ ῥήματος, Ptol. Math. Comp. vi. 9 (I. p. 435 ed. Halma) ἐπεὶ δ’ ἡ μὲν ἐλλείπειν ἐποίει τὴν ἀποκατάστασιν ἡ δὲ πλεονάζειν κατά τινα συντυχίαν ἣν ἴσως καὶ ὁ Ἵππαρχος ἀνταναπληρουμένην πως κατανενοήκει κ.τ.λ. The substantive ἀνταναπλήρωσις occurs in Diog. Laert. x. 48. So too ἀνταναπλήθειν Xen. Hell. ii. 4. 11, 12 ξυνετάξαντο, ὥστε ἑμπλῆσαι τὴν ὁδόν ... οἱ δὲ ἀπὸ τῆς φυλῆς ἀντανέπλησαν ... τὴν ὁδόν. Compare also ἀντανισοῦν Themist. Paraphr. Arist. 43 B οὐδὲν κωλύει κατὰ ταὐτὸν ἄλλοθί που μεταβάλλειν ἀέρα εἰς ὕδωρ καὶ ἀντανισοῦσθαι τὸν σύμπαντα ὄγκον, and ἀντανίσωμα Joseph. Ant. xviii. 9. 7. The meaning of ἀντὶ in this compound will be plain from the passages quoted. It signifies that the supply comes from an opposite quarter to the deficiency. This idea is more or less definitely expressed in the context of all the passages, in the words which are spaced. The force of ἀνταναπληροῦν in St Paul is often explained as denoting simply that the supply corresponds in extent to the deficiency. This interpretation practically deprives ἀντί of any meaning, for ἀναπληροῦν alone would denote as much. If indeed the supply had been the subject of the verb, and the sentence had run τὰ παθήματά μου ἀνταναπληροῖ τὰ ὑστηρήματα κ.τ.λ., this idea might perhaps be reached without sacrificing the sense of ἀντί; but in such a passage as this, where one personal agent is mentioned in connexion with the supply and another in connexion with the deficiency, the one forming the subject and the other being involved in the object of the verb, the ἀντὶ can only describe the correspondence of these personal agents. So interpreted, it is eminently expressive here. The point of the Apostle’s boast is that Christ the sinless Master should have left something for Paul the unworthy servant to suffer. The right idea has been seized and is well expressed by Photius Amphil. 121 (I. p. 709 Migne) οὐ γὰρ ἁπλῶς φησιν Ἀναπληρῶ, ἀλλ’ Ἀνταναπληρῶ, τουτέστιν, Ἀντὶ δεσπότου καὶ διδασκάλου ὁ δοῦλος ἐγὼ καὶ μαθητὴς κ.τ.λ. Similar in meaning, though not identical, is the expression in 2 Cor. i. 5, where the sufferings of Christ are said to ‘overflow’ (περισσεύειν) upon the Apostle. The theological difficulty which this plain and natural interpretation of ἀνταναπληροῦν is supposed to involve will be considered in the note on τῶν θλίψεων.

τὰ ὑστερήματα] ‘the things lacking.’ This same word ὑστέρημα ‘deficiency’ occurs with ἀναπληροῦν 1 Cor. xvi. 17, Phil. ii. 30, and with προσαναπληροῦν 2 Cor. ix. 12, xi. 9. Its direct opposite is περίσσευμα ‘abundance, superfluity,’ 2 Cor. viii. 13, 14; comp. Luke xxi. 4. Another interpretation, which makes ὑστέρημα an antithesis to προτέρημα, explaining it as ‘the later’ as opposed to the earlier ‘sufferings of Christ,’ is neither supported by the usage of the word nor consistent with ἀνταναπληρῶ.

τῶν θλίψεων τοῦ Χριστοῦ] ‘of the afflictions of Christ,’ i.e. which Christ endured. This seems to be the only natural interpretation of the words. Others have explained them as meaning ‘the afflictions imposed by Christ,’ or ‘the afflictions endured for Christ’s sake,’ or ‘the afflictions which resemble those of Christ.’ All such interpretations put a more or less forced meaning on the genitive. All alike ignore the meaning of ἀντὶ in ἀνταναπληρῶ which points to a distinction of persons suffering. Others again suppose the words to describe St Paul’s own afflictions regarded as Christ’s, because Christ suffers in His suffering Church; e.g. Augustine in Psalm. cxlii. § 3 (IV. p. 1590) ‘Patitur, inquit, adhuc Christus pressuram, non in carne sua in qua ascendit in cælum, sed in carne mea quæ adhuc laborat in terra,’ quoting Gal. ii. 20. This last is a very favourite explanation, and has much to recommend it. It cannot be charged with wresting the meaning of αἱ θλίψεις τοῦ Χριστοῦ. Moreover it harmonizes with St Paul’s mode of speaking elsewhere. But, like the others, it is open to the fatal objection that it empties the first preposition in ἀνταναπληρῶ of any force. The central idea in this interpretation is the identification of the suffering Apostle with the suffering Christ, whereas ἀνταναπληρῶ emphasizes the distinction between the two. It is therefore inconsistent with this context, however important may be the truth which it expresses.

The theological difficulty, which these and similar explanations are intended to remove, is imaginary and not real. There is a sense in which it is quite legitimate to speak of Christ’s afflictions as incomplete, a sense in which they may be, and indeed must be, supplemented. For the sufferings of Christ may be considered from two different points of view. They are either satisfactoriæ or ædificatoriæ. They have their sacrificial efficacy, and they have their ministerial utility. (1) From the former point of view the Passion of Christ was the one full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. In this sense there could be no ὑστέρημα of Christ’s sufferings; for, Christ’s sufferings being different in kind from those of His servants, the two are incommensurable. But in this sense the Apostle would surely have used some other expression such as τοῦ σταυροῦ (i. 20, Eph. ii. 16 etc.), or τοῦ θανάτου (i. 22, Rom. v. 10, Heb. ii. 14, etc.), but hardly τῶν θλίψεων. Indeed θλίψις, ‘affliction,’ is not elsewhere applied in the New Testament in any sense to Christ’s sufferings, and certainly would not suggest a sacrificial act. (2) From the latter point of view it is a simple matter of fact that the afflictions of every saint and martyr do supplement the afflictions of Christ. The Church is built up by repeated acts of self-denial in successive individuals and successive generations. They continue the work which Christ began. They bear their part in the sufferings of Christ (2 Cor. i. 7 κοινωνοὶ τῶν παθημάτων, Phil. iii. 10 κοινωνίαν τῶν παθημάτων); but St Paul would have been the last to say that they bear their part in the atoning sacrifice of Christ. This being so, St Paul does not mean to say that his own sufferings filled up all the ὑστερήματα, but only that they went towards filling them up. The present tense ἀνταναπληρῶ denotes an inchoate, and not a complete act. These ὑστερήματα will never be fully supplemented, until the struggle of the Church with sin and unbelief is brought to a close.

Thus the idea of expiation or satisfaction is wholly absent from this passage; and with it is removed the twofold temptation which has beset theologians of opposite schools. (1) On the one hand Protestant commentators, rightly feeling that any interpretation which infringed the completeness of the work wrought by Christ’s death must be wrong, because it would make St Paul contradict himself on a cardinal point of his teaching, have been tempted to wrest the sense of the words. They have emptied ἀνταναπληρῶ of its proper force; or they have assigned a false meaning to ὑστερήματα; or they have attached a non-natural sense to the genitive τοῦ Χριστοῦ. (2) On the other hand Romanist commentators, while protesting (as they had a right to do) against these methods of interpretation, have fallen into the opposite error. They have found in this passage an assertion of the merits of the saints, and (as a necessary consequence) of the doctrine of indulgences. They have not observed that, if the idea of vicarious satisfaction comes into the passage at all, the satisfaction of St Paul is represented here as the same in kind with the satisfaction of Christ, however different it may be in degree; and thus they have truly exposed themselves to the reproach which Estius indignantly repudiates on their behalf, ‘quasi Christus non satis passus sit ad redemptionem nostram, ideoque supplemento martyrum opus habeat; quod impium est sentire, quodque Catholicos dicere non minus impie calumniantur hæretici.’ It is no part of a commentator here to enquire generally whether the Roman doctrine of the satisfaction of the saints can in any way be reconciled with St Paul’s doctrine of the satisfaction of Christ. It is sufficient to say that, so far as regards this particular passage, the Roman doctrine can only be imported into it at the cost of a contradiction to the Pauline doctrine. It is only fair to add however that Estius himself says, ‘quæ quidem doctrina, etsi Catholica et Apostolica sit, atque aliunde satis probetur, ex hoc tamen Apostoli loco nobis non videtur admodum solide statui posse.’ But Roman Catholic commentators generally find this meaning in the text, as may be seen from the notes of à Lapide.

