06300
 \\Euodia\\ (\\Euodian\\). This name means literally "prosperous journey"
 (\\eu, hodos\\). It occurs in the inscriptions. \\Syntyche\\ (\\Suntuchn\\).
 From \\suntugchan\\, to meet with and so "pleasant acquaintance" or
 "good-luck." Occurs in the inscriptions and identified with Lydia
 by some. Klopper suggests that each of these rival women had
 church assemblies in their homes, one a Jewish-Christian church,
 the other a Gentile-Christian church. Vincent doubts the great
 influence of women in Macedonia held by Lightfoot who also
 suggests that these two were ladies of rank or perhaps
 deaconesses of the church in Philippi. Schinz suggests that in
 such a pure church even slight bickerings would make a real
 disturbance. "It may have been accidental friction between two
 energetic Christian women" (Kennedy).

06301
 \\True yokefellow\\ (\\gnsie sunzuge\\). All sorts of suggestions have
 been made here, one that it was Lydia who is termed Paul's wife
 by the word \\sunzuge\\. Unfortunately for that view \\gnsie\\ is
 masculine vocative singular. Some have suggested it as a proper
 name though it is not found in the inscriptions, but the word
 does occur as an appellative in one. Lightfoot even proposes
 Epaphroditus, the bearer of the Epistle, certainly a curious turn
 to take to address him. After all it matters little that we do
 not know who the peacemaker was. \\Help these women\\ (\\sunlambanou\\
 \\autais\\). Present middle imperative of \\sunlamban\\, to seize
 # Mt 26:55
 to conceive
 # Lu 1:24
 then to take hold together with one (associative instrumental
 case), to help as here
 # Lu 5:7
 "Take hold with them." \\They laboured with me\\ (\\sunthlsan moi\\).
 First aorist active indicative of \\sunathle\\ (for which see
 # 1:27
 with associative instrumental case (\\moi\\). \\With Clement also\\ (\\meta\\
 \\kai Klmentos\\). There is no evidence that he was Clement of Rome
 as the name is common. \\In the book of life\\ (\\en bibli zs\\). The
 only instance of this expression in the N.T. outside of the
 Apocalypse
 # 3:5; 13:8; 17:8
 etc.). Hence real Christians in spite of their bickerings.

06302
 \\Again I will say\\ (\\palin er\\). Future active indicative of
 defective verb \\eipon\\. \\Rejoice\\ (\\chairete\\). Present active
 imperative as in
 # 3:1
 repeated for emphasis in spite of discouragements. Not in the
 sense of "Farewell" here.

06303
 \\Your forbearance\\ (\\to epieikes humn\\). "Your gentleness," "your
 sweet reasonableness" (Matthew Arnold), "your moderation." Old
 adjective (\\epi, eikos\\) as in
 # Jas 3:17; 1Ti 3:3
 Article and neuter singular here= \\h epieikeia\\
 # Ac 24:4; 2Co 10:1
 like to \\chrston\\ in
 # Ro 2:4
 \\The Lord is at hand\\ (\\ho kurios eggus\\). "The Apostle's watchword"
 (Lightfoot), as in
 # 1Co 16:22
 (\\Maran atha\\, Aramaic equivalent, Our Lord cometh). Unless,
 indeed, \\eggus\\ here means near in space instead of \\nigh\\ in time.

06304
 \\In nothing be anxious\\ (\\mden merimnte\\). Present imperative in
 prohibition, "stop being anxious." See \\m merimnte\\ in
 # Mt 6:31
 \\With thanksgiving\\ (\\meta eucharistias\\). In all the forms of prayer
 here named thanksgiving should appear.

