06350
 \\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\\
 (\\agnizomenos\\). Present middle participle of common verb
 \\agnizomai\\ (from \\agn\\, 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 \\energs\\ (\\en, ergon\\), efficiency (at
 work). Play on the word here with the present passive participle
 of \\energe, energoumenn\\ (energy energized) as in
 # Eph 1:19
 Paul was conscious of God's "energy" at work in him "mightily"
 (\\en dunamei\\), "in power" like dynamite.

06351
 \\How greatly I strive\\ (\\hlikon agna ech\\). Literally, "how great
 a contest I am having." The old adjectival relative \\hlikos\\ (like
 Latin _quantus_) is used for age or size in N.T. only here and
 # Jas 3:5
 (twice, how great, how small). It is an inward contest of anxiety
 like the \\merimna\\ for all the churches
 # 2Co 11:28
 \\Agna\\ carries on the metaphor of \\agnizomenos\\ in
 # 1:29
 \\For them at Laodicea\\ (\\tn en Laodikii\\). \\Supply\\ \\huper\\ as with
 \\huper humn\\. Paul's concern extended beyond Colossae to Laodicea
 # 4:16
 and to Hierapolis
 # 4:13
 the three great cities in the Lycus Valley where Gnosticism was
 beginning to do harm. Laodicea is the church described as
 lukewarm in
 # Re 3:14
 \\For as many as have not seen my face\\ (\\hosoi ouch heorakan to\\
 \\prospon mou\\). The phrase undoubtedly includes Hierapolis
 # 4:13
 and a few late MSS. actually insert it here. Lightfoot suggests
 that Hierapolis had not yet been harmed by the Gnostics as much
 as Colossae and Laodicea. Perhaps so, but the language includes
 all in that whole region who have not seen Paul's face in the
 flesh (that is, in person, and not in picture). How precious a
 real picture of Paul would be to us today. The antecedent to
 \\hosoi\\ is not expressed and it would be \\toutn\\ after \\huper\\. The
 form \\heorakan\\ (perfect active indicative of \\hora\\ instead of the
 usual \\herakasin\\ has two peculiarities \\o\\ in Paul's Epistles
 # 1Co 9:1
 instead of \\\\ (see
 # Joh 1:18
 for \\heraken\\) and \\-an\\ by analogy in place of \\-asin\\, which
 short form is common in the papyri. See
 # Lu 9:36
 \\herakan\\.

06352
 \\May be comforted\\ (\\paraklthsin\\). First aorist passive
 subjunctive of \\parakale\\ (for which see
 # 2Co 1:3-7
 in final clause with \\hina\\. \\Being knit together\\ (\\sunbibasthentes\\).
 First aorist passive participle of \\sunbibaz\\, old verb, causal of
 \\bain\\, to make go together, to coalesce in argument
 # Ac 16:10
 in spiritual growth
 # Col 2:19
 in love as here. Love is the \\sundesmos\\
 # 3:14
 that binds all together. \\Unto all riches\\ (\\eis pan ploutos\\).
 Probably some distinction intended between \\en\\ (in love as the
 sphere) and \\eis\\ (unto as the goal). \\Of the full assurance of\\
 \\understanding\\ (\\ts plrophorias ts suneses\\). On \\plrophoria\\,
 see
 # 1Th 1:5
 From \\plrophore\\ (see
 # Lu 1:1
 and only in N.T.
 # 1Th 1:5; Col 2:2; Heb 6:11; 10:22
 Clement of Rome (_Cor_. 42) and one papyrus example. Paul desires
 the full use of the intellect in grasping the great mystery of
 Christ and it calls for the full and balanced exercise of all
 one's mental powers. \\That they may know\\ (\\eis epignsin\\). "Unto
 full knowledge." This use of \\epignsis\\ (full, additional
 knowledge) is Paul's reply to the Gnostics with the limited and
 perverted \\gnsis\\ (knowledge). \\The mystery of God, even Christ\\
 (\\tou mustriou tou theou, Christou\\). The MSS. differ widely here,
 but this is Westcott and Hort's reading. Genitive (objective)
 with \\epignsin\\ and \\Christou\\ in apposition. Christ is "the mystery
 of God," but no longer hidden, but manifested
 # 1:26
 and meant for us to know to the fulness of our capacity.

06353
 \\In whom\\ (\\en hi\\). This locative form can refer to \\mustriou\\ or to
 \\Christou\\. It really makes no difference in sense since Christ is
 the mystery of God. \\All the treasures of wisdom and knowledge\\
 (\\pantes hoi thsauroi ts sophias kai gnses\\).
 See note on "Mt 2:11"
 See note on "Mt 6:19"
 ... through verse 21
  for this old word, our thesaurus, for coffer, storehouse,
 treasure. Paul confronts these pretentious intellectuals
 (Gnostics) with the bold claim that Christ sums up all wisdom and
 knowledge. These treasures are hidden (\\apokruphoi\\, old adjective
 from \\apokrupt\\, to hide away,
 # Mr 4:22
 whether the Gnostics have discovered them or not. They are there
 (in Christ) as every believer knows by fresh and repeated
 discovery.

06354
 \\This I say\\ (\\touto leg\\). Paul explains why he has made this great
 claim for Christ at this point in his discussion. \\May delude\\
 (\\paralogiztai\\). Present middle subjunctive of \\paralogizomai\\, old
 verb, only here in N.T., from \\para\\ and \\logizomai\\, to count aside
 and so wrong, to cheat by false reckoning, to deceive by false
 reasoning (Epictetus). \\With persuasiveness of speech\\ (\\en\\
 \\pithanologii\\). Rare word (Plato) from \\pithanos\\ and \\logos\\,
 speech, adapted to persuade, then speciously leading astray. Only
 here in N.T. One papyrus example. The art of persuasion is the
 height of oratory, but it easily degenerates into trickery and
 momentary and flashy deceit such as Paul disclaimed in
 # 1Co 2:4
 (\\ouk en pithois sophias logois\\) where he uses the very adjective
 \\pithos\\ (persuasive) of which \\pithanos\\ (both from \\peith\\) is
 another form. It is curious how winning champions of error, like
 the Gnostics and modern faddists, can be with plausibility that
 catches the gullible.

06355
 \\Though\\ (\\ei kai\\). Not \\kai ei\\ (even if). \\Yet\\ (\\alla\\). Common use
 of \\alla\\ in the apodosis (conclusion) of a conditional or
 concessive sentence. \\Your order\\ (\\tn taxin\\). The military line
 (from \\tass\\), unbroken, intact. A few stragglers had gone over to
 the Gnostics, but there had been no panic, no breach in the line.
 \\Steadfastness\\ (\\sterema\\). From \\stereo\\ (from \\stereos\\) to make
 steady, and probably the same military metaphor as in \\taxin\\ just
 before. The solid part of the line which can and does stand the
 attack of the Gnostics. See
 # Ac 16:5
 where the verb \\stereo\\ is used with \\pistis\\ and
 # 1Pe 5:9
 where the adjective \\stereos\\ is so used. In
 # 2Th 3:6,8,11
 Paul speaks of his own \\taxis\\ (orderly conduct).

