Colossians, Chapter 1
By Jonathan Mitchell
A Presentation of the Good News
In this essay, we will make updated comments on selected verses, while updating the translation:
2. To the set-apart folks (the holy ones; the sacredly different people) within Colossae - even to ones full of faith (or: to faithful, allegiant and trusting people) - to brothers within Christ (or: and to loyal siblings - womb-mates of the Family [who are] in union with, and centered in, [the] Anointed [other MSS add: Jesus]):With, among, to, for, and in, you folks [are] Grace and joyous Favor(or: The act that produces happiness, which was granted [to all] as a favor), as well as Peace and the harmony from the Joining, from God our Father(or: our Father-God; [other MSS read: from God, our Father and Lord, Jesus Christ])!
First of all, take note that Paul speaks on behalf of the Father, sending God's grace, favor, peace, and harmony from "the Joining," to the set-apart folks in Colossae. [note: the Greek word for "Peace" is from the verb that means "to join"] I suggest that this was not just a nice formality, or a well-meaning wish, but an impartation to those folks, and now to us who read this - for it is God's Word, to them and to us. The Spirit of those words brings the content into our spirits. We should speak to others in the same way. Our words should also be spirit and life (John 6:63). The parenthetically inserted definition of grace/favor derives from Jim Coram, writing in "Unsearchable Riches" vol. 102, number 5, p 201. I appreciate that he has designated grace as an act, which we understand to be the Christ event of His death, resurrection and now the giving to us of His Life. Through his words, Paul is extending this Life, the Word, unto the folks in Colossae.
We are skipping verses 3 and 4, which contain more of Paul's greeting to that community.
5. because of the expectation (or: expectant hope) - the one deposited in you folks (continuously lying stored away as a reserve for you, and with you) - resident within, and in union with, the atmospheres (or: centered in the sphere of the heavens), which you folks previously heard within the Word (Logos; Reason; message; discourse; or: this transfer and conveyance of Meaning-bearing Information, and this Flow of Information that is a Pattern-forming Influence) from, and concerning, the Truth and this Essential Essence (or: the Word of this Truth; the idea belonging to, and having its source in, this Reality; the collected and laid-out thoughts which are truth and reality) which originates in, and pertains to, this message of ease, goodness and well-being (or: from, which belongs to, and which is, the Good News).
Observe that "the expectation" was something that was previously "deposited" in them (this rendering comes from reading the plural form of the pronoun, "you," as a locative case; other functions of the dative are found in the parenthetical expansion: "for you; with you"), and that it was also "resident within, and in union with, the atmospheres, i.e., in the sphere of the heavens." From the joining of these two "locations" ("in you" - "within the atmospheres/heavens"), we suggest that they are synonymous: the "heavens" are within us." Paul is speaking about the realm of spirit, which is the realm of God's Kingdom, which Jesus said is "within us" (Lu. 17:21b).
It is a higher realm of existence, and points to the risen Christ as the enthroned Ruler and Lord of this new reality that has invaded the earth. This was the Good News, or literally: the message of ease, goodness and well-being. The message that Paul (presumably) had proclaimed to them brought them trust (or: faith), love and an expectation concerning Truth and Reality. It was not the message of a heavy burden, as brought by the Pharisees - of all the things which must either be done, or not done.
The message was
"the Word (Logos; Reason; message; discourse; or: this transfer and conveyance of Meaning-bearing Information, and this Flow of Information that is a Pattern-forming Influence) from, and concerning, the Truth and this Essential Essence which originates in, and pertains to, this message of ease, goodness and well-being."
As he said in 2 Cor. 5:17, there was now "a new creation." Through the gift of the Holy Spirit (the Set-apart Breath-effect), the heavens and God's realm had been deposited within them - and now, within us.
6. of, and from, the One being continuously present alongside [and pouring] into the midst of you folks, just as He is also continuously existing within all the ordered System (within the midst of every world of culture, society, religion, economics and government; centered within the entire aggregate of humanity; inherently resident within the sphere of the whole universe; in all the [Roman Empire]), repeatedly bearing fruit of itself and constantly being grown and caused to be increasing, just as also within you folks, from [the] day in which you heard and at once fully experienced - in intimate knowing, accurate realization and added insight - the Grace of God, within Truth (or: God's Favor resident within [the] Truth; this Grace from God in the midst of Reality; or: the Favor which, in essential essence, is God).