06305
 \\The peace of God\\ (\\h eirn tou theou\\). See in
 # 2Th 3:16
 "the Lord of peace" (\\ho Kurios ts eirns\\) and verse
 # 9
 for "the God of peace" (\\ho theos ts eirns\\). \\Shall guard\\
 (\\phroursei\\). "Shall garrison," future active indicative of
 \\phroure\\, old verb from \\phrouros\\ (\\pro-horos, proora\\, to see
 before, to look out). See
 # Ac 9:24; 2Co 11:32
 God's peace as a sentinel mounts guard over our lives as Tennyson
 so beautifully pictures Love as doing.

06306
 \\Finally\\ (\\to loipon\\).
 See note on "Php 3:1"
 \\Whatsoever\\ (\\hosa\\). Thus he introduces six adjectives picturing
 Christian ideals, old-fashioned and familiar words not
 necessarily from any philosophic list of moral excellencies Stoic
 or otherwise. Without these no ideals can exist. They are
 pertinent now when so much filth is flaunted before the world in
 books, magazines and moving-pictures under the name of realism
 (the slime of the gutter and the cess-pool). \\Honourable\\ (\\semna\\).
 Old word from \\seb\\, to worship, revere. So revered, venerated
 # 1Ti 3:8
 \\Pure\\ (\\hagna\\). Old word for all sorts of purity. There are clean
 things, thoughts, words, deeds. \\Lovely\\ (\\prosphil\\). Old word,
 here only in N.T., from \\pros\\ and \\phile\\, pleasing, winsome. \\Of\\
 \\good report\\ (\\euphma\\. Old word, only here in N.T., from \\eu\\ and
 \\phm\\, fair-speaking, attractive. \\If there be any\\ (\\ei tis\\). Paul
 changes the construction from \\hosa\\ (whatsoever) to a condition of
 the first class, as in
 # 2:1
 with two substantives. \\Virtue\\ (\\aret\\). Old word, possibly from
 \\aresk\\, to please, used very often in a variety of senses by the
 ancients for any mental excellence or moral quality or physical
 power. Its very vagueness perhaps explains its rarity in the
 N.T., only four times
 # Php 4:8; 1Pe 2:9; 2Pe 1:3,5
 It is common in the papyri, but probably Paul is using it in the
 sense found in the LXX
 # Isa 42:12; 43:21
 of God's splendour and might (Deissmann, _Bible Studies_, p. 95)
 in connection with "praise" (\\epainos\\) as here or even meaning
 praise. \\Think on these things\\ (\\tauta logizesthe\\). Present middle
 imperative for habit of thought. We are responsible for our
 thoughts and can hold them to high and holy ideals.

06307
 \\In me\\ (\\en emoi\\). Paul dares to point to his life in Philippi as
 an illustration of this high thinking. The preacher is the
 interpreter of the spiritual life and should be an example of it.
 \\These things do\\ (\\tauta prassete\\). Practise as a habit (\\prass\\,
 not \\poie\\).

06308
 \\I rejoice\\ (\\echarn\\). Second aorist passive indicative of \\chair\\,
 a timeless aorist. I did rejoice, I do rejoice. \\Greatly\\
 (\\megals\\). Old adverb, only here in N.T., from \\megas\\ (great). \\Now\\
 \\at length\\ (\\d pote\\). In N.T. only here and
 # Ro 1:10
 \\Pote\\ is indefinite past (interval), \\d\\ immediate present. \\Ye\\
 \\have revived\\ (\\anethalete\\). Second aorist active indicative of old
 poetic word (Homer), \\anathall\\, to sprout again, to shoot up, to
 blossom again. So in the LXX five times, though rare and literary
 word. \\Your thought for me\\ (\\to huper emou phronein\\). Accusative
 case of the articular present active infinitive the object of
 \\anethalete\\ used transitively. "You caused your thinking of me to
 bloom afresh." \\Wherein\\ (\\eph' hi\\). "In which," "upon which"
 (locative case). A loose reference to Paul's interests as
 involved in their thinking of him. \\Ye did indeed take thought\\
 (\\kai ephroneite\\). Imperfect active, "ye were also (or had been
 also) thinking." \\Ye lacked opportunity\\ (\\kaireisthe\\). Imperfect
 middle of \\akaireomai\\, late and rare word, here only in N.T., from
 \\akairos\\ (\\a\\ privative, \\kairos\\), not to have a chance, the
 opposite of \\eukaire\\
 # Mr 6:31