232I. 25]

← ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία· ²⁵ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν →

τοῦ σώματος αὐτοῦ An antithesis of the Apostle’s own flesh and Christ’s body. This antithetical form of expression obliges St Paul to explain what he means by the body of Christ, ὅ ἐστιν ἡ ἐκκλησία; comp. ver. 18. Contrast the explanation in ver. 22 ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ, and see the note there.

25. τὴν οἰκονομίαν κ.τ.λ.] ‘stewardship in the house of God.’ The word οἰκονομία seems to have two senses: (1) ‘The actual administration of a household’; (2) ‘The office of the administrator.’ For the former meaning see the note on Ephes. i. 10; for the latter sense, which it has here, compare 1 Cor. ix. 17 οἰκονομίαν πεπίστευμαι, Luke xvi. 2–4, Isaiah xxii. 19, 21. So the Apostles and ministers of the Church are called οἰκονόμοι, 1 Cor. iv. 1, 2, Tit. i. 7: comp. 1 Pet. iv. 10.

233I.26]

← οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ, ²⁶ τὸ μυστήριον τὸ ἀποκεκρυμμένον →

εἰς ὑμᾶς] ‘to youward,’ i.e. ‘for the benefit of you, the Gentiles’; εἰς ὑμᾶς being connected with τὴν δοθεῖσάν μοι, as in Ephes. iii. 2 τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς; comp. Rom. xv. 16 διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη .

πληρῶσαι] ‘to fulfil,’ i.e. ‘to preach fully,’ ‘to give its complete development to’; as Rom. xv. 19 ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγελίον τοῦ Χριστοῦ. Thus ‘the word of God’ here is ‘the Gospel,’ as in most places (1 Cor. xiv. 36, 2 Cor. ii. 17, iv. 2, etc.), though not always (e.g. Rom. ix. 6), in St Paul, as also in the Acts. The other interpretation, ‘to accomplish the promise of God,’ though suggested by such passages as 1 Kings ii. 27 πληρωθῆναι τὸ ῥῆμα Κυρίου, 2 Chron. xxxvi. 21 πληρωθῆναι λόγον Κυρίου, etc., is alien to the context here.

26. τὸ μυστήριον] This is not the only term borrowed from the ancient mysteries, which St Paul employs to describe the teaching of the Gospel. The word τέλειον just below, ver. 28, seems to be an extension of the same metaphor. In Phil. iv. 12 again we have the verb μεμύημαι: and in Ephes. i. 14 σφραγίζεσθαι is perhaps an image derived from the same source. So too the Ephesians are addressed as Παύλου συμμύσται in Ign. Ephes. 12. The Christian teacher is thus regarded as a ἱεροφάντης (see Epict. iii. 21. 13 sq.) who initiates his disciples into the rites. There is this difference however; that, whereas the heathen mysteries were strictly confined to a narrow circle, the Christian mysteries are freely communicated to all. There is therefore an intentional paradox in the employment of the image by St Paul. See the notes on πάντα ἄνθρωπον τέλειον below.

Thus the idea of secresy or reserve disappears when μυστήριον is adopted into the Christian vocabulary by St Paul: and the word signifies simply ‘a truth which was once hidden but now is revealed,’ ‘a truth which without special revelation would have been unknown.’ Of the nature of the truth itself the word says nothing. It may be transcendental, incomprehensible, mystical, mysterious, in the modern sense of the term (1 Cor. xv. 51, Eph. v. 32): but this idea is quite accidental, and must be gathered from the special circumstances of the case, for it cannot be inferred from the word itself. Hence μυστήριον is almost universally found in connexion with words denoting revelation or publication; e.g. ἀποκαλύπτειν, ἀποκάλυψις, Rom. xvi. 25, Ephes. iii. 3, 5, 2 Thess. ii. 7; γνωρίζειν Rom. xvi. 26, Ephes. i. 9, iii. 3, 10, vi. 19; φανεροῦν Col. iv. 3, Rom. xvi. 26, 1 Tim. iii. 16; λαλεῖν iv. 3, 1 Cor. ii. 7, xiv. 2; λέγειν, 1 Cor. xv. 51.

But the one special ‘mystery’ which absorbs St Paul’s thoughts in the Epistles to the Colossians and Ephesians is the free admission of the Gentiles on equal terms to the privileges of the covenant. For this he is a prisoner; this he is bound to proclaim fearlessly (iv. 3, Ephes. vi. 19); this, though hidden from all time, was communicated to him by a special revelation (Ephes. iii. 3 sq.); in this had God most signally displayed the lavish wealth of His goodness (ver. 27, ii. 2 sq., Ephes. i. 6 sq., iii. 8 sq.). In one passage only throughout these two epistles is μυστήριον applied to anything else, Ephes. v. 32. The same idea of the μυστήριον appears very prominently also in the thanksgiving (added apparently later than the rest of the letter) at the end of the Epistle to the Romans, xvi. 25 sq. μυστηρίου ... εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος.

234I. 27]

← ἀπὸ τῶν αἴωνων καὶ ἀπὸ τῶν γενεῶν, νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, ²⁷οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς →

ἀπὸ τῶν αἴωνων κ.τ.λ.] The preposition is doubtless temporal here, being opposed to νῦν, as in the parallel passage, Ephes. iii. 9: comp. Rom. xvi. 25 κατὰ ἀποκάλυψιν μυστηρίωυ χρόνοις αἰωνίοις σεσιγημένου, 1 Cor. ii. 7 Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων . So too ἀπ’ αἰῶνος, Acts iii. 21, xv. 18, Ps. xcii. 3, etc.; ἀπὸ καταβολῆς κόσμου, Matt. xiii. 35, xxv. 34, etc.

τῶν γενεῶν] An αἲων is made up of many γενεαί; comp. Ephes. iii. 21 εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, Is. li. 9 ὡς γενεὰ αἰῶνος (where the Hebrew has the plural ‘generations’). Hence the order here. Not only was this mystery unknown in remote periods of antiquity, but even in recent generations. It came upon the world as a sudden surprise. The moment of its revelation was the moment of its fulfilment.

27. ἠθέλησεν] ‘willed,’ ‘was pleased.’ It was God’s grace: it was no merit of their own. See the note on i. 1 διὰ θελήματος Θεοῦ.

νῦν δὲ κ.τ.λ.] An indicative clause is substituted for a participial, which would otherwise have been more natural, for the sake of emphasizing the statement; comp. ver. 22 νυνὶ δὲ ἀποκατηλλάγητε, and see Winer § lxiii. p. 717.

τὸ πλοῦτος] The ‘wealth of God,’ as manifested in His dispensation of grace, is a prominent idea in these epistles; comp. ii. 2, Ephes. i. 7, 18, iii. 8, 16; comp. Rom. xi. 33. See above p. 43 sq. St Paul uses the neuter and the masculine forms indifferently in these epistles (e.g. τὸ πλοῦτος Ephes. i. 7, ὁ πλοῦτος Ephes. i. 18), as in his other letters (e.g. τὸ πλοῦτος 2 Cor. viii. 2, ὁ πλοῦτος Rom. ix. 23). In most passages however there are various readings. On the neuter forms τὸ πλοῦτος, τὸ ζῆλος, etc., see Winer § ix. p. 76.

τῆς δόξης] i.e. ‘of the glorious manifestation.’ This word in Hellenistic Greek is frequently used of a bright light; e.g. Luke ii. 9 περίελαμψεν, Acts xxii. 11 τοῦ φωτός, 1 Cor. xv. 41 ἡλίου, σελήνης, etc. 2 Cor. iii. 7 τοῦ προσώπου [Μωυσέως]. Hence it is applied generally to a divine manifestation, even where there is no physical accompaniment of light; and more especially to the revelation of God in Christ (e.g. Joh. i. 14, 2 Cor. iv. 4, etc.). The expression πλοῦτος τῆς δόξης occurs again, Rom. ix. 23, Ephes. i. 18, iii. 16. See above ver. 11 with the note.

235I. 28]

← ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· ²⁸ ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον →

²⁷ ὅς ἐστιν.

ἐν τοῖς ἔθνεσιν] i.e. ‘as exhibited among the Gentiles.’ It was just here that this ‘mystery,’ this dispensation of grace, achieved its greatest triumphs and displayed its transcendant glory; φαίνεται μὲν γὰρ καὶ ἐν ἑτεροις, writes Chrysostom, πολλῷ δὲ πλέον ἐν τούτοις ἡ πολλὴ τοῦ μυστερίου δόξα. Here too was its wealth; for it overflowed all barriers of caste or race. Judaism was ‘beggarly’ (Gal. iv. 9) in comparison, since its treasures sufficed only for a few.