Take note of how vs. 6 continues the thought of vs. 5. That Word, or message,
"is being continuously present alongside [and proceeding] into the midst of [them]."
What a wonderful thing of which to be aware! But look at the next clause:
"just as He is also continuously existing within ALL the ORDERED SYSTEM (or: within the entire world of culture, religion, economics and government, and within the entire aggregate of humanity)"!
This could also mean
"within the sphere of the whole universe,"
or just,
"in all the [Roman Empire]."
The Word, Christ, and His message, are continuously existing in our atmosphere (resident, with expectation) - alongside us. It is available for us and for the whole world.
Not only this, it is
"repeatedly bearing fruit OF ITSELF (middle voice), and [is] constantly being grown and caused to be INCREASING," and it is "the grace of God, within Truth (= Christ)," or, "the favor which, in reality, IS God!"
J.B. Lightfoot says concerning this verse, "The Gospel is essentially a reproductive organism, a plant whose 'seed is in itself'." (Epistles to the Colossians and to Philemon, MacMillan and Co., Ltd., 1897 p 133). Eduard Lohse sees in this clause a reference to Gen. 1:22, 28. He also cites 4 Ezra 9:31,
"Today I sow my law in you and it shall bring forth fruit in you..."
(A Commentary on the Epistles to the Colossians and to Philemon, Hermeneia - A Critical and Historical Commentary on the Bible, Fortress Press, 1971, p 20). The message of goodness, this Logos which they heard and experienced with intimate, full and accurate realization, was the favor from God and the Grace which is God. It exists within the new reality where He dwells within us!
What an opening for his letter! And Paul says that they had heard it and at once fully experienced it, in intimate knowing and accurate realization. They realized that the new creation had come in the New Being that was in Jesus Christ, and that they were a part of it.
We now move forward to vs. 9:
"And because of this (or: So that is why) we, from the day on which we heard, are not ceasing constant praying (thinking and speaking toward having things being well) over your [situation] and asking (or: making definite requests) on behalf of you folks, to the end that you may (or: would) be filled full with the entire contents of the more thorough, accurate, full, experiential and intimate knowledge, along with insight, of His will (His design, plan, purpose, and intention; or: so that you may know and experience all that He wants you to know and experience) within the sphere of all Wisdom, and with spiritual understanding (comprehension; a junction of that which is sent together; discernment; being able to make the pieces fit together)."
Here we see that this new creation involves a process, in solidarity with which Paul was not ceasing to constantly think and speak with a view to having things go well for them:
"to the end that [they] may (or: would) be filled full with the entire contents of the more thorough, accurate, full, experiential, and intimate knowledge and insight of His will..."
Then he expands this thought, praying that this knowledge and insight would be
"within the sphere of all wisdom and spiritual understanding."
Paul did not want them to just know the basics, and be satisfied with a simple knowledge of the Christ event. Consider those words:
"all wisdom and spiritual understanding!"
He did not want them to be satisfied with the milk of the message (1 Cor. 3:2). This may seem beyond us, but recall that Paul also said in 1 Cor. 2:16 that
"we have the mind of Christ."
It is important to have insight into His design, purpose, plan and intention. The Greek can also read,
"so that you may know and experience all that He wants you to know and experience,"
viewing the meaning of "His will" on a personal level. We need insights into both: His will for us and what He wants us to know, as well as His plan of the ages (Eph. 3:11) - understanding where He is leading humanity. All of this spiritual understanding is resident within Christ, into whom we have been placed. The immediate goal of which Paul is speaking is our being
"filled full with the entire contents of the accurate, full, experiential, intimate knowledge (epi-gno sis )"
concerning His will and intention. As to the word wisdom, Lightfoot says, "Sophia is mental excellence in its highest and fullest sense," while understanding implies "a tentative, partial approach to sophia [i.e., wisdom]" (ibid p 136-7; brackets added).
Next, in vss. 10-11, Paul adds in a practical side of this new reality: that we should live our lives in a manner that is worthy (or, of equal value) with regard to the Lord, our Owner. In regard to vss. 9-19, Lightfoot says, "The end of all knowledge, the Apostle would say, is conduct" (ibid p 137).