06356
 \\As therefore ye received\\ (\\hs oun parelabete\\). Second aorist
 active indicative of \\paralamban\\ in same sense as in
 # 1Th 4:1; Php 4:9
 (both \\manthan\\ and \\paralamban\\) that is like \\manthan\\, to learn
 # 1:7
 from Epaphras and others. \\Christ Jesus the Lord\\ (\\ton Christon\\
 \\Isoun ton Kurion\\). This peculiar phrase occurs nowhere else by
 Paul. We have often \\ho Christos\\ (the Christ or Messiah) as in
 # Php 1:15
 \\Isous Christos\\ (Jesus Christ), \\Christos Isous\\ (Christ Jesus),
 \\ho Kurios Isous\\ (the Lord Jesus, very often), but nowhere else
 \\ho Christos Isous\\ and \\Isous ho Kurios\\. Hence it is plain that
 Paul here meets the two forms of Gnostic heresy about the Person
 of Christ (the recognition of the historical Jesus in his actual
 humanity against the Docetic Gnostics, the identity of the Christ
 or Messiah with this historical Jesus against the Cerinthian
 Gnostics, and the acknowledgment of him as Lord). "As therefore
 ye received the Christ (the Messiah), Jesus the Lord." Ye were
 taught right. \\Walk in him\\ (\\en auti peripateite\\). "Go on walking
 in him" (present active indicative of \\peripate\\). Stick to your
 first lessons in Christ.

06357
 \\Rooted\\ (\\errizmenoi\\). Perfect passive participle of old verb
 \\rizo\\ from \\riza\\, root. In N.T. only here and
 # Eph 3:17
 Paul changes the figure from walk to growing tree. \\Builded up in\\
 \\him\\ (\\epoikodomoumenoi en auti\\). Present passive participle
 (rooted to stay so) of \\epoikodome\\, old verb, to build upon as in
 # 1Co 3:10,12
 The metaphor is changed again to a building as continually going
 up (present tense). \\Stablished\\ (\\bebaioumenoi\\). Present passive
 participle of \\bebaio\\, old verb from \\bebaios\\ (from \\bain,\\
 \\bai\\), to make firm or stable. \\In your faith\\ (\\ti pistei\\).
 Locative case, though the instrumental case, \\by your faith\\, makes
 good sense also. \\Even as ye were taught\\ (\\kaths edidachthte\\).
 First aorist passive indicative of \\didask\\, an allusion to
 \\parelabete\\ in verse
 # 6
 and to \\emathete\\ in
 # 1:7
 \\In thanksgiving\\ (\\en eucharistii\\). Hence they had no occasion to
 yield to the blandishments of the Gnostic teachers.

06358
 \\Take heed\\ (\\blepete\\). Present active imperative second person
 plural of \\blep\\, common verb for warning like our "look out,"
 "beware," "see to it." \\Lest there shall be any one\\ (\\m tis\\
 \\estai\\). Negative purpose with the future indicative, though the
 aorist subjunctive also occurs as in
 # 2Co 12:6
 \\That maketh spoil of you\\ (\\ho sulaggn\\). Articular present active
 participle of \\sulagge\\, late and rare (found here first) verb
 (from \\sul\\, booty, and \\ag\\, to lead, to carry), to carry off as
 booty a captive, slave, maiden. Only here in N.T. Note the
 singular here. There was some one outstanding leader who was
 doing most of the damage in leading the people astray. \\Through\\
 \\his philosophy\\ (\\dia ts philosophias\\). The only use of the word
 in the N.T. and employed by Paul because the Gnostics were fond
 of it. Old word from \\philosophos\\ (\\philos, sophos\\, one devoted to
 the pursuit of wisdom) and in N.T. only in
 # Ac 17:18
 Paul does not condemn knowledge and wisdom (see verse
 # 2
 but only this false philosophy, "knowledge falsely named"
 (\\pseudnumos gnsis\\,
 # 1Ti 6:20
 and explained here by the next words. \\And vain deceit\\ (\\kai kens\\
 \\apats\\). Old word for trick, guile, like riches
 # Mt 13:22
 Descriptive of the philosophy of the Gnostics. \\Tradition\\
 (\\paradosin\\). Old word from \\paradidmi\\, a giving over, a passing
 on. The word is colourless in itself. The tradition may be good
 # 2Th 2:15; 3:6
 or bad
 # Mr 7:3
 Here it is worthless and harmful, merely the foolish theories of
 the Gnostics. \\Rudiments\\ (\\stoicheia\\). Old word for anything in a
 \\stoichos\\ (row, series) like the letters of the alphabet, the
 materials of the universe
 # 2Pe 3:10,12
 elementary teaching
 # Heb 5:12
 elements of Jewish ceremonial training
 # Ac 15:10; Gal 4:3,9
 the specious arguments of the Gnostic philosophers as here with
 all their aeons and rules of life. \\And not after Christ\\ (\\kai ou\\
 \\kata Christon\\). Christ is the yardstick by which to measure
 philosophy and all phases of human knowledge. The Gnostics were
 measuring Christ by their philosophy as many men are doing today.
 They have it backwards. Christ is the measure for all human
 knowledge since he is the Creator and the Sustainer of the
 universe.

06359
 \\For in him dwelleth all the fulness of the Godhead bodily\\ (\\hoti\\
 \\en auti katoikei pn to plrma ts theottos smatiks\\). In
 this sentence, given as the reason (\\hoti\\, because) for the
 preceding claim for Christ as the measure of human knowledge Paul
 states the heart of his message about the Person of Christ. There
 dwells (at home) in Christ not one or more aspects of the Godhead
 (the very \\essence\\ of God, from \\theos, deitas\\) and not to be
 confused with \\theiotes\\ in
 # Ro 1:20
 (from \\theios\\, the \\quality\\ of God, _divinitas_), here only in N.T.
 as \\theiots\\ only in
 # Ro 1:20
 The distinction is observed in Lucian and Plutarch. \\Theiots\\
 occurs in the papyri and inscriptions. Paul here asserts that
 "all the \\plrma\\ of the Godhead," not just certain aspects,
 dwells in Christ and in bodily form (\\smatiks\\, late and rare
 adverb, in Plutarch, inscription, here only in N.T.), dwells now
 in Christ in his glorified humanity
 # Php 2:9-11
 "the body of his glory" (\\ti smati ts doxs\\). The fulness of
 the God-head was in Christ before the Incarnation
 # Joh 1:1,18; Php 2:6
 during the Incarnation
 # Joh 1:14,18; 1Jo 1:1-3
 It was the Son of God who came in the likeness of men
 # Php 2:7
 Paul here disposes of the Docetic theory that Jesus had no human
 body as well as the Cerinthian separation between the man Jesus
 and the aeon Christ. He asserts plainly the deity and the
 humanity of Jesus Christ in corporeal form.

06360
 \\Ye are made full\\ (\\este peplrmenoi\\). Periphrastic perfect
 passive indicative of \\plro\\, but only one predicate, not two.
 Christ is our fulness of which we all partake
 # Joh 1:16; Eph 1:23
 and our goal is to be made full of God in Christ
 # Eph 3:19
 "In Christ they find the satisfaction of every spiritual want"
 (Peake). \\The head\\ (\\h kaphal\\). There is no other place for
 Christ. He is first
 # 1:18
 in time and in rank. All rule and authority comes after Christ
 whether angels, aeons, kings, what not.

