06100
 \\Having abolished\\ (\\katargsas\\). First aorist active participle of
 \\katarge\\, to make null and void. \\The enmity\\ (\\tn echthran\\). But
 it is very doubtful if \\tn echthran\\ (old word from \\echthros\\,
 hostile,
 # Lu 23:12
 is the object of \\katargsas\\. It looks as if it is in apposition
 with to \\mesotoichon\\ and so the further object of \\lusas\\. The
 enmity between Jew and Gentile was the middle wall of partition.
 And then it must be decided whether "in his flesh" (\\en ti sarki\\
 \\autou\\) should be taken with \\lusas\\ and refer especially to the
 Cross
 # Col 1:22
 or be taken with \\katargsas\\. Either makes sense, but better sense
 with \\lusas\\. Certainly "the law of commandments in ordinances (\\ton\\
 \\nomon tn entoln en dogmasin\\) is governed by \\katargsas\\. \\That he\\
 \\might create\\ (\\hina ktisi\\). Final clause with first aorist active
 subjunctive of \\ktiz\\. \\The twain\\ (\\tous duo\\). The two men
 (masculine here, neuter in verse
 # 14
 Jew and Gentile. \\One new man\\ (\\eis hena kainon anthrpon\\). Into
 one fresh man
 # Col 3:9-11
 "in himself" (\\en hauti\\). Thus alone is it possible. \\Making\\
 \\peace\\ (\\poin eirnn\\). Thus alone can it be done. Christ is the
 peace-maker between men, nations, races, classes.

06101
 \\And might reconcile\\ (\\kai apokatallaxi\\). Final clause with \\hina\\
 understood of first aorist active subjunctive of \\apokatallass\\
 for which see
 # Col 1:20,22
 \\Them both\\ (\\tous amphoterous\\). "The both," "the two" (\\tous duo\\),
 Jew and Gentile. \\In one body\\ (\\en heni smati\\). The "one new man"
 of verse
 # 15
 of which Christ is Head
 # 1:23
 the spiritual church. Paul piles up metaphors to express his idea
 of the Kingdom of God with Christ as King (the church, the body,
 the commonwealth of Israel, oneness, one new man in Christ,
 fellow-citizens, the family of God, the temple of God). \\Thereby\\
 (\\en auti\\). On the Cross where he slew the enmity (repeated here)
 between Jew and Gentile.

06102
 \\Preached peace\\ (\\euggelisato eirnn\\). First aorist middle of
 \\euaggeliz\\. "He gospelized peace" to both Jew and Gentile, "to
 the far off ones" (\\tois makran\\) and "to the nigh ones" (\\tois\\
 \\eggus\\). By the Cross and after the Cross Christ could preach that
 message.

06103
 \\Through him\\ (\\di' autou\\). Christ. \\We both\\ (\\hoi amphoteroi\\). "We
 the both" (Jew and Gentile). \\Our access\\ (\\tn prosaggn\\). The
 approach, the introduction as in
 # Ro 5:2
 \\In one Spirit\\ (\\en heni pneumati\\). The Holy Spirit. \\Unto the\\
 \\Father\\ (\\pros ton patera\\). So the Trinity as in
 # 1:13
 The Three Persons all share in the work of redemption.

06104
 \\So then\\ (\\ara oun\\). Two inferential particles (accordingly
 therefore). \\No more\\ (\\ouketi\\). No longer. \\Sojourners\\ (\\paroikoi\\).
 Old word for dweller by (near by, but not in). So
 # Ac 7:6,29; 1Pe 2:11
 (only other N.T. examples). Dwellers just outside the house or
 family of God. \\Fellow-citizens\\ (\\sunpolitai\\, old, but rare word,
 here only in N.T.), members now of the \\politeia\\ of Israel (verse
 # 12
 the opposite of \\xenoi kai paroikoi\\. \\Of the household of God\\
 (\\oikeioi tou theou\\). Old word from \\oikos\\ (house, household), but
 in N.T. only here,
 # Ga 6:10; 1Ti 5:8
 Gentiles now in the family of God
 # Ro 8:29