10. [Thus we pray for you] to walk about worthily (i.e., to live your life with commensurate weight and corresponding value) with regard to the Lord (or: of the Owner [= Yahweh or Christ]) [progressing] into all pleasing [of Him] (or: with a view to every desire and willingness to please, and unto entire acceptableness) within every good work or virtuous action, while habitually bearing fruit and constantly being folks [that] are being progressively caused to grow and increase in the full, thorough, accurate, experiential and intimate knowledge of, and insight from, God or: with God's full experience of intimate knowledge and insight; or: by the added insight and experiential knowledge which is God),
11. being folks continuously empowered in every ability (being ones progressively enabled within, in union with, and centered in, all Power, and in the sphere of all means of Influence) corresponding to the grasping Force of His glory (or: down from and in the sphere of the Might pertaining to, and having its source in, His reputation or His manifestation of that which calls forth praise; or: = the Might coming from His manifested presence [= His Sh'khinah]) [leading] into every [situation of] persistent remaining under [difficulties] to humbly give patient support (or: unto all relentless endurance) and long-waiting before rushing into emotions(or: long endurance in putting anger far away; a long time before breathing violently with passion; or: perseverance; tolerance towards others). Accompanied by (or: Together with) Joy,
Once again, in vs. 10, take note of the passive voice (meaning that God is acting upon us): "being progressively caused to grow and increase. It is God who imparts this experiential and intimate knowledge and insight into us. We observe this again, in vs. 11:
"being folks continuously empowered in every ability."
The parenthetical expansion which follows, above, is worth pondering: "in the sphere of all means of influence."
This all is in correspondence to "the grasping Force of His glory." Consider the involvement of God in this phrase. Paul is not speaking of something that we do by ourselves. The empowerment and the ability are:
"down from and in the sphere of the Might pertaining to, and having its source in, His reputation or His manifestation of that which calls forth praise; or: = the Might coming from His manifested presence [= His Sh'khinah]."
And all of this has an expressed purpose: it leads to
"every [situation of] persistent remaining under [difficulties] to humbly give patient support (or: unto all relentless endurance) and long-waiting before rushing into emotions."
How different is the life which Paul describes in this passage, from the life that is normally led in our normal, flesh-focused lives. This new Life should also be "accompanied by Joy."
He seems to set the bar high: it is to be walking into all pleasing (or: into entire pleasure) WITHIN every good work or virtuous action, while habitually bearing fruit. This sounds like a hard task, if you try to do it on your own, but read on, you will come to vs. 13, and you will see that all has changed - our position and standing has been transferred: we are in the midst of His reign, and vs. 16 tells us that the whole new creation is now within, and in union with, Him, and you will see that vss. 19 & 20 confirm the matter.
The phrase
"into all pleasing (or: into every desire to please; into the midst of entire pleasure),"
in vs. 10, can be taken to refer to God, to the covenant community, to the society at large, and/or to the sphere of each member's existence. The next phrase,
"within every good work or virtuous action,"
calls to mind the letter from Jacob (or: James). Lohse cites the Qumran Community Rule (1 QS I, 4f) as saying "cling to all good works" (ibid p 29). Paul gives more insight to this in Eph. 2:10,
God prepared beforehand the excellent deeds and virtuous actions which we are purposed to do in union with Him, and within Him. These are not self-works. Their performance arises from Him. Lohse points out the recurring use of "all/every" in vss. 4, 6, 9, 10 and 11 (ibid p 24). Paul sees the permeation of God's Spirit and the activity of His Sovereignty as affecting everything within this called-out community.
We now begin a passage that focuses on the Father and the Son, and which speaks to the work of the Father, to whom we constantly give thanks (vs. 12), and of the relationship of the Son to all of creation. Here Paul presents us with one of the most universal and all-inclusive pictures of the new Reality, the new creation that is within the Christ of the universe.