06309
 \\In respect of want\\ (\\kath' hustersin\\). Late and rare word from
 \\hustere\\, to be behind or too late, only here and
 # Mr 12:44
 in N.T. \\I have learned\\ (\\emathon\\). Simply, "I did learn"
 (constative second aorist active indicative of \\manthan\\, to
 learn, looking at his long experience as a unit. \\In whatsoever\\
 \\state I am\\ (\\en hois eimi\\). "In what things (circumstances) I am."
 \\To be content\\ (\\autarks einai\\). Predicate nominative with the
 infinitive of the old adjective \\autarks\\ (from \\autos\\ and
 \\arke\\, to be self-sufficient), self-sufficing. Favourite word
 with the Stoics, only here in N.T., though \\autarkeia\\ occurs in
 # 2Co 9:8; 1Ti 6:6
 Paul is contented with his lot and he learned that lesson long
 ago. Socrates said as to who is wealthiest: "He that is content
 with least, for \\autarkeia\\ is nature's wealth."

06310
 \\I know how\\ (\\oida\\). Followed by the infinitive \\oida\\ has this
 sense. So here twice, with \\tapeinousthai\\, to be humbled, from
 \\tapeinos\\, and with \\perisseuein\\, to overflow. \\Have I learned the\\
 \\secret\\ (\\memumai\\). Perfect passive indicative of \\mue\\, old and
 common word from \\mu\\, to close (Latin _mutus_), and so to
 initiate with secret rites, here only in N.T. The common word
 \\mustrion\\ (mystery) is from \\musts\\ (one initiated) and this from
 \\mue\\, to initiate, to instruct in secrets. Paul draws this
 metaphor from the initiatory rites of the pagan
 mystery-religions. \\To be filled\\ (\\chortazesthai\\). Old verb from
 \\chortos\\ (grass, hay) and so to fatten like an animal. \\To be\\
 \\hungry\\ (\\peinin\\). Old verb from \\peina\\ (hunger) and kin to
 \\pens\\, poor man who has to work for his living (\\penomai\\).

06311
 \\I can do all things\\ (\\panta ischu\\). Old verb to have strength
 (\\ischus\\). \\In him that strengtheneth me\\ (\\en ti endunamounti me\\).
 Late and rare verb (in LXX) from adjective \\endunamos\\ (\\en,\\
 \\dunamis\\). Causative verb to empower, to pour power into one. See
 same phrase in
 # 1Ti 1:12
 \\ti endunamsanti me\\ (aorist tense here). Paul has such strength
 so long as Jesus keeps on putting power (\\dunamis\\) into him.

06312
 \\That ye had fellowship\\ (\\sunkoinnsantes\\). First aorist active
 participle (simultaneous action with the principal verb \\kals\\
 \\epoisate\\). "Ye did well contributing for my affliction."

06313
 \\In the beginning of the gospel\\ (\\en archi tou euaggeliou\\). After
 he had wrought in Philippi
 # 2Th 2:13
 \\Had fellowship\\ (\\ekoinnsen\\). "Had partnership" (first aorist
 active indicative). \\In the matter\\ (\\eis logon\\). "As to an
 account." No other church opened an account with Paul. \\Of giving\\
 \\and receiving\\ (\\doses kai lmpses\\). Credit and debit. A
 mercantile metaphor repeated in verse
 # 17
 by \\eis logon humn\\ (to your account). Paul had to keep books then
 with no other church, though later Thessalonica and Beroea joined
 Philippi in support of Paul's work in Corinth
 # 2Co 11:8
 \\But ye only\\ (\\ei m humeis monoi\\). Not even Antioch contributed
 anything but good wishes and prayers for Paul's work
 # Ac 13:1-3

06314
 \\Once and again\\ (\\kai hapax kai dis\\). "Both once and twice" they
 did it "even in Thessalonica" and so before Paul went to
 Corinth." See the same Greek idiom in
 # 1Th 2:18

06315
 \\I seek for\\ (\\epizt\\). Old verb, in N.T. only here and
 # Ro 11:7
 (linear present, I am seeking for). Lightfoot calls it "the
 Apostle's nervous anxiety to clear himself" of wanting more
 gifts. Why not say his delicate courtesy?

