1:1 Of Christ Jesus (\Christou Iˆsou\). This order in the later epistles shows that \Christos\ is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in Ga 1:1. Timothy (\Timotheos\). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

1:2 At Colossae (\en Kolossais\). The spelling is uncertain, the MSS. differing in the title (\Kolassaeis\) and here (\Kolossais\). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.

1:3 God the Father of our Lord Jesus Christ (\t“i the“i patri tou kuriou hˆm“n Iˆsou Christou\). Correct text without \kai\ (and) as in 3:17, though usually "the God and Father of our Lord Jesus Christ" (2Co 1:3; 11:31; Ro 15:6; 1Pe 1:3; Re 1:6). In verse 2 we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ" is not joined with "God our Father." Always (\pantote\). Amphibolous position between \eucharistoumen\ (we give thanks) and \proseuchomenoi\ (praying). Can go with either.

1:4 Having heard of (\akousantes\). Literary plural unless Timothy is included. Aorist active participle of \akou“\ of antecedent action to \eucharistoumen\. Epaphras (verse 8) had told Paul. Your faith in Jesus Christ (\tˆn pistin hum“n en Iˆsou Christ“i\). See Eph 1:15 for similar phrase. No article is needed before \en\ as it is a closely knit phrase and bears the same sense as the objective genitive in Ga 2:16 (\dia piste“s Christou Iˆsou\, by faith in Christ Jesus). Which ye have (\hˆn echete\). Probably genuine (Aleph A C D), though B omits it and others have the article (\tˆn\). There is a real distinction here between \en\ (sphere or basis) and \eis\ (direction towards), though they are often identical in idea.

1:5 Because of the hope (\dia tˆn elpida\). See Ro 8:24. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3 or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in 1Co 13:13. Here hope is objective, the goal ahead. Laid up (\apokeimeinˆn\). Literally, "laid away or by." Old word used in Lu 19:20 of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Ti 6:19). The same idea occurs in Mt 6:20 (treasure in heaven) and 1Pe 1:4 and it is involved in Phm 3:20. Ye heard before (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Ga 2:5,14) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in Ac 12:20). They heard the pure gospel from Epaphras before the Gnostics came.

1:6 In all the world (\en panti t“i kosm“i\). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire. Is bearing fruit (\estin karpophoroumenon\). Periphrastic present middle indicative of the old compound \karpophore“\, from \karpophoros\ (Ac 14:17) and that from \karpos\ and \pher“\. The periphrastic present emphasizes the continuity of the process. See the active participle \karpophorountes\ in verse 10. Increasing (\auxanomenon\). Periphrastic present middle of \auxan“\. Repeated in verse 10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). Ye heard and knew (\ˆkousate kai epegn“te\). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of \epigin“sk“\, to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

1:7 Of Epaphras (\apo Epaphrƒ\). "From Epaphras" who is the source of their knowledge of Christ. On our behalf (\huper hˆm“n\). Clearly correct (Aleph A B D) and not \huper hum“n\ (on your behalf). In a true sense Epaphras was Paul's messenger to Colossae.

1:8 Who also declared (\ho kai dˆl“sas\). Articular first aorist active participle of \dˆlo“\, old verb, to make manifest. Epaphras told Paul about their "love in the Spirit," grounded in the Holy Spirit.

1:9 That ye may be filled with (\hina plˆr“thˆte\). First aorist (effective) passive subjunctive of \plˆro“\, to fill full. The knowledge of his will (\tˆn epign“sin tou thelˆmatos autou\). The accusative case is retained with this passive verb. \Epign“sis\ is a _Koin‚_ word (Polybius, Plutarch, etc.) for additional (\epi\) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God. In all spiritual wisdom and understanding (\en pasˆi sophiƒi kai sunesei pneumatikˆi\). Both \pasei\ (all) and \pneumatikˆi\ (spiritual) are to be taken with both \sophiƒi\ and \sunesei\. In Eph 1:8 Paul uses \phronˆsei\ (from \phrˆn\, intellect) rather than \sunesei\ (grasp, from \suniˆmi\, to send together). \Sunesis\ is the faculty of deciding in particular cases while \sophia\ gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.