06105
 \\Being built upon\\ (\\epoikodomthentes\\). First aorist passive
 participle of \\epoikodome\\, for which double compound verb see
 # 1Co 3:10; Co; 2:17
 \\The foundation\\ (\\epi ti themelii\\). Repetition of \\epi\\ with the
 locative case. See
 # 1Co 3:11
 for this word. \\Of the apostles and prophets\\ (\\ton apostoln kai\\
 \\prophtn\\). Genitive of apposition with \\themelii\\, consisting in.
 If one is surprised that Paul should refer so to the apostles, he
 being one himself, Peter does the same thing
 # 2Pe 3:2
 Paul repeats this language in
 # 3:5
 \\Christ Jesus himself being the chief corner stone\\ (\\onts\\
 \\akrognianiou autou Christou Isou\\). Genitive absolute. The
 compound \\akrogniaios\\ occurs only in the LXX (first in
 # Isa 28:16
 and in the N.T. (here,
 # 1Pe 2:6
 \\Lithos\\ (stone) is understood. Jesus had spoken of himself as the
 stone, rejected by the Jewish builders (experts), but chosen of
 God as the head of the corner
 # Mt 21:42
 \\eis kephaln gnias\\. "The \\akrogniaios\\ here is the primary
 foundation-stone at the angle of the structure by which the
 architect fixes a standard for the bearings of the walls and
 cross-walls throughout" (W. W. Lloyd).

06106
 \\Each several building\\ (\\psa oikodom\\). So without article Aleph B
 D G K L. \\Oikodom\\ is a late word from \\oikos\\ and \\dem\\, to build
 for building up (edification) as in
 # Eph 4:29
 then for the building itself as here
 # Mr 13:1
 Ordinary Greek idiom here calls for "every building," not for
 "all the building" (Robertson, _Grammar_, p. 772), though it is
 not perfectly clear what that means. Each believer is called a
 \\naos theou\\
 # 1Co 3:16
 One may note the plural in
 # Mr 13:1
 (\\oikodomai\\) of the various parts of the temple. Perhaps that is
 the idea here without precise definition of each \\oikodom\\. But
 there are examples of \\ps\\ without the article where "all" is the
 idea as in \\pss ktises\\ (all creation) in
 # Col 1:15
 \\Fitly framed together\\ (\\sunarmologoumen\\). Double compound from
 \\sun\\ and \\harmologos\\ (binding, \\harmos\\, joint and \\leg\\),
 apparently made by Paul and in N.T. only here and
 # Eph 4:16
 Architectural metaphor. \\Into a holy temple\\ (\\eis naon hagion\\). The
 whole structure with all the \\oikodomai\\. Another metaphor for the
 Kingdom of God with which compare Peter's "spiritual house"
 (\\oikos pneumatikos\\) in which each is a living stone being built
 in
 # 1Pe 2:5

06107
 \\Ye also are builded together\\ (\\kai humeis sunoikodomeisthe\\). Ye
 Gentiles also. Present passive indicative (continuous process) of
 common old verb \\sunoikodome\\, to build together with others or
 out of varied materials as here. Only here in N.T. In
 # 1Pe 2:5
 Peter uses \\oikodomeisthe\\ for the same process. \\For a habitation\\
 (\\eis katoiktrion\\). Late word (LXX), in N.T. only here and
 # Re 18:2
 From \\katoike\\, to dwell, as
 # Eph 3:17
 Possibly each of us is meant here to be the "habitation of God in
 the Spirit" and all together growing (\\auxei\\) "into a holy temple
 in the Lord," a noble conception of the brotherhood in Christ.

06108
 \\For this cause\\ (\\toutou charin\\). Use of \\charin\\ (accusative of
 \\charis\\) as a preposition with the genitive and referring to the
 preceding argument about God's elective grace. It is possible
 that Paul started to make the prayer that comes in verses
 # 14-21
 when he repeats \\toutou charin\\. If so, he is diverted by his own
 words "the prisoner of Christ Jesus in behalf of you Gentiles"
 (\\ho desmios tou Christou Isou huper humn tn ethnn\\) to set
 forth in a rich paragraph
 # 1-13
 God's use of him for the Gentiles.

06109
 \\If so be that ye have heard\\ (\\ei ge kousate\\). Condition of first
 class with \\ei\\ and first aorist active indicative and with the
 intensive particle \\ge\\ that gives a delicate touch to it all. On
 \\oikonomian\\ (stewardship, dispensation) see
 # 1:9; 3:9; Col 1:25

06110
 \\By revelation\\ (\\kata apokalupsin\\). Not essentially different from
 \\di' apokalupses\\
 # Gal 1:12
 This was Paul's qualification for preaching "the mystery" (\\to\\
 \\mustrion\\. See
 # 1:9
 \\As I wrote afore\\ (\\kaths proegrapsa\\). First aorist active
 indicative of \\prograph\\ as in
 # Ro 15:4
 not picture forth as
 # Ga 3:1
 But when and where? Epistolary aorist for this Epistle? That is
 possible. A previous and lost Epistle as in
 # 1Co 5:9
 ? That also is abstractly possible. To the preceding discussion
 of the Gentiles? Possible and also probable. \\In few words\\ (\\en\\
 \\oligi\\). Not = \\pro oligou\\, shortly before, but as in
 # Ac 26:28
 "in brief space or time" = \\suntons\\
 # Ac 24:4
 "briefly."