06316
 \\I have all things\\ (\\apech panta\\). As a receipt in full in
 appreciation of their kindness. \\Apech\\ is common in the papyri
 and the ostraca for "receipt in full" (Deissmann, _Bible
 Studies_, p. 110). See
 # Mt 6:2,5,16
 \\I am filled\\ (\\peplrmai\\). Perfect passive indicative of \\plro\\.
 "Classical Greek would hardly use the word in this personal
 sense" (Kennedy). \\An odour of a sweet smell\\ (\\osmn eudias\\).
 \\Osm\\, old word from \\oz\\, to smell. \\Eudia\\, old word from \\eu\\
 and \\oz\\. In
 # Eph 5:2
 both words come together as here and in
 # 2Co 2:15
 we have \\eudia\\ (only other N.T. example) and in verse
 # 2Co 2:16
 \\osm\\ twice. \\Eudias\\ here is genitive of quality. \\Sacrifice\\
 (\\thusian\\). Not the act, but the offering as in
 # Ro 12:1
 \\Well-pleasing\\ (\\euareston\\). As in
 # Ro 12:1

06317
 \\According to his riches in glory\\ (\\kata to ploutos autou en\\
 \\doxi\\). God has an abundant treasure in glory and will repay the
 Philippians for what they have done for Paul. The spiritual
 reward is what spurs men into the ministry and holds them to it.

06318
 \\The glory\\ (\\h doxa\\). "The doxology flows out of the joy of the
 whole epistle" (Bengel).

06319
 \\They that are of Caesar's household\\ (\\hoi ek ts Kaisaros oikias\\).
 Not members of the imperial family, but some connected with the
 imperial establishment. The term can apply to slaves and freedmen
 and even to the highest functionaries. Christianity has begun to
 undermine the throne of the Caesars. Some day a Christian will
 sit on this throne. The gospel works upward from the lower
 classes. lt was so at Corinth and in Rome. It is true today. It
 is doubtful if Nero had yet heard of Paul for his case may have
 been dismissed by lapse of time. But this obscure prisoner who
 has planted the gospel in Caesar's household has won more eternal
 fame and power than all the Caesars combined. Nero will commit
 suicide shortly after Paul has been executed. Nero's star went
 down and Paul's rose and rises still.


06320
06321
06322
 \\Of Christ Jesus\\ (\\Christou Isou\\). 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.

06323
 \\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.

06324
 \\God the Father of our Lord Jesus Christ\\ (\\ti thei patri tou\\
 \\kuriou hmn Isou 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.

06325
 \\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\\ (\\tn pistin humn en\\
 \\Isou Christi\\). 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 pistes Christou Isou\\, by faith in Christ Jesus). \\Which ye\\
 \\have\\ (\\hn echete\\). Probably genuine (Aleph A C D), though B omits
 it and others have the article (\\tn\\). There is a real distinction
 here between \\en\\ (sphere or basis) and \\eis\\ (direction towards),
 though they are often identical in idea.

06326
 \\Because of the hope\\ (\\dia tn 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 \\tn agapn\\ just before. Note also here
 \\pistis\\ (faith), \\agap\\ (love), \\elpis\\ (hope), though not grouped
 together so sharply as in
 # 1Co 13:13
 Here hope is objective, the goal ahead. \\Laid up\\ (\\apokeimeinn\\).
 Literally, "laid away or by." Old word used in
 # Lu 19:20
 of the pound laid away in a napkin. See also \\apothsauriz\\, 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\\ (\\prokousate\\). 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 ti logi ts altheias 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.