06361
 \\Ye were also circumcised\\ (\\kai perietmthte\\). First aorist
 passive indicative of \\peritemn\\, to circumcise. But used here as
 a metaphor in a spiritual sense as in
 # Ro 2:29
 "the circumcision of the heart." \\Not made with hands\\
 (\\acheiropoiti\\). This late and rare negative compound verbal
 occurs only in the N.T.
 # Mr 14:58; 2Co 5:1; Col 2:11
 by merely adding \\a\\ privative to the old verbal \\cheiropoitos\\
 # Ac 7:48; Eph 2:11
 possibly first in
 # Mr 14:58
 where both words occur concerning the temple. In
 # 2Co 5:1
 the reference is to the resurrection body. The feminine form of
 this compound adjective is the same as the masculine. \\In the\\
 \\putting off\\ (\\en ti apekdusei\\). As if an old garment (the fleshly
 body). From \\apekduomai\\
 # Col 2:15
 possibly also coined by Paul) and occurring nowhere else so far
 as known. The word is made in a perfectly normal way by the
 perfective use of the two Greek prepositions (\\apo, ek\\), "a
 resource available for and generally used by any real thinker
 writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as
 much right to mint a Greek compound as any one and surely no one
 ever had more ideas to express and more power in doing it. \\Of\\
 \\Christ\\ (\\tou Christou\\). Specifying genitive, the kind of
 circumcision that belongs to Christ, that of the heart.

06362
 \\Having been buried with him in baptism\\ (\\suntaphentes auti en ti\\
 \\baptismati\\). Second aorist passive participle of \\sunthapt\\, old
 word, in N.T. only here and
 # Ro 6:4
 followed by associative instrumental case (\\auti\\). Thayer's
 Lexicon says: "For all who in the rite of baptism are plunged
 under the water, thereby declare that they put faith in the
 expiatory death of Christ for the pardon of their past sins."
 Yes, and for all future sins also. This word gives Paul's vivid
 picture of baptism as a symbolic burial with Christ and
 resurrection also to newness of life in him as Paul shows by the
 addition "wherein ye were also raised with him" (\\en hi kai\\
 \\sungerthte\\). "In which baptism" (\\baptismati\\, he means). First
 aorist passive indicative of \\sunegeir\\, late and rare verb
 (Plutarch for waking up together), in LXX, in N.T. only in
 # Col 2:12; 3:1; Eph 2:6
 In the symbol of baptism the resurrection to new life in Christ
 is pictured with an allusion to Christ's own resurrection and to
 our final resurrection. Paul does not mean to say that the new
 life in Christ is caused or created by the act of baptism. That
 is grossly to misunderstand him. The Gnostics and the Judaizers
 were sacramentalists, but not so Paul the champion of spiritual
 Christianity. He has just given the spiritual interpretation to
 circumcision which itself followed Abraham's faith
 # Ro 4:10-12
 Cf.
 # Ga 3:27
 Baptism gives a picture of the change already wrought in the
 heart "through faith" (\\dia ts pistes\\). \\In the working of God\\
 (\\ts energeias tou theou\\). Objective genitive after \\pistes\\. See
 # 1:29
 for \\energeia\\. God had power to raise Christ from the dead (\\tou\\
 \\egeirantos\\, first aorist active participle of \\egeir\\, the fact
 here stated) and he has power (energy) to give us new life in
 Christ by faith.

06363
 \\And you\\ (\\kai humas\\). Emphatic position, object of the verb
 \\sunezopoisen\\ (did he quicken) and repeated (second \\hums\\). You
 Gentiles as he explains. \\Being dead through your trespasses\\
 (\\nekrous ontas tois paraptmasin\\). Moral death, of course, as in
 # Ro 6:11; Eph 2:1,5
 Correct text does not have \\en\\, but even so \\paraptmasin\\ (from
 \\parapipt\\, to fall beside or to lapse,
 # Heb 6:6
 a lapse or misstep as in
 # Mt 6:14; Ro 5:15-18; Ga 6:1
 can be still in the locative, though the instrumental makes good
 sense also. \\And the uncircumcision of your flesh\\ (\\kai ti\\
 \\akroboustii ts sarkos humn\\). "Dead in your trespasses and your
 alienation from God, of which the uncircumcision of your flesh
 was a symbol" (Abbott). Clearly so, "the uncircumcision" used
 merely in a metaphorical sense. \\Did he quicken together with him\\
 (\\sunezopoisen sun auti\\). First aorist active indicative of the
 double compound verb \\sunzopoie\\, to make alive (\\zos, poie\\)
 with (\\sun\\, repeated also with \\auti\\, associative instrumental),
 found only here and in
 # Eph 2:5
 apparently coined by Paul for this passage. Probably \\theos\\ (God)
 is the subject because expressly so stated in
 # Eph 2:4
 and because demanded by \\sun auti\\ here referring to Christ. This
 can be true even if Christ be the subject of \\rken\\ in verse
 # 14
 \\Having forgiven us\\ (\\charisamenos hmin\\). First aorist middle
 participle of \\charizomai\\, common verb from \\charis\\ (favour,
 grace). Dative of the person common as in
 # 3:13
 The act of forgiving is simultaneous with the quickening, though
 logically antecedent.

06364
 \\Having blotted out\\ (\\exaleipsas\\). And so "cancelled." First aorist
 active participle of old verb \\exaleiph\\, to rub out, wipe off,
 erase. In N.T. only in
 # Ac 3:19
 (LXX);
 # Re 3:5; Col 2:14
 Here the word explains \\charisamenos\\ and is simultaneous with it.
 Plato used it of blotting out a writing. Often MSS. were rubbed
 or scraped and written over again (palimpsests, like Codex C).
 \\The bond written in ordinances that was against us\\ (\\to kath'\\
 \\hmn cheirographon tois dogmasin\\). The late compound
 \\cheirographon\\ (\\cheir\\, hand, \\graph\\) is very common in the
 papyri for a certificate of debt or bond, many of the original
 \\cheirographa\\ (handwriting, "chirography"). See Deissmann, _Bible
 Studies_, p. 247. The signature made a legal debt or bond as Paul
 says in
 # Phm 1:18
 : "I Paul have written it with mine own hand, I will repay it."
 Many of the papyri examples have been "crossed out" thus X as we
 do today and so cancelled. One decree is described as "neither
 washed out nor written over" (Milligan, N. T. _Documents_,  p.
 16). Undoubtedly "the handwriting in decrees" (\\dogmasin\\, the
 Mosaic law,
 # Eph 2:15
 was against the Jews
 # Ex 24:3; De 27:14-26
 for they accepted it, but the Gentiles also gave moral assent to
 God's law written in their hearts
 # Ro 2:14
 So Paul says "against us" (\\kath' hmn\\) and adds "which was
 contrary to us" (\\ho n hupenantion hmin\\) because we (neither Jew
 nor Gentile) could not keep it. \\Hupenantios\\ is an old double
 compound adjective (\\hupo, en, antios\\) set over against, only here
 in N.T. except
 # Heb 10:27
 when it is used as a substantive. It is striking that Paul has
 connected the common word \\cheirographon\\ for bond or debt with the
 Cross of Christ (Deissmann, _Light, etc._, p. 332). \\And he hath\\
 \\taken it out of the way\\ (\\kai rken ek tou mesou\\). Perfect active
 indicative of \\air\\, old and common verb, to lift up, to bear, to
 take away. The word used by the Baptist of Jesus as "the Lamb of
 God that bears away (\\airn\\) the sin of the world"
 # Joh 1:29
 The perfect tense emphasizes the permanence of the removal of the
 bond which has been paid and cancelled and cannot be presented
 again. Lightfoot argues for Christ as the subject of \\rken\\, but
 that is not necessary, though Paul does use sudden anacolutha.
 God has taken the bond against us "out of the midst" (\\ek tou\\
 \\mesou\\). Nailing it to the cross (\\proslsas auto ti stauri\\).
 First aorist active participle of old and common verb \\proslo\\,
 to fasten with nails to a thing (with dative \\stauri\\). Here alone
 in N.T., but in III Macc. 4:9 with the very word \\stauri\\. The
 victim was nailed to the cross as was Christ. "When Christ was
 crucified, God nailed the Law to His cross" (Peake). Hence the
 "bond" is cancelled for us. Business men today sometimes file
 cancelled accounts. No evidence exists that Paul alluded to such
 a custom here.