06111
 \\Whereby\\ (\\pros ho\\). "Looking to which," "according to which." \\When\\
 \\ye read\\ (\\anaginskontes\\). This Epistle will be read in public. \\My\\
 \\understanding in the mystery of Christ\\ (\\tn sunesin mou en ti\\
 \\mustrii tou Christou\\). My "comprehension" (\\sunesin\\,
 # Col 1:9; 2:2
 Every sermon reveals the preacher's grasp of "the mystery of
 Christ." If he has no insight into Christ, he has no call to
 preach.

06112
 \\In other generations\\ (\\heterais geneais\\). Locative case of time.
 He had already claimed this revelation for himself (verse
 # 3
 Now he claims it for all the other apostles and prophets of God.

06113
 \\To wit\\. Not in the Greek. But the infinitive (\\einai\\) clause is
 epexegetical and gives the content of the revelation, a common
 idiom in the N.T. \\Ta ethn\\ is in the accusative of general
 reference. Paul is fond of compounds with \\sun\\ and here uses three
 of them. \\Fellow-heirs\\ (\\sunklronoma\\). Late and rare (Philo,
 inscriptions and papyri). See also
 # Ro 8:17
 \\Fellow-members of the body\\ (\\sunsma\\). First found here and only
 here save in later ecclesiastical writers. Preuschen argues that
 it is equivalent to \\sundoulos\\ in
 # Col 1:7
 (\\sma\\ in sense of \\doulos\\). \\Fellow-partakers\\ (\\sunmetocha\\).
 Another late and rare word (Josephus). Only here in N.T. In one
 papyrus in sense of joint possessor of a house.

06114
 For this verse see
 # Col 1:25; Eph 1:19; 3:2

06115
 \\Unto me who am less than the least of all saints\\ (\\emoi ti\\
 \\elachistoteri pantn hagin\\). Dative case \\emoi\\ with \\eloth\\. The
 peculiar form \\elachistoteri\\ (in apposition with \\emoi\\) is a
 comparative (\\-teros\\) formed on the superlative \\elachistos\\. This
 sort of thing was already done in the older Greek like
 \\eschatoteros\\ in Xenophon. It became more common in the _Koin_.
 So the double comparative \\meizoteran\\ in
 # 3Jo 1:4
 The case of \\hagin\\ is ablative. This was not mock humility
 # 15:19
 for on occasion Paul stood up for his rights as an apostle
 # 2Co 11:5
 \\The unsearchable riches of Christ\\ (\\to anexichniaston ploutos tou\\
 \\Christou\\). \\Anexichniastos\\ (\\a\\ privative and verbal of
 \\exichniaz\\, to track out, \\ex\\ and \\ichnos\\, track) appears first
 in
 # Job 5:9; 9:10
 Paul apparently got it from Job. Nowhere else in N.T. except
 # Ro 11:33
 In later Christian writers. Paul undertook to track out the
 untrackable in Christ.

06116
 \\To make see\\ (\\phtisai\\). First aorist active infinitive of
 \\photiz\\, late verb, to turn the light on. With the eyes of the
 heart enlightened
 # Eph 1:18
 one can then turn the light for others to see. See
 # Col 1:26

06117
 \\To the intent that\\ (\\hina\\). Final clause. \\Might be made known\\
 (\\gnristhi\\). First aorist passive subjunctive of \\gnriz\\ with
 \\hina\\. The mystery was made known to Paul
 # 3:3
 and now he wants it blazoned forth to all powers (Gnostic aeons
 or what not). \\Through the church\\ (\\dia ts ekklsias\\). The
 wonderful body of Christ described in chapter
 # Eph 2
 \\The manifold wisdom of God\\ (\\h polupoikilos sophia tou theou\\).
 Old and rare word, much-variegated, with many colours. Only here
 in N.T. \\Poikilos\\ (variegated) is more common
 # Mt 4:24

06118
 \\According to the eternal purpose\\ (\\kata prothesin tn ainn\\).
 "According to the purpose
 # 1:11
 of the ages." God's purpose runs on through the ages. "Through
 the ages one eternal purpose runs."