12. [we are] constantly giving thanks to the Father: the One calling you [other MSS: us] - as well as making [you; us] competent (sufficient; qualified; fit; suitable) - into the divided share of the lot of the inheritance (or: into the part and portion of the allotted possession) of the set-apart folks (or: pertaining to the holy ones; belonging to the saints; from the sacred people; which are the different-from-the-ordinary folks) within (or: centered in the sphere of, and in union with,) the Light -
Note that it is the Father that calls us and that makes us competent, sufficient, fit, qualified and suitable. He is the Actor, the One doing the deed, in both vss. 12 and 13. These verses give the human no place in what is done: it is the work of God. The calling is for us to be a partaker of the inheritance that pertains to and belongs to His sacred folks, those set-apart unto Him. The location, or sphere of existence and relevance, of this allotted possession is within, and in union with the Light - a figure of Christ and the Life which brought knowledge and understanding to mankind (John 1:4-5) - but the inheritance itself is the ethnic multitudes, unto the boundaries of the earth (Ps. 2:8). This was given to the Son, but the Father invites us to have a part, to be God's fellow-workers (1 Cor. 3:9) in
"enlightening every person" (John 1:9).
In 1 Cor. 1:9, Paul phrases it,
"through Whom you folks were called (summoned; [cf 1 Thes. 5:24; 2 Thes. 3:3]) into a common being of, and existence from (or: partnership, participation, fellowship, sharing and communion with), His Son, Jesus Christ, our Lord (this Owner and Master of us)."[cf Acts 2:42; 1 Cor. 10:16; 2 Cor. 13:14; Eph. 3:9; 1 Pet. 5:1; 2 Pet. 1:4; 1 Jn. 1:3, 7]
As the Levites had God as their inheritance, under the old arrangement (covenant), in like manner we have His Son, Jesus Christ, as our inheritance and enjoyment of the allotment. Consider the sphere into which we are called to have this common existence: it is
"within (or: centered in the sphere of, and in union with,) the Light."
13. He who drags us out of danger (or: rescued us) to Himself, forth from out of the midst of the authority of the Darkness (from Darkness's jurisdiction and right; from existing out of gloomy shadows and obscure dimness; or: = the privilege of ignorance; [cf Lu. 22:53b]), and changes [our] position (or: transported [us] to a different location, or sphere, thus, giving [us] a change of standing; transferred [us]) into the midst of the kingdom, reign, and realm, of the Son of His Love (or: into the midst of the sovereign influence of the Son Who has the characteristics and qualities of His accepting love; into union with the sovereign activities of the Son Whose origin is His love; or: into the sphere of the reign of the Son of the Love which is Him; into the center of the kingdom of the Son, which is His love and drive toward union),
Recall what Paul said in Eph. 2:1,
"And you folks [who were] continuously existing being dead ones by (or: to; with; in) the results and effects of your stumblings aside (offences; wrong steps) and failures to hit the mark (or: mistakes; errors; times of falling short; sins)."
It is because we were dead that He had to DRAG us out of danger. And where were we? In the midst of the authority of the Darkness. Darkness represents ignorance, lack of Light. Mankind was like dead bodies that had to be dragged out of the lake of sin and death (cf Ezk. 37:1-14). He first breathed into us the breath of life, and then we truly became LIVING souls. He gave birth to us from above, and gave us faith and the ability to believe. Lightfoot states that Paul "regards them as already rescued from the power of darkness, as already put in possession of their inheritances as saints" (ibid p 140).
But what was this
"authority, jurisdiction and privilege of the darkness"
from out of which we had been existing? What had the authority over Israel and the Jews? The Law. It contained that which was a shadow (darkness) of the impending good things (Heb. 10:1). The religious beliefs and superstitions of the pagans held authority over their lives. In both cases it was ignorance of the Truth, of Reality - which is Christ - and absence of the Light (which also is Christ), vs. 12.
The Father changed our position, transported us, from out of the midst of Darkness's jurisdiction, into the midst of the kingdom and reign (the sovereign influence and sphere of activity) of the Son, which is His Love (genitive of apposition). It is a kingdom of Love, which is God. Paul does not say that it was our decision, or the implementing of our wills, to do this. God just did it. That, my friends, is Grace. The sphere of His kingdom and reign is the sphere of... the Son of the Love which is Him (an alternate translation of the last phrase of vs. 13). Lightfoot suggests that "exousias" (authority; jurisdiction; etc.) here implies delegated, but unrestrained or arbitrary tyranny, while "basileia" (reign; kingdom) describes "a well-ordered sovereignty," and states that Chrysostom also seems to have this idea (ibid p 139).