06365
 \\Having put off from himself\\ (\\apekdusamenos\\). Only here and
 # 3:9
 and one MS. of Josephus (\\apekdus\\). Both \\apodu\\ and \\ekdu\\ occur
 in ancient writers. Paul simply combines the two for expression
 of complete removal. But two serious problems arise here. Is God
 or Christ referred to by \\apekdusamenos\\? What is meant by "the
 principalities and the powers" (\\tas archas kai tas exousias\\)?
 Modern scholars differ radically and no full discussion can be
 attempted here as one finds in Lightfoot, Haupt, Abbott, Peake.
 On the whole I am inclined to look on God as still the subject
 and the powers to be angels such as the Gnostics worshipped and
 the verb to mean "despoil" (American Standard Version) rather
 than "having put off from himself." In the Cross of Christ God
 showed his power openly without aid or help of angels. \\He made a\\
 \\show of them\\ (\\edeigmatisen\\). First aorist active indicative of
 \\deigmatiz\\, late and rare verb from \\deigma\\
 # Jude 1:7
 an example, and so to make an example of. Frequent in the papyri
 though later than \\paradeigmatiz\\ and in N.T. only here and
 # Mt 1:19
 of Joseph's conduct toward Mary. No idea of disgrace is
 necessarily involved in the word. The publicity is made plain by
 "openly" (\\en parrsii\\). \\Triumphing over them on it\\ (\\thriambeusas\\
 \\autous en auti\\). On the Cross the triumph was won. This late,
 though common verb in _Koin_ writers (\\ekthriambeu\\ in the
 papyri) occurs only twice in the N.T., once "to lead in triumph"
 # 2Co 2:14
 here to celebrate a triumph (the usual sense). It is derived from
 \\thriambos\\, a hymn sung in festal procession and is kin to the
 Latin _triumphus_ (our triumph), a triumphal procession of
 victorious Roman generals. God won a complete triumph over all
 the angelic agencies (\\autous\\, masculine regarded as personal
 agencies). Lightfoot adds, applying \\thriambeusas\\ to Christ: "The
 convict's gibbet is the victor's car." It is possible, of course,
 to take \\auti\\ as referring to \\cheirographon\\ (bond) or even to
 Christ.

06366
 \\Let no one judge you\\ (\\m tis humas krinet\\). Prohibition present
 active imperative third singular, forbidding the habit of passing
 judgment in such matters. For \\krin\\
 See note on "Mt 7:1"
 Paul has here in mind the ascetic regulations and practices of
 one wing of the Gnostics (possibly Essenic or even Pharisaic
 influence). He makes a plea for freedom in such matters on a par
 with that in
 # 1Co 8-9; Ro 14; 15
 The Essenes went far beyond the Mosaic regulations. For the
 Jewish feasts
 See note on "Ga 4:10"
 Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day"
 as called "_sabbata_" (plural form as here, an effort to
 transliterate the Aramaic _sabbathah_).

06367
 \\A shadow\\ (\\skia\\). Old word, opposed to substance (\\sma\\, body). In
 # Heb 10:1
 \\skia\\ is distinguished from \\eikn\\ (picture), but here from \\sma\\
 (body, substance). The \\sma\\ (body) casts the \\skia\\ (shadow) and so
 belongs to Christ (\\Christou\\, genitive case).

06368
 \\Rob you of your prize\\ (\\katabrabeuet\\). Late and rare compound
 (\\kata, brabeu\\,
 # Col 3:15
 to act as umpire against one, perhaps because of bribery in
 Demosthenes and Eustathius (two other examples in Preisigke's
 _Worterbuch_), here only in the N.T. So here it means to decide
 or give judgment against. The judge at the games is called
 \\brabeus\\ and the prize \\brabeion\\
 # 1Co 9:24; Php 3:14
 It is thus parallel to, but stronger than, \\krinet\\ in verse
 # 16
 \\By a voluntary humility\\ (\\theln en tapeinophrosuni\\). Present
 active participle of \\thel\\, to wish, to will, but a difficult
 idiom. Some take it as like an adverb for "wilfully" somewhat
 like \\thelontas\\ in
 # 2Pe 3:5
 Others make it a Hebraism from the LXX usage, "finding pleasure
 in humility." The Revised Version margin has "of his own mere
 will, by humility." Hort suggested \\en ethelotapeinophrosuni\\ (in
 gratuitous humility), a word that occurs in Basil and made like
 \\ethelothrskia\\ in verse
 # 23
 \\And worshipping of the angels\\ (\\kai thrskeii tn aggeln\\). In
 # 3:12
 humility (\\tapeinophrosunn\\) is a virtue, but it is linked with
 worship of the angels which is idolatry and so is probably false
 humility as in verse
 # 23
 They may have argued for angel worship on the plea that God is
 high and far removed and so took angels as mediators as some men
 do today with angels and saints in place of Christ. \\Dwelling in\\
 \\the things which he hath seen\\ (\\ha heoraken embateun\\). Some MSS.
 have "not," but not genuine. This verb \\embateu\\ (from \\embats\\,
 stepping in, going in) has given much trouble. Lightfoot has
 actually proposed \\kenembateun\\ (a verb that does not exist,
 though \\kenembate\\ does occur) with \\aira\\, to tread on empty air,
 an ingenious suggestion, but now unnecessary. It is an old word
 for going in to take possession (papyri examples also). W. M.
 Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions
 in Klaros that the word is used of an initiate in the mysteries
 who "set foot in" (\\enebateusen\\) and performed the rest of the
 rites. Paul is here quoting the very work used of these initiates
 who "take their stand on" these imagined revelations in the
 mysteries. \\Vainly puffed up\\ (\\eiki phusioumenos\\). Present passive
 participle of \\phusio\\, late and vivid verb from \\phusa\\, pair of
 bellows, in N.T. only here and
 # 1Co 4:6,18; 8:1
 Powerful picture of the self-conceit of these bombastic Gnostics.