1:10 To walk worthily of the Lord (\peripatˆsai axi“s tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See 1Th 2:12; Php 1:27; Eph 4:1 for a like use of \axi“s\ (adverb) with the genitive. In the knowledge of God (\tˆi epign“sei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6. Unto all pleasing (\eis pƒsan areskian\). In order to please God in all things (1Th 4:1). \Areskia\ is late word from \areskeu“\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

1:11 Strengthened (\dunamoumenoi\). Present passive participle of late verb \dunamo“\ (from \dunamis\), to empower, "empowered with all power." In LXX and papyri and modern Greek. In N.T. only here and Heb 11:34 and MSS. in Eph 6:10 (W H in margin). According to the might of his glory (\kata to kratos tˆs doxˆs autou\). \Kratos\ is old word for perfect strength (cf. \krate“, kratilos\). In N.T. it is applied only to God. Here his might is accompanied by glory (_Shekinah_). Unto all patience and longsuffering (\eis pƒsan hupomonˆn kai makrothumian\). See both together also in Jas 5:10f.; 2Co 6:4,6; 2Ti 3:10. \Hupomonˆ\ is remaining under (\hupomen“\) difficulties without succumbing, while \makrothumia\ is the long endurance that does not retaliate (Trench).

1:12 Who made us meet (\t“i hikan“santi hˆmƒs\). Or "you" (\humƒs\). Dative case of the articular participle of \hikano“\, late verb from \hikanos\ and in N.T. only here and 2Co 3:6 (which see), "who made us fit or adequate for." To be partakers (\eis merida\). "For a share in." Old word for share or portion (from \meros\) as in Ac 8:21; 16:12; 2Co 6:15 (the only other N.T. examples). Of the inheritance (\tou klˆrou\). "Of the lot," "for a share of the lot." Old word. First a pebble or piece of wood used in casting lots (Ac 1:26), then the allotted portion or inheritance as here (Ac 8:21). Cf. Heb 3:7-4:11. In light (\en t“i ph“ti\). Taken with \merida\ (portion) "situated in the kingdom of light" (Lightfoot).

1:13 Delivered (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. Translated (\metestˆsen\). First aorist active indicative of \methistˆmi\ and transitive (not intransitive like second aorist \metestˆ\). Old word. See 1Co 13:2. Changed us from the kingdom of darkness to the kingdom of light. Of the Son of his love (\tou huiou tˆs agapˆs autou\). Probably objective genitive (\agapˆs\), the Son who is the object of the Father's love like \agapˆtos\ (beloved) in Mt 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

1:14 In whom (\en h“i\). In Christ as in Eph 1:7. This great sentence about Christ carries on by means of three relatives (\en h“i\ 14, \hos\ 15, \hos\ 18) and repeated personal pronoun (\autos\), twice with \hoti\ (15,19), thrice with \kai\ (17,18,20), twice alone (16,20). Our redemption (\tˆn apolutr“sin\). See on ¯Ro 3:24 for this great word (_Koin‚_), a release on payment of a ransom for slave or debtor (Heb 9:15) as the inscriptions show (Deissmann, _Light, etc._, p. 327). The forgiveness of our sins (\tˆn aphesin t“n hamarti“n\). Accusative case in apposition with \apolutr“sin\ as in Eph 1:7 (remission, sending away, \aphesis\, after the redemption \apolutr“sis\, buying back). Only here we have \hamarti“n\ (sins, from \hamartan“\, to miss) while in Eph 1:7 we find \parapt“mat“n\ (slips, fallings aside, from \parapipt“\).

1:15 The image (\eik“n\). In predicate and no article. On \eik“n\, see 2Co 4:4; 3:18; Ro 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5) and is now (Php 2:5-11; Heb 1:3). Of the invisible God (\tou theou tou aoratou\). But the one who sees Jesus has seen God (Joh 14:9). See this verbal adjective (\a\ privative and \hora“\) in Ro 1:20. The first born (\pr“totokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in Joh 1:1-18 and to Heb 1:1-4 as well as Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in Lu 2:7 and Aleph for Mt 1:25; Ro 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pƒsˆs ktise“s\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \pr“tos\ that is used (first-born of all creation) as in Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eik“n\ we find \pr“totokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eik“n\ (Image) and to the universe as \pr“totokos\ (First-born).