ὅ ἐστιν] The antecedent is probably τοῦ μυστηρίου; comp. ii. 2 τοῦ μυστηρίου τοῦ Θεοῦ, Χριστοῦ ἐν ᾧ εἰσιν πάντες κ.τ.λ.

Χριστὸς ἐν ὑμῖν] ‘Christ in you,’ i.e. ‘you Gentiles.’ Not Christ, but Christ given freely to the Gentiles, is the ‘mystery’ of which St Paul speaks; see the note on μυστήριον above. Thus the various reading, ὃς for ὅ, though highly supported, interferes with the sense. With Χριστὸς ἐν ὑμῖν compare μεθ’ ἡμῶν Θεός Matt. i. 23. It may be a question however, whether ἐν ὑμῖν means ‘within you’ or ‘among you.’ The former is perhaps the more probable interpretation, as suggested by Rom. viii. 10, 2 Cor. xiii. 5, Gal. iv. 19; comp. Ephes. iii. 17 κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν.

ἡ ἐλπίς] comp. 1 Tim. i. 2; so ἡ [κοινὴ] ἐλπὶς ἡμῶν Ign. Eph. 21, Magn. Philad. 5, etc., applied to our Lord.

28, 29. ‘This Christ we, the Apostles and Evangelists, proclaim without distinction and without reserve. We know no restriction either of persons or of topics. We admonish every man and instruct every man. We initiate every man in all the mysteries of wisdom. It is our single aim to present every man fully and perfectly taught in Christ. For this end I train myself in the discipline of self-denial; for this end I commit myself to the arena of suffering and toil, putting forth in the conflict all that energy which He inspires, and which works in me so powerfully.’

28. ἡμεῖς] ‘we,’ the preachers; the same opposition as in 1 Cor. iv. 8, 10, ix. 11, 2 Cor. xiii. 5 sq., 1 Thess. ii. 13 sq., etc. The Apostle hastens, as usual, to speak of the part which he was privileged to bear in this glorious dispensation. He is constrained to magnify his office. See the next note, and comp. ver. 23.

236I. 28]

← καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ· →

ὃν ἡμεῖς κ.τ.λ.] as in St Paul’s own language at Thessalonica, Acts xvii. 3 ὃν ἐγὼ καταγγέλλω ὑμῖν, and at Athens, Acts xvii. 23 τοῦτο ἐγὼ καταγγέλλω ὑμῖν, in both which passages, as here, emphasis is laid on the person of the preacher.

νουθετοῦντες] ‘admonishing.’ The two words νουθετεῖν and διδάσκειν present complementary aspects of the preacher’s duty, and are related the one to the other, as μετάνοια to πίστις, ‘warning to repent, instructing in the faith.’ For the relation of νουθετεῖν to μετάνοια See Plut. Mor. p. 68 ἕνεστι τὸ νουθετοῦν καὶ μετάνοιαν ἐμποιοῦν, p. 452 ἡ νουθεσία καὶ ὁ ψόγος ἐμποιεῖ μετάνοιαν καὶ αἰσχύνην. The two verbs νουθετεῖν and διδάσκειν are connected in Plato Protag. 323 D, Legg. 845 B, Plut. Mor. p. 46 (comp. p. 39), Dion Chrys. Or. xxxiii. p. 369; the substantives διδαχὴ and νουθέτησις in Plato Resp. 399 B. Similarly νουθετεῖν and πείθειν occur together in Arist. Rhet. ii. 18. For the two functions of the preacher’s office, corresponding respectively to the two words, see St Paul’s own language in Acts xx. 21 διαμαρτυρόμενος ... τὴν εἰς Θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν.

πάντα ἄνθρωπον] three times repeated for the sake of emphasizing the universality of the Gospel. This great truth, for which St Paul gave his life, was now again endangered by the doctrine of an intellectual exclusiveness taught by the Gnosticizers at Colossæ, as before it had been endangered by the doctrine of a ceremonial exclusiveness taught by the Judaizers in Galatia. See above pp. 77, 92, 98 sq. For the repetition of πάντα compare especially 1 Cor. x. 1 sq., where πάντες is five times, and ib. xii. 29, 30, where it is seven times repeated; see also Rom. ix. 6, 7, xi. 32, 1 Cor. xii. 13, xiii. 7, xiv. 31, etc. Transcribers have been offended at this characteristic repetition here, and consequently have omitted πάντα ἄνθρωπον in one place or other.

ἐν πάσῃ σοφίᾳ] The Gnostic spoke of a blind faith for the many, of a higher γνῶσις for the few. St Paul declares that the fullest wisdom is offered to all alike. The character of the teaching is as free from restriction, as are the qualifications of the recipients. Comp. ii. 2, 3 πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως ... πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως.

παραστήσωμεν] See the note on παραστῆσαι, ver. 22.

τέλειον] So 1 Cor. ii. 6, 7 σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις ... Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην. In both these passages the epithet τέλειος is probably a metaphor borrowed from the ancient mysteries, where it seems to have been applied to the fully instructed, as opposed to the novices: comp. Plato Phædr. 249 C τελέους ἀεὶ τελετὰς τελούμενος τέλεος ὄντως μόνος γίγνεται... 250 B, C εἶδόν τε καὶ ἐτελοῦντο τελετῶν ἣν θέμις λέγειν μακαριωτάτην ... μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὒγῇ καθαρᾷ, Symp. 209 E ταῦτα ... κἂν σὺ μυηθείης· τὰ δὲ τέλεα καὶ ἐποπτικά ... οὐκ οἷ δ’ εἰ οἷός τ’ ἂν εἴης, Plut. Fragm. de An. vi. 2 (v. p. 726 Wyttenb.) ὁ παντελὴς ἤδη καὶ μεμυημένος (with the context), Dion Chrys. Or. xii. p. 203 τὴν ὁλόκληρον καὶ τῷ ὄντι τελείαν τελετὴν μυούμενον; see Valcknaer on Eurip. Hippol. 25, and Lobeck Aglaoph. p. 33 sq., p. 126 sq. Somewhat similarly in the LXX 1 Chron. xxv. 8 τελέιων καὶ μανθανόντων stands for ‘the teachers (or the wise) and the scholars.’ So also in 2 Pet. i. 16 ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος we seem to have the same metaphor. As an illustration it may be mentioned that Plato and Aristotle called the higher philosophy ἐποπτικόν, because those who have transcended the bounds of the material, οἷον ἐντελῆ [l. ἐν τελετῇ] τέλος ἔχειν φιλοσοφίαν [φιλοσοφίας] νομίζουσι, Plut. Mor. 382 D, E. For other metaphorical expressions in St Paul, derived from the mysteries, see above on μυστήριον ver. 26. Influenced probably by this heathen use of τέλειος, the early Christians applied it to the baptized, as opposed to the catechumens: e.g. Justin Dial. 8 (p. 225 C) πάρεστιν ἐπιγνόντι σοι τὸν Χριστὸν τοῦ Θεοῦ καὶ τελείῳ γενομένῳ εὐδαιμονεῖν, Clem. Hom. iii. 29 ὑποχωρεῖν μοι κελεύσας, ὡς μήπω εἰληφότι τὸ πρὸς σωτηρίαν βάπτισμα, τοῖς ἤδη τελείοις ἔφη κ.τ.λ., xi. 36 βαπτίσας ... ἤδη λοιπὸν τέλειον ὄντα κ.τ.λ.; and for later writers see Suicer Thes. s. vv. τελειόω, τελείωσις. At all events we may ascribe to its connexion with the mysteries the fact that it was adopted by Gnostics at a later date, and most probably by the Gnosticizers at this time, to distinguish the possessors of the higher γνῶσις from the vulgar herd of believers: see the passages quoted in the note on Phil. iii. 15. While employing the favourite Gnostic term, the Apostle strikes at the root of the Gnostic doctrine. The language descriptive of the heathen mysteries is transferred by him to the Christian dispensation, that he may thus 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, for he has been admitted as ἐπόπτης of its most profound, most awful, secrets. See again the note on ἀπόκρυφοι, ii. 3.

237I. 29]

← ²⁹εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἑμοὶ ἐν δυνάμει. →

29. εἰς ὃ] i.e. εἰς τὸ παραστῆσαι πάντα ἄνθρωπον τέλειον, ‘that I may initiate all mankind in the fulness of this mystery,’ ‘that I may preach the Gospel to all without reserve.’ If St Paul had been content to preach an exclusive Gospel, he might have saved himself from more than half the troubles of his life.

κοπιῶ] This word is used especially of the labour undergone by the athlete in his training, and therefore fitly introduces the metaphor of ἀγωνιζόμενος: comp. 1 Tim. iv. 10 εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα (the correct reading), and see the passages quoted on Phil. ii. 16.