06369
 \\Not holding fast the Head\\ (\\ou kratn tn kephaln\\). Note negative
 \\ou\\, not \\m\\, actual case of deserting Christ as the Head. The
 Gnostics dethroned Christ from his primacy
 # 1:18
 and placed him below a long line of aeons or angels. They did it
 with words of praise for Christ as those do now who teach Christ
 as only the noblest of men. The headship of Christ is the keynote
 of this Epistle to the Colossians and the heart of Paul's
 Christology. \\From whom\\ (\\ex hou\\). Masculine ablative rather than
 \\ex hs\\ (\\kephals\\) because Christ is the Head. He develops the
 figure of the body of which Christ is Head
 # 1:18,24
 \\Being supplied\\ (\\epichorgoumenon\\). Present passive participle
 (continuous action) of \\epichorge\\, for which interesting verb
 see already
 # 2Co 9:10; Ga 3:5
 and further
 # 2Pe 1:5
 \\Knit together\\ (\\sunbibazomenon\\). Present passive participle also
 (continuous action) of \\sunbibaz\\, for which see
 # Col 2:2
 \\Through the joints\\ (\\dia tn haphn\\). Late word \\haph\\ (from
 \\hapt\\, to fasten together), connections (_junctura_ and _nexus_
 in the Vulgate). \\And bonds\\ (\\kai sundesmn\\). Old word from \\sunde\\,
 to bind together. Aristotle and Galen use it of the human body.
 Both words picture well the wonderful unity in the body by cells,
 muscles, arteries, veins, nerves, skin, glands, etc. It is a
 marvellous machine working together under the direction of the
 head. \\Increaseth with the increase of God\\ (\\auxei tn auxsin tou\\
 \\theou\\). Cognate accusative (\\auxsin\\) with the old verb \\auxei\\.

06370
 \\If ye died\\ (\\ei apethanete\\). Condition of the first class, assumed
 as true, \\ei\\ and second aorist active indicative of \\apothnsk\\, to
 die. He is alluding to the picture of burial in baptism
 # 2:12
 \\From the rudiments of the world\\ (\\apo tn stoichein tou kosmou\\).
 See
 # 2:8
 \\As though living in the world\\ (\\hs zntes en kosmi\\). Concessive
 use of the participle with \\hs\\. The picture is that of baptism,
 having come out (F. B. Meyer) on the other side of the grave, we
 are not to act as though we had not done so. We are in the Land
 of Beulah. \\Why do ye subject yourselves to ordinances?\\ (\\ti\\
 \\dogmatizesthe?\\). Late and rare verb (three examples in
 inscriptions and often in LXX) made from \\dogma\\, decree or
 ordinance. Here it makes good sense either as middle or passive.
 In either case they are to blame since the bond of decrees
 # 2:14
 was removed on the Cross of Christ. Paul still has in mind the
 rules of the ascetic wing of the Gnostics
 # 2:16

06371
 \\Handle not, nor taste, nor touch\\ (\\m hapsi mde geusi mde\\
 \\thigis\\). Specimens of Gnostic rules. The Essenes took the Mosaic
 regulations and carried them much further and the Pharisees
 demanded ceremonially clean hands for all food. Later ascetics
 (the Latin commentators Ambrose, Hilary, Pelagius) regard these
 prohibitions as Paul's own instead of those of the Gnostics
 condemned by him. Even today men are finding that the noble
 prohibition law needs enlightened instruction to make it
 effective. That is true of all law. The Pharisees, Essenes,
 Gnostics made piety hinge on outward observances and rules
 instead of inward conviction and principle. These three verbs are
 all in the aorist subjunctive second person singular with \\m\\, a
 prohibition against handling or touching these forbidden things.
 Two of them do not differ greatly in meaning. \\Hapsi\\ is aorist
 middle subjunctive of \\hapt\\, to fasten to, middle, to cling to,
 to handle. \\Thigis\\ is second aorist active subjunctive of
 \\thiggan\\, old verb, to touch, to handle. In N.T. only here and
 # Heb 11:28; 12:20
 \\Geusi\\ is second aorist middle subjunctive of \\geu\\, to give taste
 of, only middle in N.T. to taste as here.

06372
 \\Are to perish with the using\\ (\\estin eis phthoran ti apochrsei\\).
 Literally, "are for perishing in the using." \\Phthora\\ (from
 \\phtheir\\) is old word for decay, decomposition. \\Apochrsis\\ (from
 \\apochraomai\\, to use to the full, to use up), late and rare word
 (in Plutarch), here only in N.T. Either locative case here or
 instrumental. These material things all perish in the use of
 them.

06373
 \\Which things\\ (\\hatina\\). "Which very things," these ascetic
 regulations. \\Have indeed a show of wisdom\\ (\\estin logon men\\
 \\echonta sophias\\). Periphrastic present indicative with \\estin\\ in
 the singular, but present indicative \\echonta\\ in the plural
 (\\hatina\\). \\Logon sophias\\ is probably "the repute of wisdom"
 (Abbott) like Plato and Herodotus. \\Men\\ (in deed) has no
 corresponding \\de\\. \\In will-worship\\ (\\en ethelothrskii\\). This word
 occurs nowhere else and was probably coined by Paul after the
 pattern of \\ethelodouleia\\, to describe the voluntary worship of
 angels (see
 # 2:18
 \\And humility\\ (\\kai tapeinophrosuni\\). Clearly here the bad sense,
 "in mock humility." \\And severity to the body\\ (\\kai apheidii\\
 \\smatos\\). Old word (Plato) from \\apheids\\, unsparing (\\a\\ privative,
 \\pheidomai\\, to spare). Here alone in N.T. Ascetics often practice
 flagellations and other hardnesses to the body. \\Not of any value\\
 (\\ouk en timi tini\\). \\Tim\\ usually means honour or price. \\Against\\
 \\the indulgence of the flesh\\ (\\pros plsmonn ts sarkos\\). These
 words are sharply debated along with \\tim\\ just before. It is not
 unusual for \\pros\\ to be found in the sense of "against" rather
 than "with" or "for." See \\pros\\ in sense of \\against\\ in
 # 3:13; Eph 6:11; 2Co 5:12; 1Co 6:1
 \\Plsmon\\ is an old word from \\pimplmi\\, to fill and means satiety.
 It occurs here only in the N.T. Peake is inclined to agree with
 Hort and Haupt that there is a primitive corruption here. But the
 translation in the Revised Version is possible and it is true
 that mere rules do not carry us very far in human conduct as
 every father or mother knows, though we must have some
 regulations in family and state and church. But they are not
 enough of themselves.

06374
 \\If then ye were raised together with Christ\\ (\\ei oun sungerthte\\
 \\ti Christi\\). Condition of the first class, assumed as true,
 like that in
 # 2:20
 and the other half of the picture of baptism in
 # 2:12
 and using the same form \\sungerthte\\ as then which see for the
 verb \\sunegeir\\. Associative instrumental case of \\Christi\\. \\The\\
 \\things that are above\\ (\\ta an\\). "The upward things" (cf.
 # Php 3:14
 the treasure in heaven
 # Mt 6:20
 Paul gives this ideal and goal in place of merely ascetic rules.
 \\Seated on the right hand of God\\ (\\en dexii tou theou kathmenos\\).
 Not periphrastic verb, but additional statement. Christ is up
 there and at God's right hand. Cf.
 # 2:3

06375
 \\Set your mind on\\ (\\phroneite\\). "Keep on thinking about." It does
 matter what we think and we are responsible for our thoughts. \\Not\\
 \\on the things that are upon the earth\\ (\\m ta epi ts gs\\). Paul
 does not mean that we should never think the things upon the
 earth, but that these should not be our aim, our goal, our
 master. The Christian has to keep his feet upon the earth, but
 his head in the heavens. He must be heavenly-minded here on earth
 and so help to make earth like heaven.