1:16 All things (\ta panta\). The universe as in Ro 11:35, a well-known philosophical phrase. It is repeated at the end of the verse. In him were created (\en aut“i ektisthˆ\). Paul now gives the reason (\hoti\, for) for the primacy of Christ in the work of creation (16f.). It is the constative aorist passive indicative \ektisthˆ\ (from \ktiz“\, old verb, to found, to create (Ro 1:25). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included. Have been created (\ektistai\). Perfect passive indicative of \ktiz“\, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him (\di' autou\). As the intermediate and sustaining agent. He had already used \en aut“i\ (in him) as the sphere of activity. And unto him (\kai eis auton\). This is the only remaining step to take and Paul takes it (1Co 15:28) See Eph 1:10 for similar use of \en aut“i\ of Christ and in Col 1:19; 20 again we have \en aut“i, di' autou, eis auton\ used of Christ. See Heb 2:10 for \di' hon\ (because of whom) and \di' hou\ (by means of whom) applied to God concerning the universe (\ta panta\). In Ro 11:35 we find \ex autou kai di' autou kai eis auton ta panta\ referring to God. But Paul does not use \ex\ in this connection of Christ, but only \en\, \dia\, and \eis\. See the same distinction preserved in 1Co 8:6 (\ex\ of God, \dia\, of Christ).

1:17 Before all things (\pro pant“n\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; 17:5. See also Re 23:13 where Christ calls himself the Alpha and the Omega, the Beginning (\archˆ\) and the End (\telos\). Paul states it also in 2Co 8:9; Php 2:6f. Consist (\sunestˆken\). Perfect active indicative (intransitive) of \sunistˆmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.

1:18 The head of the body (\hˆ kephalˆ tou s“matos\). Jesus is first also in the spiritual realm as he is in nature (verses 18-20). Paul is fond of the metaphor of the body (\s“ma\) for believers of which body Christ is the head (\kephalˆ\) as seen already in 1Co 11:3; 12:12,27; Ro 12:5. See further Col 1:24: 2:19; Eph 1:22f.; 4:2,15; 5:30. The church (\tˆs ekklˆsias\) Genitive case in explanatory apposition with \tou s“matos\. This is the general sense of \ekklˆsia\, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (\ta panta\) in verses 15-17 and the realm of spirit or grace in verses 18-20. A like general sense of \ekklˆsia\ occurs in Eph 1:22f.; 5:24-32; Heb 12:23. In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth \politeia\, verse 12, one new man \eis hena kainon anthr“pon\, verse 15, one body \en heni s“mati\, verse 16, family of God \oikeioi tou theou\, verse 19, building or temple \oikodomˆ\ and \naos\, verses 20-22). Who (\hos\). Causal use of the relative, "in that he is." The beginning (\hˆ archˆ\). It is uncertain if the article (\hˆ\) is genuine. It is absolute without it. Christ has priority in time and in power. See Re 3:14 for his relation as \archˆ\ to creation and 1Co 15:20,23 for \aparchˆ\ used of Christ and the resurrection and Ac 3:14 for \archˆgos\ used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12-2 of Jesus as the pioneer of faith. That in all things he might have the preeminence (\hina genˆtai en pƒsin autos pr“teu“n\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, "that he himself in all things (material and spiritual) may come to (\genˆtai\, not \ˆi\, be) hold the first place" (\pr“teu“n\, present active participle of \pr“teu“\, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Re 1:5 for this same use of \pr“totokos\ with \t“n nekr“n\ (the dead).