ἀγωνιζόμενος] ‘contending in the lists,’ the metaphor being continued in the next verse (ii. 1), ἡλίκον ἀγῶνα; comp. iv. 12. These words ἀγών, ἀγωνία, ἀγωνίζεσθαι, are only found in St Paul and the Pauline writings (Luke, Hebrews) in the New Testament. They occur in every group of St Paul’s Epistles. The use here most resembles 1 Thess. ii. 2 λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ Θεοῦ ἐν πολλῷ ἀγῶνι.

ἐνεργουμένην] Comp. Eph. iii. 20. For the difference between ἐνεργεῖν and ἐνεργεῖσθαι see the note on Gal. v. 6.

238II. 1, 2]

← II. ¹ Θέλω γὰρ ὑμᾶς εἰδέναι, ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ ὅσοι οὐχ ἑώρακαν τὸ πρόσωπόν μου ἐν σαρκί, ² ἵνα παρακληθῶσιν αἱ καρδίαι →

II. 1–3. ‘I spoke of an arena and a conflict in describing my apostolic labours. The image was not lightly chosen. I would have you know that my care is not confined to my own direct and personal disciples. I wish you to understand the magnitude of the struggle, which my anxiety for you costs me—for you and for your neighbours of Laodicea and for all who, like yourselves, have never met me face to face in the flesh. I am constantly wrestling in spirit, that the hearts of all such may be confirmed and strengthened in the faith; that they may be united in love; that they may attain to all the unspeakable wealth which comes from the firm conviction of an understanding mind, may be brought to the perfect knowledge of God’s mystery, which is nothing else than Christ—Christ containing in Himself all the treasures of wisdom and knowledge hidden away.’

1. Θέλω κ.τ.λ.] as in 1 Cor. xi. 3. The corresponding negative form, οὐ θέλω [θέλομεν] ὑμᾶς ἀγνοεῖν, is the more common expression in St Paul; Rom. i. 13, xi. 25, 1 Cor. x. 1, xii. 1, 2 Cor. i. 8, 1 Thess. iv. 13.

ἀγῶνα] The arena of the contest to which ἀγωνιζόμενος in the preceding verse refers may be either outward or inward. It will include the ‘fightings without,’ as well as the ‘fears within.’ Here however the inward struggle, the wrestling in prayer, is the predominant idea, as in iv. 12 πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμων ἐν ταῖς προσευχαῖς ἵνα σταθῆτε κ.τ.λ.

τῶν ἐν Λαοδικίᾳ] The Laodiceans were exposed to the same doctrinal perils as the Colossians: see above pp. 2, 41 sq. The Hierapolitans are doubtless included in καὶ ὅσοι κ.τ.λ. (comp. iv. 13), but are not mentioned here by name, probably because they were less closely connected with Colossæ (see iv. 15 sq.), and perhaps also because the danger was less threatening there.

καὶ ὅσοι κ.τ.λ.] ‘and all who, like yourselves, have not seen, etc.’; where the καὶ ὅσοι introduces the whole class to which the persons previously enumerated belong; so Acts iv. 6 Ἄννας ὁ ἀρχιερὲυς καὶ Καΐαφας καὶ Ἴωαννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ, Rev. xviii. 17 καὶ πᾶς κυβερνήτης καὶ πᾶς ὁ ἐπὶ τόπον πλέων καὶ ναῦται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται. Even a simple καὶ will sometimes introduce the general after the particular, e.g. Acts v. 29 ὁ Πέτρος καὶ οἱ ἀπόστολοι, Ar. Nub. 413 ἐν Ἀθηναίοις καὶ τοῖς Ἕλλησι, etc.; see Kühner Gramm. § 521, II. p. 791. On the other hand καὶ ὅσοι, occurring in an enumeration, sometimes introduces a different class from those previously mentioned, as e.g. in Herod, vii. 185. As a pure grammatical question therefore it is uncertain whether St Paul’s language here implies his personal acquaintance with his correspondents or the contrary. But in all such cases the sense of the context must be our guide. In the present instance καὶ ὅσοι is quite out of place, unless the Colossians and Laodiceans also were personally unknown to the Apostle. There would be no meaning in singling out individuals who were known to him, and then mentioning comprehensively all who were unknown to him: see above p. 28, note 84. Hence we may infer from the expression here, that St Paul had never visited Colossæ–an inference which has been already shown (p. 23 sq.) to accord both with the incidental language of this epistle elsewhere and with the direct historical narrative of the Acts.

ἑώρακαν] For this ending of the 3rd pers. plur. perfect in -αν see Winer § xiii. p. 90. The received text reads ἑωράκασι. In this passage the ω form has the higher support; but below in ver. 18 the preponderance of authority favours ἑόρακεν rather than ἑώρακεν. On the use of the form in ο see Buttmann Ausf. Griech. Sprachl. § 84, I. p. 325.

2. παρακληθῶσιν] ‘encouraged, confirmed,’ i.e. ‘comforted’ in the older and wider meaning of the word, (‘confortati’), but not with its modern and restricted sense: see παράκλησις Phil. ii. 1. For παρακαλεῖν τὰς καρδίας comp. iv. 8, Ephes. vi. 22, 2 Thess. ii. 17.

239II. 3]

← αὐτῶν, συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίον τοῦ Θεοῦ, Χριστοῦ ³ἐν ᾧ εἰσὶν πάντες οἱ θησαυροὶ →

αἱ καρδίαι] They met the Apostle heart to heart, though not face to face. We have here the same opposition of καρδία and πρόσωπον as in 1 Thess. ii. 17, though less directly expressed; see ver. 5.

αὐτῶν] where we should expect ὑμῶν, but the substitution of the third person for the second is suggested by the immediately preceding καὶ ὅσοι. This substitution confirms the interpretation of καὶ ὅσοι already given. Unless the Colossians are included in ὅσοι, they must be excluded by αὐτῶν. Yet this exclusion is hardly conceivable in such a context.

συμβιβασθέντες] ‘they being united, compacted,’ for συμβιβάζειν must here have its common meaning, as it has elsewhere in this and the companion epistle: ver. 19 διὰ τῶν ἁφῶν καὶ συνδέσμων ... συμβιβαζόμενον, Ephes. iv. 16 πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον. Otherwise we might be disposed to assign to this verb here the sense which it always bears in the LXX (e.g. in Is. xl. 13, 14, quoted in 1 Cor. ii. 16), ‘instructed, taught,’ as it is rendered in the Vulgate. Its usage in the Acts is connected with this latter sense; e.g. ix. 22 συμβιβάζων ‘proving,’ xvi. 10 συμβιβάζοντες ‘concluding’; and so in xix. 33 συνεβίβασαν Ἀλέξανδρον (the best supported reading) can only mean ‘instructed Alexander.’ For the different sense of the nominative absolute see the note on iii. 16. The received text substitutes συμβιβασθέντων here. ` ἐν ἀγάπῃ] for love is the σύνδεσμος (iii. 14) of perfection.

καὶ εἰς] ‘and brought unto,’ the thought being supplied from the preceding συμβιβασθέντες, which involves an idea of motion, comp. Joh. xx. 7 ἐντετυλιγμένον εἰς ἕνα τόπον.

πᾶν πλοῦτος] This reading is better supported than either πᾶν τὸ πλοῦτος or πάντα πλοῦτον, while, as the intermediate reading, it also explains the other two.

τῆς πληροφορίας] ‘the full assurance,’ for such seems to be the meaning of the substantive wherever it occurs in the New Testament; 1 Thess. i. 5 ἐν πληροφορίᾳ πολλῇ, Heb. vi. 11 πρὸς τὴν πληροφορίαν τῆς ἐλπίδος, x. 22 ἐν πληροφορίᾳ πίστεως, comp. Clem. Rom. 42 μετὰ πληροφορίας πνεύματος ἁγίου. With the exception of 1 Thess. i. 5 however, all the Biblical passages might bear the other sense ‘fulness’: see Bleek on Heb. vi. 11. For the verb see the note on πεπληροφορημένοι below, iv. 12.

ἐπίγνωσιν] See the note on i. 9.

τοῦ μυστηρίου κ.τ.λ.] ‘the mystery of God, even Christ in whom, etc.,’ Χριστοῦ being in apposition with τοῦ μυστηρίου; comp. i. 27 τοῦ μυστηρίου τούτου ... ὅ ἐστιν Χριστὸς ἐν ὑμῖν, 1 Tim. iii. 16 τὸ τῆς εὐσεβείας μυστήριον, Ὅς ἐφανερώθη κ.τ.λ. The reasons for adopting the reading τοῦ Θεοῦ Χριστοῦ are given in the detached note on various readings. Other interpretations of this reading are; (1) ‘the God Christ,’ taking Χριστοῦ in apposition with Θεοῦ; or (2) ‘the God of Christ,’ making it the genitive after Θεοῦ: but both expressions are without a parallel in St Paul. The mystery here is not ‘Christ,’ but ‘Christ as containing in Himself all the treasures of wisdom’; see the note on i. 27 Χριστὸς ἐν ὑμῖν. For the form of the sentence comp. Ephes. iv. 15, 16 ἡ κεφαλή, Χριστὸς ἐξ οὗ πᾶν τὸ σῶμα κ.τ.λ.