06119
 \\In confidence\\ (\\en pepoithsei\\). Late and rare word from \\pepoitha\\.
 See
 # 2Co 1:15
 \\Through our faith in him\\ (\\dia ts pistes autou\\). Clearly
 objective genitive \\autou\\ (in him).

06120
 \\That ye faint not\\ (\\m enkakein\\). Object infinitive with \\m\\ after
 \\aitoumai\\. The infinitive (present active) \\enkakein\\ is a late and
 rare word (see already
 # Lu 18:1; 2Th 3:13; 2Co 4:1,16; Ga 6:9
 and means to behave badly in, to give in to evil (\\en, kakos\\).
 Paul urges all his apostolic authority to keep the readers from
 giving in to evil because of his tribulations for them. \\Your\\
 \\glory\\ (\\doxa humn\\). As they could see.

06121
 \\I bow my knees\\ (\\kampt ta gonata mou\\). He now prays whether he
 had at first intended to do so at
 # 3:1
 or not. Calvin supposes that Paul knelt as he dictated this
 prayer, but this is not necessary. This was a common attitude in
 prayer
 # Lu 22:41; Ac 7:40; 20:36; 21:5
 though standing is also frequent
 # Mr 11:25; Lu 18:11,13

06122
 \\Every family\\ (\\psa patria\\). Old word (\\patra\\ is the usual form)
 from \\patr\\, descent from a common ancestor as a tribe or race.
 Some take it here as = \\patrots\\, fatherhood, but that is most
 unlikely. Paul seems to mean that all the various classes of men
 on earth and of angels in heaven get the name of family from God
 the Father of all.

06123
 \\That he would grant you\\ (\\hina di humin\\). Sub-final clause with
 \\hina\\ and the second aorist active subjunctive of \\didmi\\, to give.
 There are really five petitions in this greatest of all Paul's
 prayers (one already in
 # 1:16-23
 two by the infinitives after \\hina di\\ (\\krataithnai,\\
 \\katoiksai\\), two infinitives after \\hina exischuste\\
 (\\katalabesthai, gnnai\\), and the last clause \\hina plrthte\\.
 Nowhere does Paul sound such depths of spiritual emotion or rise
 to such heights of spiritual passion as here. The whole seems to
 be coloured with "the riches of His glory." \\That ye may be\\
 \\strengthened\\ (\\krataithnai\\). First aorist passive infinitive of
 \\krataio\\, late and rare (LXX, N.T.) from \\krataios\\, late form from
 \\kratos\\ (strength). See
 # Lu 1:80
 Paul adds \\dunamei\\ (with the Spirit). Instrumental case. \\In the\\
 \\inward man\\ (\\eis ton es anthrpon\\). Same expression in
 # 2Co 4:16
 (in contrast with the outward \\ex\\, man) and in
 # Ro 7:22

06124
 \\That Christ may dwell\\ (\\katoiksai ton Christon\\). Another
 infinitive (first aorist active) after \\hina di\\. \\Katoike\\ is an
 old verb to make one's home, to be at home. Christ (\\Christon\\
 accusative of general reference) is asked to make his home in our
 hearts. This is the ideal, but a deal of fixing would have to be
 done in our hearts for Christ. \\Being rooted and grounded in love\\
 (\\en agapi errizmenoi kai tethemelimenoi\\). But it is not
 certain whether \\en agapi\\ should go with these participles or
 with the preceding infinitive \\katoiksai\\ (dwell). Besides, these
 two perfect passive participles (from \\rizo\\, old verb, in N.T.
 only here and
 # Col 2:7
 and from \\themelio\\, see also
 # Col 1:23
 are in the nominative case and are to be taken with \\hina\\
 \\exischuste\\ and are proleptically placed before \\hina\\. Verse
 # 18
 should really begin with these participles. Paul piles up
 metaphors (dwelling, rooted, grounded).