1:19 For it was the good pleasure of the Father (\hoti eudokˆsen\). No word in the Greek for "the Father," though the verb calls for either \ho theos\ or \ho patˆr\ as the subject. This verb \eudoke“\ is common in the N.T. for God's will and pleasure (Mt 3:17; 1Co 10:5). All the fulness (\pƒn to plˆr“ma\). The same idea as in 2:9 \pƒn to plˆr“ma tˆs theotˆtos\ (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from \plˆro“\, to fill full, used in various senses as in Mr 8:20 of the baskets, Ga 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. Should dwell (\katoikˆsai\). First aorist active infinitive of \katoike“\, to make abode or home. All the divine attributes are at home in Christ (\en aut“i\).

1:20 Through him (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass“\, further addition to \eudokˆsen\, was pleased). This double compound (\apo, kata\ with \allass“\) occurs only here, verse 22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass“\ (2Co 5:18-20; Ro 5:10), though \diallass“\ (Mt 5:24) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Co 5:18-20 for discussion of \katallass“\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. Unto himself (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. Having made peace (\eirˆnopoiˆsas\). Late and rare compound (Pr 10:10 and here only in N.T.) from \eirˆnopoios\, peacemaker (Mt 5:9; here only in N.T.). In Eph 2:15 we have \poi“n eirˆnˆn\ (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if \plˆr“ma\ be taken as the subject of \eudokˆsen\, a participial anacoluthon (construction according to sense as in 2:19). If \theos\ be taken as the subject of \eudokˆsen\ the participle \eirˆnopoiˆsas\ refers to Christ, not to \theos\ (God). Through the blood of his cross (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

1:21 And you (\kai humƒs\). Accusative case in a rather loose sentence, to be explained as the object of the infinitive \parastˆsai\ in verse 22 (note repeated \humƒs\ there) or as the anticipated object of \apokatˆllaxen\ if that be the genuine form in verse 22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Eph 2:1,12. Being in time past alienated (\pote ontas apˆllotri“menous\). Periphrastic perfect passive participle (continuing state of alienation) of \apallotrio“\, old word from Plato on, to estrange, to render \allotrios\ (belonging to another), alienated from God, a vivid picture of heathenism as in Ro 1:20-23. Only other N.T. examples in Eph 2:12; 4:18. \Enemies\ (\exthrous\). Old word from \echthos\ (hatred). Active sense here, hostile as in Mt 13:28; Ro 8:7, not passive hateful (Ro 11:28). In your mind (\tˆi dianoiƒi\). Locative case. \Dianoia\ (\dia, nous\), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. In your evil works (\en tois ergois tois ponˆrois\). Hostile purpose finds natural expression in evil deeds.

1:22 Yet now (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. Hath he reconciled (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in 2Co 5:20 while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20. In the body of his flesh (\en t“i s“mati tˆs sarkos autou\). See the same combination in 2:11 though in Eph 2:14 only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Ac 23:33). Repeated in Col 2:28. See also 2Co 11:2; 2Co 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Heb 13:17. See Ro 12:1 for use of living sacrifice. Holy (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (\am“mous\). Without spot (Php 2:15). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. Unreproveable (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

1:23 If so be that ye continue in the faith (\ei ge epimenete tˆi pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). Pistei is in the locative case (in faith). Grounded (\tethemeli“menoi\). Perfect passive participle of \themelio“\, old verb from \themelios\ (adjective, from \thema\ from \tithˆmi\, laid down as a foundation, substantive, 1Co 3:11f.). Picture of the saint as a building like Eph 2:20. Steadfast (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, 1Co 7:37; 15:58. Metaphor of seated in a chair. Not moved away (\mˆ metakinoumenoi\). Present passive participle (with negative \mˆ\) of \metakine“\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel (\apo tˆs elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. Which ye heard (\hou ˆkousate\). Genitive case of relative either by attraction or after \ˆkousate\. The Colossians had in reality heard the gospel from Epaphras. Preached (\kˆruchthentos\). First aorist passive participle of \kˆruss“\, to herald, to proclaim. In all creation (\en pasˆi ktisei\). \Ktisis\ is the act of founding (Ro 1:20) from \ktiz“\ (verse 16), then a created thing (Ro 1:25), then the sum of created things as here and Re 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonˆsai\ of himself (Mr 10:45). Our "deacon" is this word transliterated and given a technical meaning as in Php 1:1.