3. πάντες] So πᾶν πλοῦτος ver. 2, πάσῃ σοφίᾳ ii. 28. These repetitions serve to emphasize the character of the Gospel, which is as complete in itself, as it is universal in its application.

240II. 4]

← τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. ⁴τοῦτο →

σοφίας καὶ γνώσεως] The two words occur together again Rom. xi. 33 ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ, 1 Cor. xii. 8. They are found in conjunction also several times in the LXX of Eccles. i. 7, 16, 18, ii. 21, 26, ix. 10, where חבכוה is represented by σοφία and דעת by γνῶσις. While γνῶσις is simply intuitive, σοφία is ratiocinative also. While γνῶσις applies chiefly to the apprehension of truths, σοφία superadds the power of reasoning about them and tracing their relations. When Bengel on 1 Cor. xii. 8 sq. says, ‘Cognitio [γνῶσις] est quasi visus; sapientia [σοφία] visus cum sapore,’ he is so far right; but when he adds, ‘cognitio, rerum agendarum; sapientia, rerum aeternarum,’ he is quite wide of the mark. Substantially the same, and equally wrong, is St Augustine’s distinction de Trin. xii. 20, 25 (VIII. pp. 923, 926) ‘intelligendum est ad contemplationem sapientiam [σοφίαν], ad actionem scientiam [γνῶσιν] pertinere ... quod alia [σοφία] sit intellectualis cognitio aeternarum rerum, alia [γνῶσις] rationalis temporalium’ (comp. xiv. 3, p. 948), and again de Div. Quæst. ad Simpl.> ii. 2 § 3 (VI. p. 114) ‘ita discerni probabiliter solent, ut sapientia pertineat ad intellectum æternorum, scientia vero ad ea quæ sensibus corporis experimur.’ This is directly opposed to usage. In Aristotle Eth. Nic. i. 1 γνῶσις is opposed to πρᾶξις. In St Paul it is connected with the apprehension of eternal mysteries, 1 Cor. xiii. 2 εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν. On the relation of σοφία to σύνεσις see above, i. 9.

ἀπόκρυφοι] So 1 Cor. ii. 7 λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην. As before in τέλειος (i. 28), so here again in ἀπόκρυφοι the Apostle adopts a favourite term of the Gnostic teachers, only that he may refute a favourite doctrine. The word apocrypha was especially applied to those esoteric writings, for which such sectarians claimed an auctoritas secreta (Aug. c. Faust. xi. 2, VIII. p. 219) and which they carefully guarded from publication after the manner of their Jewish prototypes the Essenes (see above p. 89 sq.): comp. Iren. i. 20. 1 ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, Clem. Alex. Strom. i. 15 (p. 357) βίβλους ἀποκρύφους τἀνδρὸς τοῦδε οἱ τὴν Προδίκου μετιόντες ἅιρεσιν αὐχοῦσι κεκτῆσθαι, ib. iii. 4 (p. 524) ἐρρύη δὲ αὐτοῖς τὸ δόγμα ἔκ τινος ἀποκρύφου. See also the application of the text Prov. ix. 17 ἄρτων κρυφίων ἡδέως ἅψασθε to these heretics in Strom. i. 19 (p. 375). Thus the word apocrypha in the first instance was an honourable appellation applied by the heretics themselves to their esoteric doctrine and their secret books; but owing to the general character of these works the term, as adopted by orthodox writers, got to signify ‘false,’ ‘spurious.’ The early fathers never apply it, as it is now applied, to deutero-canonical writings, but confine it to supposititious and heretical works: see Smith’s Dictionary of the Bible s.v. In the text St Paul uses it καταχρηστικῶς, as he uses μυστήριον. ‘All the richest treasures of that secret wisdom,’ he would say, ‘on which you lay so much stress, are buried in Christ, and being buried there are accessible to all alike who seek Him.’ But, while the term ἀπόκρυφος is adopted because it was used to designate the secret doctrine and writings of the heretics, it is also entirely in keeping with the metaphor of the ‘treasure’; e.g. Is. xlv. 3 δώσω σοι θησαυροὺς σκοτεινοὺς ἀποκρύφους, 1 Macc. i. 23 ἔλαβε τοὺς θησαυροὺς τοὺς ἀποκρύφους, Dan. xi. 43 ἐν τοῖς ἀποκρύφοις τοῦ χρυσοῦ καὶ τοῦ αργύρου: comp. Matt. xiii. 44.

The stress thus laid on ἀπόκρυφοι will explain its position. It is not connected with εἰσιν, but must be taken apart as a secondary predicate: comp. ver. 10 ἐστὲ ἐν αὐτῷ πεπληρωμένοι, iii. 1 οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, James i. 17 πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον κ.τ.λ.

4–7. ‘I do not say this without a purpose. I wish to warn you against any who would lead you astray by specious argument and persuasive rhetoric. For I am not an indifferent spectator of your doings. Although I am absent from you in my flesh, yet I am present with you in my spirit. I rejoice to behold the orderly array and the solid phalanx which your faith towards Christ presents against the assaults of the foe. I entreat you therefore not to abandon the Christ, as you learnt from Epaphras to know Him, even Jesus the Lord, but to walk still in Him as heretofore. I would have you firmly rooted once for all in Him. I desire to see you built up higher in Him day by day, to see you growing ever stronger and stronger through your faith, while you remain true to the lessons taught you of old, so that you may abound in it, and thus abounding may pour forth your hearts in gratitude to God the giver of all.’

241II. 5]

← #λέγω, ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ· ⁵εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν →

4. τοῦτο λέγω κ.τ.λ.] ‘I say all this to you, lest you should be led astray by those false teachers who speak of another knowledge, of other mysteries.’ In other connexions τοῦτο λέγω will frequently refer to the words following (e.g. Gal. iii. 17, 1 Cor. i. 12); but with ἵνα it points to what has gone before, as in Joh. v. 34 ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.

The reference in τοῦτο λέγω extends over vv. 1–3, and involves two statements; (1) The declaration that all knowledge is comprehended in Christ, vv. 2, 3; (2) The expression of his own personal anxiety that they should remain stedfast in this conviction, vv. 1, 2. This last point explains the language which follows, εἰ γὰρ καὶ τῇ σαρκὶ κ.τ.λ.

παραλογίζηται] ‘lead you astray by false reasoning’, as in Daniel xiv. 7 μηδέις σε παραλογιζέσθω (LXX): comp. James i. 22, Ign. Magn. 3. It is not an uncommon word either in the LXX or in classical writers. The system against which St Paul here contends professed to be a φιλοσοφία (ver. 8) and had a λόγον σοφίας (ver. 23).

ἐν πιθανολογίᾳ] The words πιθανολογεῖν (Arist. Eth. Nic. i. 1), πιθανολογία (Plat. Theæt. 162 E), πιθανολογικός (Epictet. i. 8. 7), occur occasionally in classical writers, but do not bear a bad sense, being most frequently opposed to ἀπόδειξις, as probable argument to strict mathematical demonstration. This contrast probably suggested St Paul’s language in 1 Cor. ii. 4 οὐκ ἐν πειθοῖς σοφίας λόγοις ἀλλ’ ἐν ἀποδείξει πνεύματος κ.τ.λ., and may possibly have been present to his mind here.

5. ἀλλὰ] frequently introduces the apodosis after εἰ or εἰ καὶ in St Paul; e.g. Rom. vi. 5, 1 Cor. ix. 2, 2 Cor. iv. 16, v. 16, xi. 6, xiii. 4 (v. l.).

τῷ πνεύματι] ‘in my spirit’, not ‘by the Spirit’. We have here the common antithesis of flesh and spirit, or body and spirit: comp. 1 Cor. v. 3 ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. St Paul elsewhere uses another antithesis, προσώπῳ and καρδίᾳ, to express this same thing; 1 Thess. ii. 17.

χαίρων καὶ βλέπων] ‘rejoicing and beholding’. This must not be regarded as a logical inversion. The contemplation of their orderly array, though it might have been first the cause, was afterwards the consequence, of the Apostle’s rejoicing. He looked, because it gave him satisfaction to look.