06125
 \\That ye may be strong\\ (\\hina exischuste\\). Sub-final clause again
 with \\hina\\ and the first aorist active subjunctive of \\exischu\\, a
 late and rare compound (from \\ex, ischu\\) to have full strength.
 Here only in N.T. \\To apprehend\\ (\\katalabesthai\\). Second aorist
 middle infinitive of \\katalamban\\, old and common verb, to lay
 hold of effectively (\\kata-\\), here with the mind, to grasp
 # Ac 25:25
 \\With all the saints\\ (\\sun pasin tois hagiois\\). No isolated
 privilege. Fellowship open to all. Paul gives a rectangular (four
 dimension) measure of love (breadth \\platos\\, length \\mkos\\, height
 \\hupsos\\, depth \\bathos\\, all common enough words).

06126
 \\And to know\\ (\\gnnai te\\). Second aorist active infinitive with
 \\exischuste\\. \\Which passeth knowledge\\ (\\tn huperballousan ts\\
 \\gnses\\). Ablative case \\gnses\\ after \\huperballousan\\ (from
 \\huperball\\). All the same Paul dares to scale this peak. \\That ye\\
 \\may be filled with all the fulness of God\\ (\\hina plrthte eis\\
 \\pn to plrma tou theou\\). Final clause again (third use of \\hina\\
 in the sentence) with first aorist passive subjunctive of \\plro\\
 and the use of \\eis\\ after it. One hesitates to comment on this
 sublime climax in Paul's prayer, the ultimate goal for followers
 of Christ in harmony with the injunction in
 # Mt 5:48
 to be perfect (\\teleioi\\) as our heavenly Father is perfect. There
 is nothing that any one can add to these words. One can turn to
 # Ro 8:29
 again for our final likeness to God in Christ.

06127
 \\That is able to do\\ (\\ti dunameni poisai\\). Dative case of the
 articular participle (present middle of \\dunamai\\). Paul is fully
 aware of the greatness of the blessings asked for, but the
 Doxology ascribes to God the power to do them for us. \\Above all\\
 (\\huper panta\\). Not simply \\panta\\, but \\huper\\ beyond and above
 all. \\Exceedingly abundantly\\ (\\huperekperissou\\). Late and rare
 double compound (\\huper, ek, perissou\\) adverb (LXX,
 # 1Th 3:10; 5:13; Eph 3:20
 It suits well Paul's effort to pile Pelion on Ossa. \\That we ask\\
 (\\hn aitoumetha\\). Ablative of the relative pronoun attracted from
 the accusative \\ha\\ to the case of the unexpressed antecedent
 \\toutn\\. Middle voice (\\aitoumetha\\) "we ask for ourselves." \\Or\\
 \\think\\ (\\ nooumen\\). The highest aspiration is not beyond God's
 "power" (\\dunamin\\) to bestow.

06128
 \\In the church\\ (\\en ti ekklsii\\). The general church, the body of
 Christ. \\And in Christ Jesus\\ (\\kai en Christi Isou\\). The Head of
 the glorious church.

06129
 \\Wherewith ye were called\\ (\\hs eklthte\\). Attraction of the
 relative \\hs\\ to the genitive of the antecedent \\klses\\ (calling)
 from the cognate accusative \\hn\\ with \\eklthte\\ (first aorist
 passive indicative of \\kale\\, to call. For the list of virtues
 here see
 # Col 3:12
 To \\anechomenoi allln\\
 # Col 3:13
 Paul here adds "in love" (\\en agapi\\), singled out in
 # Col 3:14

06130
06131
 \\The unity\\ (\\tn henotta\\). Late and rare word (from \\heis\\, one), in
 Aristotle and Plutarch, though in N.T. only here and verse
 # 13
 \\In the bond of peace\\ (\\en ti sundesmi ts eirns\\). In
 # Col 3:14
 \\agap\\ (love) is the \\sundesmos\\ (bond). But there is no peace
 without love (verse
 # 2

06132
 \\One body\\ (\\hen sma\\). One mystical body of Christ (the spiritual
 church or kingdom, cf.
 # 1:23; 2:16
 \\One Spirit\\ (\\hen pneuma\\). One Holy Spirit, grammatical neuter
 gender (not to be referred to by "it," but by "he"). \\In one hope\\
 (\\en mii elpidi\\). The same hope as a result of their calling for
 both Jew and Greek as shown in chapter
 # 2

06133
 \\One Lord\\ (\\heis Kurios\\). The Lord Jesus Christ and he alone (no
 series of aeons). \\One faith\\ (\\mia pistis\\). One act of trust in
 Christ, the same for all (Jew or Gentile), one way of being
 saved. \\One baptism\\ (\\hen baptisma\\). The result of baptizing
 (\\baptisma\\), while \\baptismos\\ is the act. Only in the N.T.
 (\\baptismos\\ in Josephus) and ecclesiastical writers naturally. See
 # Mr 10:38
 There is only one act of baptism for all (Jews and Gentiles) who
 confess Christ by means of this symbol, not that they are made
 disciples by this one act, but merely so profess him, put Christ
 on publicly by this ordinance.