06376
 \\For ye died\\ (\\apethanete gar\\). Definite event, aorist active
 indicative, died to sin
 # Ro 6:2
 \\Is hid\\ (\\kekruptai\\). Perfect passive indicative of \\krupt\\, old
 verb, to hide, remains concealed, locked "together with" (\\sun\\)
 Christ, "in" (\\en\\) God. No hellish burglar can break that
 combination.

06377
 \\When Christ shall be manifested\\ (\\hotan ho Christos phanerthi\\).
 Indefinite temporal clause with \\hotan\\ and the first aorist
 passive subjunctive of \\phanero\\, "whenever Christ is manifested,"
 a reference to the second coming of Christ as looked for and
 longed for, but wholly uncertain as to time. See this same verb
 used of the second coming in
 # 1Jo 3:2
 \\Ye also together with him\\ (\\kai humeis sun auti\\). That is the joy
 of this blessed hope. He repeats the verb about us
 \\phanerthsesthe\\ (future passive indicative) and adds \\en doxi\\
 (in glory). Not to respond to this high appeal is to be like
 Bunyan's man with the muck-rake.

06378
 \\Mortify\\ (\\nekrsate\\). First aorist active imperative of \\nekro\\,
 late verb, to put to death, to treat as dead. Latin Vulgate
 _mortifico_, but "mortify" is coming with us to mean putrify.
 Paul boldly applies the metaphor of death
 # 2:20; 3:3
 pictured in baptism
 # 2:12
 to the actual life of the Christian. He is not to go to the other
 Gnostic extreme of license on the plea that the soul is not
 affected by the deeds of the body. Paul's idea is that the body
 is the temple of the Holy Spirit
 # 1Co 6:19
 He mentions some of these "members upon the earth" like
 fornication (\\porneian\\), uncleanness (\\akatharsian\\), passion
 (\\pathos\\), evil desire (\\epithumian kakn\\), covetousness
 (\\pleonexian\\) "the which is idolatry" (\\htis estin eidlolatria\\).
 See the longer list of the works of the flesh in
 # Gal 5:19-21
 though covetousness is not there named, but it is in
 # Eph 4:19; 5:5

06379
 \\Cometh the wrath of God\\ (\\erchetai h org tou theou\\). Paul does
 not regard these sins of the flesh as matters of indifference,
 far otherwise. Many old MSS. do not have "upon the sons of
 disobedience," genuine words in
 # Eph 5:6

06380
 \\Walked aforetime\\ (\\periepatsate pote\\). First aorist (constative)
 indicative referring to their previous pagan state. \\When ye\\
 \\lived\\ (\\hote ezte\\). Imperfect active indicative of \\za\\, to live,
 "ye used to live" (customary action). Sharp distinction in the
 tenses.

06381
 \\But now\\ (\\nuni de\\). Emphatic form of \\nun\\ in decided contrast (to
 \\pote\\ in verse
 # 7
 in the resurrection life of
 # 2:12; 3:1
 \\Put ye also away\\ (\\apothesthe kai humeis\\). Second aorist middle
 imperative of old verb \\apotithmi\\, to put away, lay aside like
 old clothes. This metaphor of clothing Paul now uses with several
 verbs (\\apothesthe\\ here, \\apekdusamenoi\\ in verse
 # 9
 \\endusamenoi\\ in verse
 # 10
 \\endusasthe\\ in verse
 # 12
 \\All these\\ (\\ta panta\\). The whole bunch of filthy rags (anger
 \\orgn\\, wrath \\thumon\\, malice \\kakian\\, railing \\blasphmian\\,
 shameful speaking \\aischrologian\\). See somewhat similar lists of
 vices in
 # Col 3:5; Ga 5:20; Eph 4:29-31
 These words have all been discussed except \\aischrologian\\, an old
 word for low and obscene speech which occurs here only in the
 N.T. It is made from \\aischrologos\\ (\\aischros\\ as in
 # 1Co 11:6
 and that from \\aischos\\, disgrace). Note also the addition of "out
 of your mouth" (\\ek tou stomatos humn\\). The word was used for
 both abusive and filthy talk and Lightfoot combines both ideas as
 often happens. Such language should never come out of the mouth
 of a Christian living the new life in Christ.

06382
 \\Lie not to another\\ (\\m pseudesthe eis alllous\\). Lying (\\pseudos\\)
 could have been included in the preceding list where it belongs
 in reality. But it is put more pointedly thus in the prohibition
 (\\m\\ and the present middle imperative). It means either "stop
 lying" or "do not have the habit of lying." \\Seeing that ye have\\
 \\put off\\ (\\apekdusamenoi\\). First aorist middle participle (causal
 sense of the circumstantial participle) of the double compound
 verb \\apekduomai\\, for which see
 # 2:15
 The \\apo\\ has the perfective sense (wholly), "having stripped clean
 off." The same metaphor as \\apothesthe\\ in verse
 # 8
 \\The old man\\ (\\ton palaion anthrpon\\). Here Paul brings in another
 metaphor (mixes his metaphors as he often does), that of the old
 life of sin regarded as "the ancient man" of sin already
 crucified
 # Ro 6:6
 and dropped now once and for all as a mode of life (aorist
 tense). See same figure in
 # Eph 4:22
 \\Palaios\\ is ancient in contrast with \\neos\\ (young, new) as in
 # Mt 9:17
 or \\kainos\\ (fresh, unused) as in
 # Mt 13:52
 \\With his doings\\ (\\sun tais praxesin autou\\). Practice must square
 with profession.

06383
 \\And have put on\\ (\\kai endusamenoi\\). First aorist middle participle
 (in causal sense as before) of \\endun\\, old and common verb (Latin
 _induo_, English endue) for putting on a garment. Used of putting
 on Christ
 # Ga 3:27; Ro 13:14
 \\The new man\\ (\\ton neon\\). "The new (young as opposed to old
 \\palaion\\) man" (though \\anthrpon\\ is not here expressed, but
 understood from the preceding phrase). In
 # Eph 4:24
 Paul has \\endusasthai ton kainon\\ (fresh as opposed to worn out)
 \\anthrpon\\. \\Which is being renewed\\ (\\ton anakainoumenon\\). Present
 passive articular participle of \\anakaino\\. Paul apparently coined
 this word on the analogy of \\ananeomai\\. \\Anakainiz\\ already existed
 # Heb 6:6
 Paul also uses \\anakainsis\\
 # Ro 12:2; Tit 3:5
 found nowhere before him. By this word Paul adds the meaning of
 \\kainos\\ to that of \\neos\\ just before. It is a continual refreshment
 (\\kainos\\) of the new (\\neos\\, young) man in Christ Jesus. \\Unto\\
 \\knowledge\\ (\\eis epignsin\\). "Unto full (additional) knowledge,"
 one of the keywords in this Epistle. \\After the image\\ (\\kat'\\
 \\eikona\\). An allusion to
 # Ge 1:26,28
 The restoration of the image of God in us is gradual and
 progressive
 # 2Co 3:18
 but will be complete in the final result
 # Ro 8:29; 1Jo 3:2