242II. 6]

← ὑμῖν εἰμί, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. ⁶ὡς οὖν παρελάβετε τὸν Χριστόν, Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, →

τὴν τάξιν] ‘your orderly array’, a military metaphor: comp. e.g. Xen. Anab. i. 2. 18 ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασε, Plut. Vit. Pyrrh. 16 κατιδὼν τάξιν τε καὶ φυλακὰς καὶ κόσμον αὐτῶν καὶ τὸ σχῆμα τῆς στρατοπεδείας ἐθαύμασε. The enforced companionship of St Paul with the soldiers of the prætorian guard at this time (Phil. i. 13) might have suggested this image. At all events in the contemporary epistle (Ephes. vi. 14 sq.) we have an elaborate metaphor from the armour of a soldier.

τὸ στερέωμα] ‘solid front, close phalanx’, a continuation of the metaphor: comp. 1 Macc. ix. 14 εἶδεν Ἰούδας ὅτι Βακχίδης καὶ τὸ στερέωμα τῆς παρεμβολῆς ἐν τοῖς δεξιοῖς. Somewhat similar are the expressions στερεοῦν τὸν πόλεμον 1 Macc. x. 50, κατὰ τὴν στερέωσιν τῆς μάχης Ecclus. xxviii. 10. For the connexion here compare 1 Pet. v. 9 ἀντίστητε στερεοὶ τῇ πίστει, Acts xvi. 5 ἐστερεοῦντο τῇ πίστει.

6. ὡς οὖν παρελάβετε κ.τ.λ.] i.e. ‘Let your conviction and conduct be in perfect accordance with the doctrines and precepts of the Gospel as it was taught to you’. For this use of παρελάβετε ‘ye received from your teachers, were instructed in’, comp. 1 Cor. xv. 1, 3, Gal. i. 9, Phil. iv. 9, 1 Thess. ii. 13, iv. 1, 2 Thess. iii. 6. The word παραλαμβάνειν implies either ‘to receive as transmitted’, or ‘to receive for transmission’: see the note on Gal. i. 12. The ὡς of the protasis suggests a οὕτως in the apodosis, which in this case is unexpressed but must be understood. The meaning of ὡς παρελάβετε here is explained by the καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ in i. 7; see the note there, and comp. below ver. 7 καθὼς ἐδιδάχθητε.

τὸν Χριστόν] ‘the Christ’, rather than ‘the Gospel’, because the central point in the Colossian heresy was the subversion of the true idea of the Christ.

Ἰησοῦν τὸν Κύριον] ‘even Jesus the Lord’, in whom the true conception of the Christ is realised: comp. Ephes. iv. 20, 21, ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν , εἴγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ , where the same idea is more directly expressed. The genuine doctrine of the Christ consists in (1) the recognition of the historical person Jesus, and (2) the acceptance of Him as the Lord. This doctrine was seriously endangered by the mystic theosophy of the false teachers. The same order which we have here occurs also in Ephes. iii. 11 ἐν τῷ Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν (the correct reading).

7. ἐρριζωμένοι] Two points may be noticed here; (1) The expressive change of tenses; ἐρριζωμένοι ‘firmly rooted’ once for all, ἐποικοδομούμενοι, βεβαιούμενοι, ‘built up and strengthened’ from hour to hour. (2) The rapid transition of metaphor, περιπατεῖτε, ἐρῥιζωμένοι, ἐποικοδομούμενοι, the path, the tree, the building: comp. Ephes. iii. 17 ἐρριζωμένοι καὶ τεθεμελιωμένοι. The metaphors of the plant and the building occur together in 1 Cor. iii. 9 Θεοῦ γεώργιον, Θεοῦ οἰκοδομή. The transition in this passage is made easier by the fact that ῥιζοῦν (Plut. Mor. 321 D), ἐκριζοῦν (Jer. i. 10, 1 Macc. v. 51), πρόρριζος (Jos. B.J. vii. 8. 7), etc., are not uncommonly used of cities and buildings.

243II. 7]

← ⁷ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει, καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. →

ἐποικοδομούμενοι] ‘being built up,’ as in 1 Cor. iii. 10–14. After this verb we might have expected ἐπ’ αὐτῷ or ἐπ’ αὐτόν (1 Cor. iii. 12) rather than ἐν αὐτῷ; but in this and the companion epistle Christ is represented rather as the binding element than as the foundation of the building: e.g. Ephes. ii. 20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, ἐν ᾧ πᾶσα [ἡ] οἰκοδομὴ αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε. The ἐπὶ in ἐποικοδομεῖν does not necessarily refer to the original foundation, but may point to the continued progress of the building by successive layers, as e.g. [Aristot.] Rhet. ad Alex. 4 (p. 1426) ἐποικοδομοῦντα τὸ ἕτερον ὡς ἐπὶ τὸ ἕτερον αὔξειν. Hence ἐποικοδομεῖν is frequently used absolutely, ‘to build up’ (e.g. Jude 20, Polyb. iii. 27, 4), as here. The repetition of ἐν αὐτῷ emphasizes the main idea of the passage, and indeed of the whole epistle.

τῇ πίστει] ‘by your faith’, the dative of the instrument; comp. Heb. xiii. 9 καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν. Faith is, as it were, the cement of the building: comp. Clem. Rom. 22 ταῦτα πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις.

καθὼς ἐδιδάχθητε] i.e. ‘remaining true to the lessons which you received from Epaphras, and not led astray by any later pretenders’: comp. i. 6, 7 ἐν ἀληθείᾳ, καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ.

ἐν αὐτῇ κ.τ.λ.] The same ending occurs in iv. 2. Thanksgiving is the end of all human conduct, whether exhibited in words or in works. For the stress laid on thanksgiving in St Paul’s epistles generally, see the note on Phil. iv. 6. The words εὐχάριστος, εὐχαριστεῖν, εὐχαριστία, occur in St Paul’s writings alone of the Apostolic epistles. In this epistle especially the duty of thanksgiving assumes a peculiar prominence by being made a refrain, as here and in iii. 15, 17, iv. 2: see also i. 12.

244II. 8]

← ⁸ Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ →

8. μή τις ἔσται ὑμᾶς .

8–15. ‘Be on your guard; do not suffer yourselves to fall a prey to certain persons who would lead you captive by a hollow and deceitful system, which they call philosophy. They substitute the traditions of men for the truth of God. They enforce an elementary discipline of mundane ordinances fit only for children. Theirs is not the Gospel of Christ. In Christ the entire fulness of the Godhead abides for ever, having united itself with man by taking a human body. And so in Him—not in any inferior mediators—ye have your life, your being, for ye are filled from His fulness. He, I say, is the Head over all spiritual beings—call them principalities or powers or what you will. In Him too ye have the true circumcision—the circumcision which is not made with hands but wrought by the Spirit—the circumcision which divests not of a part only but of the whole carnal body—the circumcision which is not of Moses but of Christ. This circumcision ye have, because ye were buried with Christ to your old selves beneath the baptismal waters, and were raised with Him from those same waters to a new and regenerate life, through your faith in the powerful working of God who raised Him from the dead. Yes, you—you Gentiles who before were dead, when ye walked in your transgressions and in the uncircumcision of your unchastened carnal heathen heart—even you did

God quicken into life together with Christ; then and there freely forgiving all of us—Jews and Gentiles alike—all our transgressions; then and there cancelling the bond which stood valid against us (for it bore our own signature), the bond which engaged us to fulfil all the law of ordinances, which was our stern pitiless tyrant. Ay, this very bond hath Christ put out of sight for ever, nailing it to His cross and rending it with His body and killing it in His death. Taking upon Him our human nature, He stripped off and cast aside all the powers of evil which clung to it like a poisonous garment. As a mighty conqueror He displayed these His fallen enemies to an astonished world, leading them in triumph on His cross.’

8. Βλέπετε κ.τ.λ.] The form of the sentence is a measure of the imminence of the peril. The usual construction with βλέπειν μὴ is a conjunctive; e.g. in Luke xxi. 8 βλέπετε μὴ πλανηθῆτε. Here the substitution of an indicative shows that the danger is real; comp. Heb. iii. 12 βλέπετε μήποτε ἔσται ἕν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας. For other instances of μὴ with a future indicative comp. Mark xiv. 2 μήποτε ἔσται θόρυβος, Rom. xi. 21 μήπως οὐδὲ σοῦ φείσεται; and see Winer § lvi. p. 631 sq.

τις] This indefinite τις is frequently used by St Paul, when speaking of opponents whom he knows well enough but does not care to name: see the note on Gal. i. 7. Comp. Ign. Smyrn. 5 ὅν τινες ἀγνοοῦντες ἀρνοῦνται ... τὰ δὲ ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέ μοι ἐγγράψαι.