06134
 \\One God and Father of all\\ (\\heis theos kai patr pantn\\). Not a
 separate God for each nation or religion. One God for all men.
 See here the Trinity again (Father, Jesus, Holy Spirit). \\Who is\\
 \\over all\\ (\\ho epi pantn\\), \\and through all\\ (\\kai dia pantn\\), \\and\\
 \\in all\\ (\\kai en psin\\). Thus by three prepositions (\\epi, dia, en\\)
 Paul has endeavoured to express the universal sweep and power of
 God in men's lives. The pronouns (\\pantn, pantn, psin\\) can be
 all masculine, all neuter, or part one or the other. The last "in
 all" is certainly masculine and probably all are.

06135
 \\According to the measure of the gifts of Christ\\ (\\kata to metron\\
 \\ts dreas tou Christou\\). Each gets the gift that Christ has to
 bestow for his special case. See
 # 1Co 12:4; Ro 12:4-6

06136
 \\Wherefore he saith\\ (\\dio legei\\). As a confirmation of what Paul
 has said. No subject is expressed in the Greek and commentators
 argue whether it should be \\ho theos\\ (God) or \\h graph\\
 (Scripture). But it comes to God after all. See
 # Ac 2:17
 The quotation is from
 # Ps 68:18
 a Messianic Psalm of victory which Paul adapts and interprets for
 Christ's triumph over death. \\He led captivity captive\\
 (\\ichmalteusen aichmalsian\\). Cognate accusative of
 \\aichmalsian\\, late word, in N.T. only here and
 # Re 13:10
 The verb also (\\aichmalteu\\) is from the old word \\aichmaltos\\,
 captive in war (in N.T. only in
 # Lu 4:18
 in LXX and only here in N.T.

06137
 \\Now this\\ (\\to de\\). Paul picks out the verb \\anabas\\ (second aorist
 active participle of \\anabain\\, to go up), changes its form to
 \\aneb\\ (second aorist indicative), and points the article (\\to\\) at
 it. Then he concludes that it implied a previous \\katabas\\ (coming
 down). \\Into the lower parts of the earth\\ (\\eis ta kattera ts\\
 \\gs\\). If the \\anabas\\ is the Ascension of Christ, then the \\katabas\\
 would be the Descent (Incarnation) to earth and \\ts gs\\ would be
 the genitive of apposition. What follows in verse
 # 10
 argues for this view. Otherwise one must think of the death of
 Christ (the descent into Hades of
 # Ac 2:31

06138
 \\Is the same also\\ (\\autos estin\\). Rather, "the one who came down
 (\\ho katabas\\, the Incarnation) is himself also the one who
 ascended (\\ho anabas\\, the Ascension)." \\Far above\\ (\\huperan\\). See
 # 1:21
 \\All the heavens\\ (\\pantn tn ourann\\). Ablative case after
 \\huperan\\. For the plural used of Christ's ascent see
 # Heb 4:14; 7:27
 Whether Paul has in mind the Jewish notion of a graded heaven
 like the third heaven in
 # 2Co 12:2
 or the seven heavens idea one does not know. \\That he might fill\\
 \\all things\\ (\\hina plrsi ta panta\\). This purpose we can
 understand, the supremacy of Christ
 # Col 2:9

06139
 \\And he gave\\ (\\kai autos edken\\). First aorist active indicative of
 \\didmi\\. In
 # 1Co 12:28
 Paul uses \\etheto\\ (more common verb, appointed), but here repeats
 \\edken\\ from the quotation in verse
 # 8
 There are four groups (\\tous men\\, \\tous de\\ three times, as the
 direct object of \\edken\\). The titles are in the predicate
 accusative (\\apostolous, prophtas, poimenas kai didaskalous\\).
 Each of these words occurs in
 # 1Co 12:28
 (which see for discussion) except \\poimenas\\ (shepherds). This word
 \\poimn\\ is from a root meaning to protect. Jesus said the good
 shepherd lays down his life for the sheep
 # Joh 10:11
 and called himself the Good Shepherd. In
 # Heb 13:20
 Christ is the Great Shepherd (cf.
 # 1Pe 2:25
 Only here are preachers termed shepherds (Latin _pastores_) in
 the N.T. But the verb \\poimain\\, to shepherd, is employed by Jesus
 to Peter
 # Joh 21:16
 by Peter to other ministers
 # 1Pe 5:2
 by Paul to the elders (bishops) of Ephesus
 # Ac 20:28
 Here Paul groups "shepherds and teachers" together. All these
 gifts can be found in one man, though not always. Some have only
 one.