06384
 \\Where\\ (\\hopou\\). In this "new man" in Christ. Cf.
 # Ga 3:28
 \\There cannot be\\ (\\ouk eni\\). \\Eni\\ is the long (original) form of
 \\en\\ and \\estin\\ is to be understood. "There does not exist." This is
 the ideal which is still a long way ahead of modern Christians as
 the Great War proved. Race distinctions (Greek \\Helln\\ and Jew
 \\Ioudaios\\) disappear in Christ and in the new man in Christ. The
 Jews looked on all others as Greeks (Gentiles). Circumcision
 (\\peritom\\) and uncircumcision (\\akrobustia\\) put the Jewish picture
 with the cleavage made plainer (cf.
 # Eph 2
 The Greeks and Romans regarded all others as barbarians
 (\\barbaroi\\,
 # Ro 1:14
 users of outlandish jargon or gibberish, onomatopoetic repetition
 (\\bar-bar\\). \\A Scythian\\ (\\Skuths\\) was simply the climax of
 barbarity, _bar-baris barbariores_ (Bengel), used for any rough
 person like our "Goths and Vandals." \\Bondman\\ (\\doulos\\, from \\de\\,
 to bind), \\freeman\\ (\\eleutheros\\, from \\erchomai\\, to go). Class
 distinctions vanish in Christ. In the Christian churches were
 found slaves, freedmen, freemen, masters. Perhaps Paul has
 Philemon and Onesimus in mind. But labour and capital still
 furnish a problem for modern Christianity. \\But Christ is all\\
 (\\alla panta Christos\\). Demosthenes and Lucian use the neuter
 plural to describe persons as Paul does here of Christ. The
 plural \\panta\\ is more inclusive than the singular \\pn\\ would be.
 \\And in all\\ (\\kai en psin\\). Locative plural and neuter also.
 "Christ occupies the whole sphere of human life and permeates all
 its developments" (Lightfoot). Christ has obliterated the words
 barbarian, master, slave, all of them and has substituted the
 word \\adelphos\\ (brother).

06385
 \\Put on therefore\\ (\\endusasthe oun\\). First aorist middle imperative
 of \\endun\\ (verse
 # 10
 He explains and applies (\\oun\\ therefore) the figure of "the new
 man" as "the new garment." \\As God's elect\\ (\\hs eklektoi tou\\
 \\theou\\). Same phrase in
 # Ro 8:33; Tit 1:1
 In the Gospels a distinction exists between \\kltos\\ and \\eklektos\\
 # Mt 24:22,24,31
 but no distinction appears in Paul's writings. Here further
 described as "holy and beloved" (\\hagioi kai gapmenoi\\). The
 items in the new clothing for the new man in Christ Paul now
 gives in contrast with what was put off
 # 3:8
 The garments include a heart of compassion (\\splagchna oiktirmou\\,
 the nobler _viscera_ as the seat of emotion as in
 # Lu 1:78; Php 1:8
 kindness (\\chrstotta\\, as in
 # Ga 5:22
 humility (\\tapeinophrosunn\\, in the good sense as in
 # Php 2:3
 meekness (\\prautta\\, in
 # Ga 5:23
 and in
 # Eph 4:2
 also with \\tapeinophrosun\\), long-suffering (\\makrothumian\\, in
 # Ga 5:22; Col 1:11; Jas 5:10

06386
 \\Forbearing one another\\ (\\anechomenoi allln\\). Present middle
 (direct) participle of \\anech\\ with the ablative case (\\allln\\),
 "holding yourselves back from one another." \\Forgiving each other\\
 (\\charizomenoi heautois\\). Present middle participle also of
 \\charizomai\\ with the dative case of the reflexive pronoun
 (\\heautois\\) instead of the reciprocal just before (\\allln\\). \\If\\
 \\any man have\\ (\\ean tis echi\\). Third class condition (\\ean\\ and
 present active subjunctive of \\ech\\). \\Complaint\\ (\\momphn\\). Old
 word from \\memphomai\\, to blame. Only here in N.T. Note \\pros\\ here
 with \\tina\\ in the sense of against for comparison with \\pros\\ in
 # 2:31
 \\Even as the Lord\\ (\\kaths kai ho Kurios\\). Some MSS. read \\Christos\\
 for \\Kurios\\. But Christ's forgiveness of us is here made the
 reason for our forgiveness of others. See
 # Mt 6:12,14
 where our forgiveness of others is made by Jesus a prerequisite
 to our obtaining forgiveness from God.

06387
 \\And above all these things\\ (\\epi psin de toutois\\). "And upon all
 these things." \\Put on love\\ (\\tn agapn\\). See
 # Lu 3:20
 The verb has to be supplied (\\endusasthe\\) from verse
 # 12
 as the accusative case \\agapn\\ shows. \\Which is\\ (\\ho estin\\). Neuter
 singular of the relative and not feminine like \\agap\\ (the
 antecedent) nor masculine like \\sundesmos\\ in the predicate.
 However, there are similar examples of \\ho estin\\ in the sense of
 _quod est_ (_id est_), "that is," in
 # Mr 14:42; 15:42
 without agreement in gender and number. So also
 # Eph 5:5
 where \\ho estin\\ = "which thing." \\The bond of perfectness\\
 (\\sundesmos ts teleiottos\\). See
 # 2:19
 for \\sundesmos\\. Here it is apparently the girdle that holds the
 various garments together. The genitive (\\teleiottos\\) is probably
 that of apposition with the girdle of love. In a succinct way
 Paul has here put the idea about love set forth so wonderfully in
 # 1Co 13

06388
 \\The peace of Christ\\ (\\h eirn tou Christou\\). The peace that
 Christ gives
 # Joh 14:27
 \\Rule\\ (\\brabeuet\\). Imperative active third singular of \\brabeu\\, to
 act as umpire (\\brabeus\\), old verb, here alone in N.T. See
 # 1Co 7:15
 for called in peace. \\In one body\\ (\\en heni smati\\). With one Head
 (Christ) as in
 # 1:18,24
 \\Be ye thankful\\ (\\eucharistoi ginesthe\\). "Keep on becoming
 thankful." Continuous obligation.

06389
 \\The word of Christ\\ (\\ho logos tou Christou\\). This precise phrase
 only here, though "the word of the Lord" in
 # 1Th 1:8; 4:15; 2Th 3:1
 Elsewhere "the word of God." Paul is exalting Christ in this
 Epistle. \\Christou\\ can be either the subjective genitive (the word
 delivered by Christ) or the objective genitive (the word about
 Christ). See
 # 1Jo 2:14
 \\Dwell\\ (\\enoikeit\\). Present active imperative of \\enoike\\, to make
 one's home, to be at home. \\In you\\ (\\en humin\\). Not "among you."
 \\Richly\\ (\\plousis\\). Old adverb from \\plousios\\ (rich). See
 # 1Ti 6:17
 The following words explain \\plousis\\. \\In all wisdom\\ (\\en pasi\\
 \\sophii\\). It is not clear whether this phrase goes with \\plousis\\
 (richly) or with the participles following (\\didaskontes kai\\
 \\nouthetountes\\, see
 # 1:28
 Either punctuation makes good sense. The older Greek MSS. had no
 punctuation. There is an anacoluthon here. The participles may be
 used as imperatives as in
 # Ro 12:11,16
 \\With psalms\\ (\\psalmois\\, the Psalms in the Old Testament originally
 with musical accompaniment), \\hymns\\ (\\humnois\\, praises to God
 composed by the Christians like
 # 1Ti 3:16
 \\spiritual songs\\ (\\idais pneumatikais\\, general description of all
 whether with or without instrumental accompaniment). The same
 song can have all three words applied to it. \\Singing with grace\\
 (\\en chariti idontes\\). In God's grace
 # 2Co 1:12
 The phrase can be taken with the preceding words. The verb \\id\\
 is an old one
 # Eph 5:19
 for lyrical emotion in a devout soul. \\In your hearts\\ (\\en tais\\
 \\kardiais humn\\). Without this there is no real worship "to God"
 (\\ti thei\\). How can a Jew or Unitarian in the choir lead in the
 worship of Christ as Saviour? Whether with instrument or with
 voice or with both it is all for naught if the adoration is not
 in the heart.