συλαγωγῶν] ‘makes you his prey, carries you off body and soul’. The word appears not to occur before St Paul, nor after him, independently of this passage, till a late date: e.g. Heliod. Aeth. x. 35 οὗτός ἐστιν ὁ τὴν ἐμὴν θυγάτερα συλαγωγήσας. In Tatian ad Græc. 22 ὑμεῖς δὲ ὑπὸ τούτων συλαγωγεῖσθε it seems to be a reminiscence of St Paul. Its full and proper meaning, as appears from the passages quoted, is not ‘to despoil,’ but ‘to carry off as spoil’, in accordance with the analogous compounds, δουλαγωγεῖν, σκευαγωγεῖν. So too the closely allied word λαφυραγωγεῖν in Plut. Mor. p. 5 πόλεμος γὰρ οὐ λαφυραγωγεῖ ἀρετήν, Vit. Galb. 5 τὰ μὲν Γαλατῶν, ὅταν ὑποχείριοι γένωνται, λαφυραγωγήσεσθαι. The Colossians had been rescued from the bondage of darkness; they had been transferred to the kingdom of light; they had been settled there as free citizens (i. 12, 13); and now there was danger that they should fall into a state worse than their former slavery, that they should be carried off as so much booty. Comp. 2 Tim. iii. 6 αἰχμαλωτίζοντες γυναικάρια.

For the construction ἔσται ὁ συλαγωγῶν see the notes on Gal. i. 7, iii. 21. The former passage is a close parallel to the words here, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς κ.τ.λ. The expression ὁ συλαγωγῶν gives a directness and individuality to the reference, which would have been wanting to the more natural construction ὃς συλαγωγήσει.

διὰ τῆς φιλοσοφίας κ.τ.λ.] ‘through his philosophy which is an empty deceit’. The absence of both preposition and article in the second clause shows that κενῆς ἀπάτης describes and qualifies φιλοσοφίας. Clement therefore (Strom. vi. 8, p. 771) had a right to contend that St Paul does not here condemn ‘philosophy’ absolutely. The φιλοσοφία καὶ κενὴ ἀπάτη of this passage corresponds to the ψευδώνυμος γνῶσις of 1 Tim. vi. 20.

But though ‘philosophy’ is not condemned, it is disparaged by the connexion in which it is placed. St Chrysostom’s comment is not altogether wrong, ἐπειδὴ δοκεῖ σεμνὸν εἶναι τὸ τῆς φιλοσοφίας, προσέθηκε καὶ κενῆς ἀπάτης. The term was doubtless used by the false teachers themselves to describe their system. Though essentially Greek as a name and as an idea, it had found its way into Jewish circles. Philo speaks of the Hebrew religion and Mosaic law as ἡ πάτριος φιλοσοφία (Leg. ad Cai. 23, II. p. 568, de Somn. ii. 18, I. p. 675) or ἡ Ἰουδαϊκὴ φιλοσοφία (Leg. ad Cai. 33, II. p. 582) or ἡ κατὰ Μω"υσῆν φιλοσοφία (de Mut. Nom. 39, I. p. 612). The system of the Essenes, the probable progenitors of the false teachers at Colossæ, he describes as ἡ δίχα περιεργείας Ἑλληνικῶν ὀνομάτων φιλοσοφία (Omn. prob. lib. 13, II. p. 459). So too Josephus speaks of the three Jewish sects as τρεῖς φιλοσοφίαι (Ant. xviii. 1. 2, comp. B.J. ii. 8. 2). It should be remembered also, that in this later age, owing to Roman influence, the term was used to describe practical not less than speculative systems, so that it would cover the ascetic life as well as the mystic theosophy of these Colossian heretics. Hence the Apostle is here flinging back at these false teachers a favourite term of their own, ‘their vaunted philosophy, which is hollow and misleading’.

The word indeed could claim a truly noble origin; for it is said to have arisen out of the humility of Pythagoras, who called himself ‘a lover of wisdom’, μηδένα γὰρ εἶναι σοφὸν ἄνθρωπον ἀλλ’ ἢ Θεόν (Diog. Laert. Proœm. § 12; comp. Cic. Tusc. v. 3). In such a sense the term would entirely accord with the spirit and teaching of St Paul; for it bore testimony to the insufficiency of the human intellect and the need of a revelation. But in his age it had come to be associated generally with the idea of subtle dialectics and profitless speculation; while in this particular instance it was combined with a mystic cosmogony and angelology which contributed a fresh element of danger. As contrasted with the power and fulness and certainty of revelation, all such philosophy was ‘foolishness’ (1 Cor. i. 20). It is worth observing that this word, which to the Greeks denoted the highest effort of the intellect, occurs here alone in St Paul, just as he uses ἀρετή, which was their term to express the highest moral excellence, in a single passage only (Phil. iv. 8; see the note there). The reason is much the same in both cases. The Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or of practice, which it had introduced.

On the attitude of the fathers towards philosophy, while philosophy was a living thing, see Smith’s Dictionary of the Bible s.v. Clement, who was followed in the main by the earlier Alexandrian fathers, regards Greek philosophy not only as a preliminary training (προπαιδεία) for the Gospel, but even as in some sense a covenant (διαθήκη) given by God to the Greeks (Strom. i. 5, p. 331, vi. 5, p. 761, ib. § 8, p. 771 sq.). Others, who were the great majority and of whom Tertullian may be taken as an extreme type, set their faces directly against it, seeing in it only the parent of all heretical teaching: e.g. de Anim. 2, 3, Apol. 46, 47. In the first passage, referring to this text, he says, ‘Ab apostolo jam tunc philosophia concussio veritatis providebatur’; in the second he asks, ‘Quid simile philosophus et Christianus?’ St Paul’s speech at Athens, on the only occasion when he is known to have been brought into direct personal contact with Greek philosophers (Acts xvii. 18), shows that his sympathies would have been at least as strong with Clement’s representations as with Tertullian’s.

245II. 8]

← τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν →

κατὰ κ.τ.λ.] The false teaching is described (1) As regards its source–‘the traditions of men’; (2) As regards its subject matter–‘the rudiments of the world’.

τὴν παράδοσιν κ.τ.λ.] Other systems, as for instance the ceremonial mishna of the Pharisees, might fitly be described in this way (Matt. xv. 2 sq., Mark vii. 3 sq.): but such a description was peculiarly appropriate to a mystic theosophy like this of the Colossian false teachers. The teaching might be oral or written, but it was essentially esoteric, essentially traditional. It could not appeal to sacred books which had been before all the world for centuries. The Essenes, the immediate spiritual progenitors of these Colossian heretics, distinctly claimed to possess such a source of knowledge, which they carefully guarded from divulgence; B.J. ii. 8. 7 συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αυτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα (see above pp. 89, 90 sq., 95). The various Gnostic sects, their direct or collateral spiritual descendants, almost without exception traced their doctrines to a similar source: e.g. Hippol. Hær. v. 7 ἃ φησὶ παραδεδωκέναι Μαριάμνῃ τὸν Ἰάκωβον τοῦ Κυρίου τὸν ἀδελφόν, vii. 20 φασὶν εἰρηκέναι Ματθίαν αὐτοῖς λόγους ἀποκρύφους οὓς ἤκουσε παρὰ τοῦ σωτῆρος, Clem. Alex. Strom. vii. 17 (p. 898) καθάπερ ὁ Βασιλείδης, κἂν Γλαυκίαν ἐπιγράφηται διδάσκαλον, ὡς αὐχοῦσιν αὐτοί, τὸν Πέτρου ἑρμηνέα· ὡσαύτως δὲ καὶ Οὐαλεντῖνον Θεοδᾶ διακηκοέναι φέρουσιν, γνώριμος δὲ οὗτος ἐγεγόνει Παύλου. So too a later mystic theology of the Jews, which had many affinities with the teaching of the Christianized Essenes at Colossæ, was self-designated Kabbala or ‘tradition’, professing to have been handed down orally from the patriarchs. See the note on ἀπόκρυφοι, ii. 3.