06327
 \\In all the world\\ (\\en panti ti kosmi\\). 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\\ (\\kousate kai epegnte\\). Definite aorist indicative.
 They heard the gospel from Epaphras and at once recognized and
 accepted (ingressive second aorist active of \\epiginsk\\, to know
 fully or in addition). They fully apprehended the grace of God
 and should be immune to the shallow vagaries of the Gnostics.

06328
 \\Of Epaphras\\ (\\apo Epaphr\\). "From Epaphras" who is the source of
 their knowledge of Christ. \\On our behalf\\ (\\huper hmn\\). Clearly
 correct (Aleph A B D) and not \\huper humn\\ (on your behalf). In a
 true sense Epaphras was Paul's messenger to Colossae.

06329
 \\Who also declared\\ (\\ho kai dlsas\\). Articular first aorist active
 participle of \\dlo\\, old verb, to make manifest. Epaphras told
 Paul about their "love in the Spirit," grounded in the Holy
 Spirit.

06330
 \\That ye may be filled with\\ (\\hina plrthte\\). First aorist
 (effective) passive subjunctive of \\plro\\, to fill full. \\The\\
 \\knowledge of his will\\ (\\tn epignsin tou thelmatos autou\\). The
 accusative case is retained with this passive verb. \\Epignsis\\ 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 pasi\\
 \\sophii kai sunesei pneumatiki\\). Both \\pasei\\ (all) and
 \\pneumatiki\\ (spiritual) are to be taken with both \\sophii\\ and
 \\sunesei\\. In
 # Eph 1:8
 Paul uses \\phronsei\\ (from \\phrn\\, intellect) rather than
 \\sunesei\\ (grasp, from \\sunimi\\, 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.

06331
 \\To walk worthily of the Lord\\ (\\peripatsai axis 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 \\axis\\ (adverb) with the genitive. \\In the\\
 \\knowledge of God\\ (\\ti epignsei 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 psan 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.

06332
 \\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 ts doxs 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 psan hupomonn kai makrothumian\\). See
 both together also in
 # Jas 5:10; 2Co 6:4,6; 2Ti 3:10
 \\Hupomon\\ is remaining under (\\hupomen\\) difficulties without
 succumbing, while \\makrothumia\\ is the long endurance that does not
 retaliate (Trench).

06333
 \\Who made us meet\\ (\\ti hikansanti hms\\). Or "you" (\\hums\\).
 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 klrou\\).
 "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 ti phti\\). Taken with \\merida\\ (portion) "situated in
 the kingdom of light" (Lightfoot).

06334
 \\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\\ (\\metestsen\\). First aorist active
 indicative of \\methistmi\\ and transitive (not intransitive like
 second aorist \\metest\\). 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 ts agaps autou\\). Probably
 objective genitive (\\agaps\\), the Son who is the object of the
 Father's love like \\agaptos\\ (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.

06335
 \\In whom\\ (\\en hi\\). In Christ as in
 # Eph 1:7
 This great sentence about Christ carries on by means of three
 relatives (\\en hi\\
 # 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\\ (\\tn apolutrsin\\).
 See note 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\\ (\\tn aphesin tn hamartin\\). Accusative
 case in apposition with \\apolutrsin\\ as in
 # Eph 1:7
 (\\remission\\, sending away, \\aphesis\\, after the \\redemption\\
 \\apolutrsis\\, buying back). Only here we have \\hamartin\\ (sins,
 from \\hamartan\\, to miss) while in
 # Eph 1:7
 we find \\paraptmatn\\ (slips, fallings aside, from \\parapipt\\).