06390
 \\Whatsoever ye do\\ (\\pn hoti ean poite\\). Indefinite relative
 (everything whatever) with \\ean\\ and the present active
 subjunctive, a common idiom in such clauses. \\Do all\\ (\\panta\\). The
 imperative \\poieite\\ has to be supplied from \\poite\\ in the relative
 clause. \\Panta\\ is repeated from \\pn\\ (singular), but in the plural
 (all things). \\Pn\\ is left as a nominative absolute as in
 # Mt 10:32; Lu 12:10
 This is a sort of Golden Rule for Christians "in the name of the
 Lord Jesus" (\\en onomati Kuriou Isou\\), in the spirit of the Lord
 Jesus
 # Eph 5:20
 What follows (directions to the various groups) is in this same
 vein. Sociological problems have always existed. Paul puts his
 finger on the sore spot in each group with unerring skill like a
 true diagnostician.

06391
 \\Wives\\ (\\kai gunaikes\\). The article here distinguishes class from
 class and with the vocative case can be best rendered "Ye wives."
 So with each group. \\Be in subjection to your husbands\\
 (\\hupotassesthe tois andrasin\\). "Own" (\\idiois\\) is genuine in
 # Eph 5:22
 but not here. The verb \\hupotassomai\\ has a military air, common in
 the _Koin_ for such obedience. Obedience in government is
 essential as the same word shows in
 # Ro 13:1,5
 \\As is fitting in the Lord\\ (\\hs anken en Kurii\\). This is an
 idiomatic use of the imperfect indicative with verbs of propriety
 in present time (Robertson, _Grammar_, p. 919). Wives have rights
 and privileges, but recognition of the husband's leadership is
 essential to a well-ordered home, only the assumption is that the
 husband has a head and a wise one.

06392
 \\Love your wives\\ (\\agapte tas gunaikas\\). Present active
 imperative, "keep on loving." That is precisely the point. \\Be not\\
 \\bitter\\ (\\m pikrainesthe\\). Present middle imperative in
 prohibition: "Stop being bitter" or "do not have the habit of
 being bitter." This is the sin of husbands. \\Pikrain\\ is an old
 verb from \\pikros\\ (bitter). In N.T. only here and
 # Re 8:11; 10:9
 The bitter word rankles in the soul.

06393
 \\Obey your parents\\ (\\hupakouete tois goneusin\\). Old verb to listen
 under (as looking up), to hearken, to heed, to obey. \\In all\\
 \\things\\ (\\kata panta\\). This is the hard part for the child, not
 occasional obedience, but continual. Surely a Christian father or
 mother will not make unreasonable or unjust demands of the child.
 Nowhere does modern civilization show more weakness than just
 here. Waves of lawlessness sweep over the world because the child
 was not taught to obey. Again Paul argues that this is "in the
 Lord" (\\en Kurii\\).

06394
 \\Provoke not\\ (\\m erethizete\\). Present imperative of old verb from
 \\ereth\\, to excite. Only twice in N.T., here in bad sense, in good
 sense in
 # 2Co 9:2
 (to stimulate). Here it means to nag and as a habit (present
 tense). \\That they be not discouraged\\ (\\hina m athumsin\\).
 Negative purpose (\\hina m\\) with the present subjunctive
 (continued discouragement) of \\athume\\, old verb, but only here in
 N.T., from \\athumos\\ (dispirited, \\a\\ privative, \\thumos\\, spirit or
 courage). One does not have to read _Jane Eyre_ or _Oliver Twist_
 to know something of the sorrows of childhood as is witnessed by
 runaway children and even child suicides.

06395
 \\Your masters according to the flesh\\ (\\tois kata sarka kuriois\\).
 "Lords" really, but these Christian slaves (\\douloi\\) had Christ as
 lord, but even so they were to obey their lords in the flesh. \\Not\\
 \\with eye-service\\ (\\m en ophthalmodouliais\\). Another Pauline word
 (here only and
 # Eph 6:6
 elsewhere only in Christian writers after Paul, an easy and
 expressive compound, service while the master's eye was on the
 slave and no longer. \\Men-pleasers\\ (\\anthrpareskoi\\). Late compound
 only in LXX and Paul (here and
 # Eph 6:6
 \\In singleness of heart\\ (\\en haplotti kardias\\). So in
 # Eph 6:5
 Old and expressive word from \\haplous\\ (simple, without folds). See
 # 2Co 11:3
 \\Fearing the Lord\\ (\\phoboumenoi ton Kurion\\). Rather than the lords
 according to the flesh.

06396
 \\Whatsoever ye do\\ (\\ho ean poite\\). See same idiom in
 # 3:17
 except \\ho\\ instead of \\pn hoti\\. \\Heartily\\ (\\ek psuchs\\). From the
 soul and not with mere eye service. In
 # Eph 6:7
 Paul adds \\met' eunoias\\ (with good will) in explanation of \\ek\\
 \\psuchs\\. \\As unto the Lord\\ (\\hs ti Kurii\\). Even when unto men.
 This is the highest test of worthwhile service. If it were only
 always true!

06397
 \\Ye shall receive\\ (\\apolmpsesthe\\). Future middle indicative of
 \\apolamban\\, old verb, to get back (\\apo\\), to recover. \\The\\
 \\recompense\\ (\\antapodosin\\). "The full recompense," old word, in
 LXX, but only here in N.T., but \\antapodoma\\ twice
 # Lu 14:12; Ro 11:9
 Given back (\\apo\\) in return (\\anti\\). \\Ye serve the Lord Christ\\ (\\to\\
 \\Kurii Christi douleuete\\). As his slaves and gladly so. Perhaps
 better as imperatives, keep on serving.

06398
 \\Shall receive again for the wrong that he hath done\\ (\\komisetai ho\\
 \\diksen\\). It is not clear whether \\ho adikn\\ (he that doeth
 wrong) is the master or the slave. It is true of either and
 Lightfoot interprets it of both, "shall receive back the wrong
 which he did." This is a general law of life and of God and it is
 fair and square. \\There is no respect of persons\\ (\\ouk estin\\
 \\prospolmpsia\\). There is with men, but not with God. For this
 word patterned after the Hebrew see
 # Ro 2:11; Eph 6:9; Jas 2:1
 The next verse should be in this chapter also.

06399
 \\That which is just and equal\\ (\\to dikaion kai tn isotta\\). Paul
 changes from \\to ison\\ (like \\to dikaion\\, neuter singular adjective
 with article for abstract idea) to the abstract substantive
 \\isots\\, old word, in N.T. only here and
 # 2Co 8:13
 If employers always did this, there would be no labour problem. \\A\\
 \\Master in heaven\\ (\\Kurion en ourani\\). A wholesome reminder to the
 effect that he keeps his eye on the conduct of masters of men
 here towards their employees.