246II. 8]

← τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, →

τὰ στοιχεῖα] ‘the rudiments, the elementary teaching’; comp. ver. 20. The same phrase occurs again Gal. iv. 3 (comp. ver. 9). As στοιχεῖα signifies primarily ‘the letters of the alphabet’, so as a secondary meaning it denotes ‘rudimentary instruction’. Accordingly it is correctly interpreted by Clement Strom. vi. 8 (p. 771) Παῦλος ... οὐκ ἔτι παλινδρομεῖν ἀξιοῖ ἐπὶ τὴν Ἑλληνικὴν φιλοσοφίαν, στοιχεῖα τοῦ κόσμου τάυτην ἀλληγορῶν, στοιχειωτικήν τινα οὖσαν (i.e. elementary) καὶ προπαιδείαν τῆς ἀληθείας (comp. ib. vi. 15, p. 799), and by Tertullian adv. Marc. v. 19 ‘secundum elementa mundi, non secundum cælum et terram dicens, sed secundum literas seculares’. A large number of the fathers however explained the expression to refer to the heavenly bodies (called στοιχεῖα), as marking the seasons, so that the observance of ‘festivals and new-moons and sabbaths’ was a sort of bondage to them. It would appear from Tertullian’s language that Marcion also had so interpreted the words. On this false interpretation see the note on Gal. iv. 3. It is quite out of place here: for (1) The context suggests some mode of instruction, e.g. τὴν παράδοσιν τῶν ἀνθρώπων here, and δογματίζεσθε in ver. 20; (2) The keeping of days and seasons is quite subordinate to other external observances. The rite of circumcision (ver. 11), and the distinction of meats (ver. 21) respectively, are placed in close and immediate connexion with τὰ στοιχεῖα τοῦ κόσμου in the two places where it occurs, whereas the observance of days and seasons (ver. 16) stands apart from either.

τοῦ κόσμου] ‘of the world’, that is, ‘belonging to the sphere of material and external things’. See the notes on Gal. iv. 3, vi. 14.

‘In Christ’, so the Apostle seems to say, ‘you have attained the liberty and the intelligence of manhood; do not submit yourselves again to a rudimentary discipline fit only for children (τὰ στοιχεῖα). In Christ you have been exalted into the sphere of the Spirit: do not plunge yourselves again into the atmosphere of material and sensuous things (τοῦ κόσμου).’

247II. 9, 10]

← καὶ οὐ κατὰ Χριστόν· ⁹ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, ¹⁰καὶ ἐστὲ ἐν αὐτῷ →

οὐ κατὰ Χριστόν] ‘not after Christ’. This expression is wide in itself, and should be interpreted so as to supply the negative to both the preceding clauses; ‘Christ is neither the author nor the substance of their teaching: not the author, for they listen to human traditions (κατὰ τὴν παράδοσιν τῶν ἀνθρώπων); not the substance, for they replace Him by formal ordinances (κατὰ τὰ στοιχεῖα τοῦ κόσμου) and by angelic mediators‘.

9 sq. In explaining the true doctrine which is ‘after Christ’, St Paul condemns the two false principles, which lay at the root of this heretical teaching; (1) The theological error of substituting inferior and created beings angelic mediators for the divine Head Himself (vv. 9, 10); and (2) The practical error of insisting upon ritual and ascetic observances, as the foundation of their moral teaching (vv. 11–14). Their theological speculations and their ethical code alike were at fault. On the intimate connexion between these two errors, as springing out of a common root, the Gnostic dualism of these false teachers, see the introduction, pp. 33 sq., 79, 87, 180 sq.

ὅτι κ.τ.λ.] The Apostle justifies the foregoing charge that this doctrine was not κατὰ Χριστόν; ‘In Christ dwells the whole pleroma, the entire fulness of the Godhead, whereas they represent it to you as dispersed among several spiritual agencies. Christ is the one fountain-head of all spiritual life, whereas they teach you to seek it in communion with inferior creatures.’ The same truths have been stated before (i. 14 sq.) more generally and they are now restated with direct and immediate reference to the heretical teaching.

κατοικεῖ] ‘has its fixed abode’. On the force of this compound in relation to the false teaching, see the note on i. 19.

πᾶν τὸ πλήρωμα] ‘all the plenitude’, ‘the totality of the divine powers and attributes’. On this theological term see i. 19, and the detached note at the end of the epistle.

τῆς θεότητος] ‘of the Godhead’. ‘Non modo divinæ virtutes, sed ipsa divina natura’, writes Bengel. For the difference between θέοτης ‘deitas’, the essence, and θειότης ‘divinitas’, the quality, see Trench N. T. Syn. § ii. p. 6. The different force of the two words may be seen by a comparison of two passages in Plutarch, Mor. p. 857 A πᾶσιν Αἰγυπτίοις θειότητα πολλὴν καὶ δικαιοσύνην μαρτυρήσας (where it means a divine inspiration or faculty, and where no one would have used θεότητα), and Mor. 415 C ἐκ δὲ ἡρώων εἰς δαίμονας αἱ βελτίονες ψυχαὶ τὴν μεταβολὴν λαμβάνουσιν, ἐκ δὲ δαιμόνων ὀλίγαι μὲν ἔτι χρόνῳ πολλῷ δι’ ἀρετῆς καθαρθεῖσαι παντάπασι θεότητος μετέσχον (where θειότητος would be quite out of place, because all δαίμονες without exception were θεῖοι, though they only became θεοί in rare instances and after long probation and discipline). In the New Testament the one word occurs here alone, the other in Rom. i. 20 alone. So also τὸ θεῖον, a very favourite expression in Greek philosophy, is found once only, in Acts xvii. 29, where it is used with singular propriety; for the Apostle is there meeting the heathen philosophers on their own ground and arguing with them in their own language. Elsewhere he instinctively avoids a term which tends to obscure the idea of a personal God. In the Latin versions, owing to the poverty of the language, both θέοτης and θείοτης are translated by the same term divinitas; but this was felt to be inadequate, and the word deitas was coined at a later date to represent θέοτης: August. de Civ. Dei vii. § 1, VII. p. 162 (quoted in Trench) ‘Hanc divinitatem vel, ut sic dixerim, deitatem: nam et hoc verbo uti jam nostros non piget, ut de Græco expressius transferant id quod illi θεότητα appellant etc.’

σωματικῶς] ‘bodily-wise’, ‘corporeally’, i.e. ‘assuming a bodily form, becoming incarnate’. This is an addition to the previous statement in i. 19 ἐν αυτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι. The indwelling of the pleroma refers to the Eternal Word, and not to the Incarnate Christ; but σωματικῶς is added to show that the Word, in whom the pleroma thus had its abode from all eternity, crowned His work by the Incarnation. Thus while the main statement κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος of St Paul corresponds to the opening sentence ὁ λόγος ἦν πρὸς τὸν Θὲον καὶ Θεὸς ἦν ὁ λόγος of St John, the subsidiary adverb σωματικῶς of St Paul has its counterpart in the additional statement καὶ ὁ λόγος σὰρξ ἐγένετο of St John. All other meanings which have been assigned to σωματικῶς here, as ‘wholly’ (Hieron. in Is. xi. 1 sq., IV. p. 156, ‘nequaquam per partes, ut in ceteris sanctis’), or ‘really’ (Aug. Epist. cxlix, II. p. 513 ‘Ideo corporaliter dixit, quia illi umbratiliter seducebant’), or ‘essentially’ (Hilar. de Trin. viii. 54, II. p. 252 ‘Dei ex Deo significat veritatem etc.’, Cyril. Alex. in Theodoret. Op. V. p. 34 τουτέστιν, οὐ σχετικῶς, Isid. Pelus. Ep. iv. 166 ἀντὶ τοῦ οὐσιωδῶς), are unsupported by usage. Nor again can the body be understood of anything else but Christ’s human body; as for instance of the created World (Theod. Mops. in Rab. Op. VI. p. 522) or of the Church (Anon. in Chrysost. ad loc.). According to these two last interpretations τὸ πλήρομα τῆς θεότητος is taken to mean the Universe (‘universam naturam repletam ab eo’) and the Church (τὴν ἐκκλησίαν πεπληρωμένην ὑπὸ τῆς θεότητος αὐτοῦ, see Ephes. i. 23) respectively, because either of these may be said to reside in Him, as the source of its life, and to stand to Him in the relation of the body to the head (σωματικῶς). But these forced interpretations have nothing to recommend them.

St Paul’s language is carefully guarded. He does not say ἐν σώματι, for the Godhead cannot be confined to any limits of space; nor σωματοειδῶς, for this might suggest the unreality of Christ’s human body; but σωματικῶς, ‘in bodily wise’, ‘with a bodily manifestation’. The relation of σωματικῶς to the clause which it qualifies will depend on the circumstances of the case: comp. e.g. Plut. Mor. p. 424 E λέιπεται τοίνυν τὸ μέσον οὐ τοπικῶς ἀλλὰ σωματικῶς λέγεσθαι, i.e. ‘ratione corporis habita’, Athan. Exp. Fid. 4 (I. p. 81) ἑκάτερα τοίνυν τὰ περὶ τὸ κτίσμα ῥητὰ σωματικῶς εἰς τὸν Ἰησοῦν γέγραπται, i.e. ‘secundum corpus’, Ptolem. in Epiphan. Hær. xxxiii. 5 κατὰ μὲν τὸ φαινόμενον καὶ σωματικῶς ἐκτελεῖσθαι ἀνῃρέθη.