06336
 \\The image\\ (\\eikn\\). In predicate and no article. On \\eikn\\, 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\\ (\\prtotokos\\). 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" (\\pss ktises\\,
 by metonomy the _act_ regarded as _result_). It is rather the
 comparative (superlative) force of \\prtos\\ 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 \\eikn\\ we find \\prtotokos\\ 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 \\eikn\\ (Image) and to the universe as \\prtotokos\\
 (First-born).

06337
 \\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 auti ektisth\\). Paul now
 gives the reason (\\hoti\\, for) for the primacy of Christ in the
 work of creation
 # 16
 It is the constative aorist passive indicative \\ektisth\\ (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 auti\\ (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 auti\\ of Christ and in
 # Col 1:19; 20
 again we have \\en auti, 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).

06338
 \\Before all things\\ (\\pro pantn\\). \\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
 (\\arch\\) and the End (\\telos\\). Paul states it also in
 # 2Co 8:9; Php 2:6
 \\Consist\\ (\\sunestken\\). Perfect active indicative (intransitive) of
 \\sunistmi\\, 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.

06339
 \\The head of the body\\ (\\h kephal tou smatos\\). 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 (\\sma\\) for believers of
 which body Christ is the head (\\kephal\\) as seen already in
 # 1Co 11:3; 12:12,27; Ro 12:5
 See further
 # Col 1:24: 2:19; Eph 1:22; 4:2,15; 5:30
 \\The church\\ (\\ts ekklsias\\) Genitive case in explanatory
 apposition with \\tou smatos\\. This is the general sense of
 \\ekklsia\\, 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 \\ekklsia\\ occurs in
 # Eph 1:22; 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 anthrpon\\, verse
 # 15
 one body \\en heni smati\\, verse
 # 16
 family of God \\oikeioi tou theou\\, verse
 # 19
 building or temple \\oikodom\\ and \\naos\\, verses
 # 20-22
 \\Who\\ (\\hos\\). Causal use of the relative, "in that he is." \\The\\
 \\beginning\\ (\\h arch\\). It is uncertain if the article (\\h\\) is
 genuine. It is absolute without it. Christ has priority in time
 and in power. See
 # Re 3:14
 for his relation as \\arch\\ to creation and
 # 1Co 15:20,23
 for \\aparch\\ used of Christ and the resurrection and
 # Ac 3:14
 for \\archgos\\ 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 gentai en psin autos prteun\\).
 Purpose clause with \\hina\\ and the second aorist middle subjunctive
 of \\ginomai\\, "that he himself in all things (material and
 spiritual) may come to (\\gentai\\, not \\i\\, be) hold the first
 place" (\\prteun\\, present active participle of \\prteu\\, 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 \\prtotokos\\ with \\tn nekrn\\ (the dead).

06340
 \\For it was the good pleasure of the Father\\ (\\hoti eudoksen\\). No
 word in the Greek for "the Father," though the verb calls for
 either \\ho theos\\ or \\ho patr\\ 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\\ (\\pn to plrma\\). The same idea as in
 # 2:9
 \\pn to plrma ts theottos\\ (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 \\plro\\, 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\\ (\\katoiksai\\).
 First aorist active infinitive of \\katoike\\, to make abode or
 home. All the divine attributes are at home in Christ (\\en auti\\).

06341
 \\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 \\eudoksen\\, 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 note on "2Co 5:18"
 ... through verse 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\\ (\\eirnopoisas\\). Late and rare compound
 # Pr 10:10
 and here only in N.T.) from \\eirnopoios\\, peacemaker
 # Mt 5:9
 here only in N.T.). In
 # Eph 2:15
 we have \\poin eirnn\\ (separate words) \\making peace\\. Not the
 masculine gender, though agreeing with the idea of Christ
 involved even if \\plrma\\ be taken as the subject of \\eudoksen\\, a
 participial anacoluthon (construction according to sense as in
 # 2:19
 If \\theos\\ be taken as the subject of \\eudoksen\\ the participle
 \\eirnopoisas\\ 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).