1:24 Now I rejoice (\nun chairomen\). This is not a new note for Paul. See him in jail in Philippi (Ac 16:25) and in 2Co 11:16-33; Ro 5:3; Php 2:18. Fill up on my part (\antanaplˆr“\). Very rare double compound verb (here only in N.T.) to fill (\plˆro“\) up (\ana\), in turn (\anti\). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in \anti\ as seen in Demosthenes's use of this verb (_De Symm_., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. That which is lacking (\ta husterˆmata\). "The left-overs," so to speak. Late word from \hustere“\, to come behind, to be left, to fail. See Lu 21:4; 1Th 3:10; 2Co 8:14; 9:12. For his body's sake (\huper tou s“matos autou\). As Paul showed in his exultation in suffering in 2Co 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse 18).

1:25 According to the dispensation of God (\kata tˆn oikonomian tou theou\). "According to the economy of God." An old word from \oikonome“\, to be a house steward (\oikos, nem“\) as in Lu 16:2-4; 1Co 9:17; Eph 1:9; 3:9. It was by God's stewardship that Paul was made a minister of Christ. To fulfil the word of God (\plˆr“sai ton logon tou theou\). First aorist active infinitive of purpose (\plˆro“\), a fine phrase for a God-called preacher, to fill full or to give full scope to the Word of God. The preacher is an expert on the word of God by profession. See Paul's ideal about preaching in 2Th 3:1.

1:26 The mystery (\to mustˆrion\). See on 1Co 2:7 for this interesting word from \mustˆs\ (initiate), from \mue“\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, Mt 13:11) and uses it for the gospel. Which hath been hid (\to apokekrummenon\). Perfect passive articular participle from \apokrupt“\, old verb, to hide, to conceal from (1Co 2:7; Eph 3:9). But now it hath been manifested (\nun de ephaner“thˆ\). First aorist passive indicative of \phanero“\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

1:27 God was pleased (\ˆthelˆsen ho theos\). First aorist active indicative of \thel“\, to will, to wish. "God willed" this change from hidden mystery to manifestation. To make known (\gn“risai\). First aorist active infinitive of \gn“riz“\ (from \gin“sk“\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos tˆs doxˆs tou mustˆriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Eph 3:1-2). He feels the high honour keenly and meets the responsibility humbly. Which (\ho\). Grammatical gender (neuter) agreeing with \mustˆriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin hˆ elpis tˆs doxˆs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Eph 3:17. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Ti 1:1) and the consummation will come (Ro 8:18).

1:28 Whom (\hon\). That is, "Christ in you, the hope of glory." We proclaim (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell“\) throughout (\kata\), to proclaim far and wide (Ac 13:5). Admonishing (\nouthetountes\). Old verb from \nouthetˆs\, admonisher (from \nous, tithˆmi\). See already Ac 20:31; 1Th 5:12,14; 2Th 3:15, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" Every man (\panta anthr“pon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). That we may present (\hina parastˆs“men\). Final use of \hina\ and first aorist active subjunctive of \paristˆmi\, for which see 1:22, the final presentation to Christ. Perfect (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Heb 5:14), mature and ripened Christians (4:22), the full-grown man in Christ (Eph 4:13). The relatively perfect (Php 3:15) will on that day of the presentation be fully developed as here (Col 4:12; Eph 4:13). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

1:29 Whereunto (\eis ho\). That is "to present every man perfect in Christ." I labour also (\kai kopi“\). Late verb \kopia“\, from \kopos\ (toil), to grow weary from toil (Mt 11:28), to toil on (Php 2:16), sometimes for athletic training. In papyri. Striving (\ag“nizomenos\). Present middle participle of common verb \ag“nizomai\ (from \ag“n\, contest, as in 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. Working (\energeian\). Our word "energy." Late word from \energˆs\ (\en, ergon\), efficiency (at work). Play on the word here with the present passive participle of \energe“, energoumenˆn\ (energy energized) as in Eph 1:19f. Paul was conscious of God's "energy" at work in him "mightily" (\en dunamei\), "in power" like dynamite.

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