06140
 \\For the perfecting\\ (\\pros ton katartismon\\). Late and rare word (in
 Galen in medical sense, in papyri for house-furnishing), only
 here in N.T., though \\katartisis\\ in
 # 2Co 13:9
 both from \\katartiz\\, to mend
 # Mt 4:21; Ga 6:1
 "For the mending (repair) of the saints." \\Unto the building up\\
 (\\eis oikodomn\\). See
 # 2:21
 This is the ultimate goal in all these varied gifts, "building
 up."

06141
 \\Till we all attain\\ (\\mechri katantsmen hoi pantes\\). Temporal
 clause with purpose idea with \\mechri\\ and the first aorist active
 subjunctive of \\katanta\\, late verb, to come down to the goal
 # Php 3:11
 "The whole" including every individual. Hence the need of so many
 gifts. \\Unto the unity of the faith\\ (\\eis tn henotta ts\\
 \\pistes\\). "Unto oneness of faith" (of trust) in Christ (verse
 # 3
 which the Gnostics were disturbing. \\And of the knowledge of the\\
 \\Son of God\\ (\\kai ts epignses tou huiou tou theou\\). Three
 genitives in a chain dependent also on \\tn henotta\\, "the oneness
 of full (\\epi-\\) knowledge of the Son of God," in opposition to the
 Gnostic vagaries. \\Unto a full-grown man\\ (\\eis andra teleion\\). Same
 figure as in
 # 2:15
 and \\teleios\\ in sense of adult as opposed to \\npioi\\ (infants) in
 # 14
 \\Unto the measure of the stature\\ (\\eis metron hlikias\\). So
 apparently \\hlikia\\ here as in
 # Lu 2:52
 not age
 # Joh 9:21
 Boys rejoice in gaining the height of a man. But Paul adds to
 this idea "the fulness of Christ" (\\tou plrmatos tou Christou\\),
 like "the fulness of God" in
 # 3:19
 And yet some actually profess to be "perfect" with a standard
 like this to measure by! No pastor has finished his work when the
 sheep fall so far short of the goal.

06142
 \\That we may be no longer children\\ (\\hina mketi men npioi\\).
 Negative final clause with present subjunctive. Some Christians
 are quite content to remain "babes" in Christ and never cut their
 eye-teeth
 # Heb 5:11-14
 the victims of every charlatan who comes along. \\Tossed to and\\
 \\fro\\ (\\kludnizomenoi\\). Present passive participle of \\kludnizomai\\,
 late verb from \\kludn\\ (wave,
 # Jas 1:6
 to be agitated by the waves, in LXX, only here in N.T. One
 example in Vettius Valens. \\Carried about\\ (\\peripheromenoi\\).
 Present passive participle of \\peripher\\, old verb, to carry
 round, whirled round "by every wind (\\anemi\\, instrumental case)
 of teaching." In some it is all wind, even like a hurricane or a
 tornado. If not anchored by full knowledge of Christ, folks are
 at the mercy of these squalls. \\By the sleight\\ (\\en ti kubii\\).
 "In the deceit," "in the throw of the dice" (\\kubia\\, from \\kubos\\,
 cube), sometimes cheating. \\In craftiness\\ (\\en panourgii\\). Old
 word from \\panourgos\\ (\\pan, ergon\\, any deed, every deed),
 cleverness, trickiness. \\After the wiles of error\\ (\\pros tn\\
 \\methodian ts plans\\). \\Methodia\\ is from \\methodeu\\ (\\meta,\\
 \\hodos\\) to follow after or up, to practise deceit, and occurs
 nowhere else
 # Eph 4:13; 6:11
 save in late papyri in the sense of method. The word \\plans\\
 (wandering like our "planet") adds to the evil idea in the word.
 Paul has covered the whole ground in this picture of Gnostic
 error.

06143
 \\In love\\ (\\en agapi\\). If truth were always spoken only in love!
 \\May grow into him\\ (\\auxsmen eis auton\\). Supply \\hina\\ and then
 note the final use of the first aorist active subjunctive. It is
 the metaphor of verse
 # 13
 (the full-grown man). We are the body and Christ is the Head. We
 are to grow up to his stature.