06342
 \\And you\\ (\\kai hums\\). Accusative case in a rather loose sentence,
 to be explained as the object of the infinitive \\parastsai\\ in
 verse
 # 22
 (note repeated \\hums\\ there) or as the anticipated object of
 \\apokatllaxen\\ 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 apllotrimenous\\).
 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\\ (\\ti dianoii\\). 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 ponrois\\). Hostile purpose finds natural
 expression in evil deeds.

06343
 \\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\\ (\\apokatllaxen\\). First aorist (effective, timeless)
 active indicative (a sort of parenthetical anacoluthon). Here B
 reads \\apokatallagte\\, be ye reconciled like \\katallagte\\ 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 ti smati ts sarkos autou\\). See
 the same combination in
 # 2:11
 though in
 # Eph 2:14
 only \\sarki\\ (flesh). Apparently Paul combines both \\sma\\ 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\\ (\\parastsai\\). First aorist
 active (transitive) infinitive (of purpose) of \\paristmi\\, 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\\ (\\ammous\\). Without spot
 # Php 2:15
 Old word \\a\\ privative and \\mmos\\ (blemish). Common in the LXX for
 ceremonial purifications. \\Unreproveable\\ (\\anegkltous\\). 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" (\\katenpion autou\\), right down in the eye of Christ
 the Judge of all.

06344
 \\If so be that ye continue in the faith\\ (\\ei ge epimenete ti\\
 \\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\\ (\\tethemelimenoi\\). Perfect passive participle of
 \\themelio\\, old verb from \\themelios\\ (adjective, from \\thema\\ from
 \\tithmi\\, laid down as a foundation, substantive,
 # 1Co 3:11
 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\\ (\\m\\
 \\metakinoumenoi\\). Present passive participle (with negative \\m\\) 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 ts elpidos tou euaggeliou\\). Ablative
 case with \\apo\\. The hope given by or in the gospel and there
 alone. \\Which ye heard\\ (\\hou kousate\\). Genitive case of relative
 either by attraction or after \\kousate\\. The Colossians had in
 reality heard the gospel from Epaphras. \\Preached\\ (\\kruchthentos\\).
 First aorist passive participle of \\kruss\\, to herald, to
 proclaim. \\In all creation\\ (\\en pasi 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 \\diakonsai\\ of himself
 # Mr 10:45
 Our "deacon" is this word transliterated and given a technical
 meaning as in
 # Php 1:1

06345
 \\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\\ (\\antanaplr\\). Very rare double compound verb
 (here only in N.T.) to fill (\\plro\\) 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 hustermata\\). "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 smatos 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

06346
 \\According to the dispensation of God\\ (\\kata tn 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\\ (\\plrsai ton logon tou theou\\).
 First aorist active infinitive of purpose (\\plro\\), 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

06347
 \\The mystery\\ (\\to mustrion\\). See on
 # 1Co 2:7
 for this interesting word from \\musts\\ (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 ephanerth\\). First
 aorist passive indicative of \\phanero\\, to make manifest
 (\\phaneros\\). The construction is suddenly changed (anacoluthon)
 from the participle to the finite verb.

06348
 \\God was pleased\\ (\\thelsen ho theos\\). First aorist active
 indicative of \\thel\\, to will, to wish. "God willed" this change
 from hidden mystery to manifestation. \\To make known\\ (\\gnrisai\\).
 First aorist active infinitive of \\gnriz\\ (from \\ginsk\\). 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 ts doxs\\
 \\tou mustriou 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
 \\mustriou\\ (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\\
 \\h elpis ts doxs\\). 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

06349
 \\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 \\nouthets\\, admonisher
 (from \\nous, tithmi\\). 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\\
 \\anthrpon\\). Repeated three times. "In opposition to the doctrine
 of an intellectual exclusiveness taught by the false teachers"
 (Abbott). \\That we may present\\ (\\hina parastsmen\\). Final use of
 \\hina\\ and first aorist active subjunctive of \\paristmi\\, 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.