06144
 \\From which\\ (\\ex hou\\). Out of which as the source of energy and
 direction. \\Fitly framed\\ (\\sunarmologoumenon\\). See
 # 2:21
 for this verb. \\Through that which every joint supplieth\\ (\\dia\\
 \\pass haphs ts epichorgias\\). Literally, "through every joint
 of the supply." See
 # Col 2:19
 for \\haph\\ and
 # Php 1:19
 for the late word \\epichorgia\\ (only two examples in N.T.) from
 \\epichorge\\, to supply
 # Col 2:19
 \\In due measure\\ (\\en metri\\). Just "in measure" in the Greek, but
 the assumption is that each part of the body functions properly
 in its own sphere. \\Unto the building up of itself\\ (\\eis oikodomn\\
 \\heautou\\). Modern knowledge of cell life in the human body greatly
 strengthens the force of Paul's metaphor. This is the way the
 body grows by cooperation under the control of the head and all
 "in love" (\\en agapi\\).

06145
 \\That ye no longer walk\\ (\\mketi humas peripatein\\). Infinitive
 (present active) in indirect command (not indirect assertion)
 with accusative \\humas\\ of general reference. \\In vanity of their\\
 \\mind\\ (\\en mataiotti tou noos autn\\). "In emptiness (from \\mataios\\,
 late and rare word. See
 # Ro 8:20
 of their intellect (\\noos\\, late form for earlier genitive \\nou\\,
 from \\nous\\).

06146
 \\Being darkened\\ (\\eskotmenoi ontes\\). Periphrastic perfect passive
 participle of \\skoto\\, old verb from \\skotos\\ (darkness), in N.T.
 only here and
 # Re 9:2; 16:10
 \\In their understanding\\ (\\ti dianoii\\). Locative case. Probably
 \\dianoia\\ (\\dia, nous\\) includes the emotions as well as the
 intellect (\\nous\\). It is possible to take \\ontes\\ with
 \\apllotrimenoi\\ (see
 # 2:12
 which would then be periphrastic (instead of \\eskotmenoi\\) perfect
 passive participle. \\From the life of God\\ (\\ts zs tou theou\\).
 Ablative case \\zs\\ after \\apllotrimenoi\\
 # 2:12
 \\Because of the ignorance\\ (\\dia tn agnoian\\). Old word from \\agnoe\\,
 not to know. Rare in N.T. See
 # Ac 3:17
 \\Hardening\\ (\\prsin\\). Late medical term (Hippocrates) for callous
 hardening. Only other N.T. examples are
 # Mr 3:5; Ro 11:25

06147
 \\Being past feeling\\ (\\aplgkotes\\). Perfect active participle of
 \\apalge\\, old word to cease to feel pain, only here in N.T. \\To\\
 \\lasciviousness\\ (\\ti aselgeii\\). Unbridled lust as in
 # 2Co 12:21; Ga 5:19
 \\To work all uncleanness\\ (\\eis ergasian akatharsias pass\\). Perhaps
 prostitution, "for a trading (or work) in all uncleanness."
 Certainly Corinth and Ephesus could qualify for this charge. \\With\\
 \\greediness\\ (\\en pleonexii\\). From \\pleonekts\\, one who always wants
 more whether money or sexual indulgence as here. The two vices
 are often connected in the N.T.

06148
 \\But ye did not so learn Christ\\ (\\Humeis de ouch houts emathete\\
 \\ton Christon\\). In sharp contrast to pagan life (\\houts\\). Second
 aorist active indicative of \\manthan\\.

06149
 \\If so be that\\ (\\ei ge\\). "If indeed." Condition of first class with
 aorist indicatives here, assumed to be true (\\kousate kai\\
 \\edidachthte\\). \\Even as truth is in Jesus\\ (\\kaths estin altheia\\
 \\en ti Isou\\). It is not clear what Paul's precise idea is here.
 The Cerinthian Gnostics did distinguish between the man Jesus and
 the aeon Christ. Paul here identifies Christ (verse
 # 20
 and Jesus (verse
 # 21
 At any rate he flatly affirms that there is "truth in Jesus"
 which is in direct opposition to the heathen manner of life and
 which is further explained by the epexegetical infinitives that
 follow (\\apothesthai, ananeousthai de, kai endusasthai\\).