14. in Whom (or: in union with [which Son]) we continuously have and hold the release into freedom from slavery [cf Israel's Exodus from Egypt] or imprisonment (the liberation from our predicament) [which results in, or means,] the sending away of the failures or: the dismissal of the errors pertaining to falling short and straying to the side of the target; the flowing away of the sins; the divorce from mistakes).
Now it is being within Him, by being placed in union with the Son, that we have and hold the redemption, which is the release and liberation which He procured for us. Now look at what this bought: the sending away of our failures (no more guilt); the dismissal of our errors (no more carrying the burden or the results of our lacks of attainment); the flowing away of the sins (we are now clean and turned in the right direction); the divorce from our mistakes (we are no longer bound to what we did that was wrong). This, my friends, is freedom! This is all because the Father transferred us into the Son, the Second Humanity (1 Cor. 15:47).
Lightfoot remarks that "apolutro sis" (redemption; ransom) has changed the metaphor "from the victor who rescues the captive by force of arms (vs. 13, "erusato" [drags out of danger; rescues]) to the philanthropist who releases him by the payment of a ransom" (ibid p 140).
15. It is [this Son] Who is the Image (portrait; the Exact Formed Likeness; the Figure and Representation; visible likeness and manifestation; Derived Reproduction) of the not-seen God (or: the unable to be seen God; the invisible God; or: from God, the Invisible One), the Firstborn of, from, and belonging to, all creation (or: of every creature; or: of every framing and founding; of every act of settling from a state of disorder and wildness; or: pertaining to the whole creation; or: = the Inheritor of all creation Who has priority, and will also assume authority over, and responsibility for, every creature
[note: this is the duty of the firstborn]), [cf Jn. 14:9b; Ps. 2:8; Isa. 53:12a, Tanakh]
Recall that Jesus said to Philip,
"The one having seen Me has seen, and now perceives, the Father!" (John 14:9).
And now we, too, can reflect the Father as we are changed from glory to glory (2 Cor. 3:18). Lightfoot notes that "eikon" involves the idea of "manifestation," as well as likeness and representation (ibid p 143). Furthermore, Jesus is the One in whom God reveals Himself. But not only was Christ "the Exact Formed Likeness" of God, whom we do not see, but He is the Firstborn of all creation. This is an all-inclusive, universal statement.
Eikon is the word used in Gen. 1:26-27 (LXX), in speaking of God making humanity in His image. So here, Paul is reaching back to the creation story, associating Jesus with Adam as he does in Rom. 5:12-21 and 1 Cor. 15:45. But here, Christ is the end of that story (the last Adam) and the beginning of the next (the Second Human). So what does it mean to be the firstborn? The first one? Yes. The preeminent one? Yes. But in the Hebrew culture, to be a firstborn son meant something more: he was the one who had the duty and responsibility to assume authority over and responsibility for the rest of the family, if need be to be the kinsman redeemer. He was also next in line to receive the inheritance, when the father died. Being
"Firstborn of all creation/every creature"
means that He has the duty and responsibility to redeem the whole creation; to set free every creature. And this He will do.
Lightfoot says that the "appellation, 'the first-begotten, the eldest son,' are given to the Logos, by Philo..." He further states that, "it is interpreted by R. Nathan in Shemoth Rabba 19, fol. 118.4, 'God said, As I made Jacob a first-born (Ex. 4:22), so also will I make king Messiah a first-born (Ps. 89:28).' Hence 'the first-born'... became a recognized title of Messiah" (ibid p 144). "God's 'first-born' is the natural ruler, the acknowledged head, of God's household" (p 145).
As you see from the parenthetical expansion, the Greek "ktisis" (creation) can also refer to the "act" of bringing order out of chaos, and the "founding" of a society. Or, this phrase can speak of "every creature," either individually or as an "aggregate of created things." In Prov. 8:22 (LXX) we read,
"The Lord created (formed) Me (= Wisdom) [as; to be] a Beginning (arche of His Ways (Paths) [leading; injected] into His acts and works."
Lohse footnotes C.F. Burney, "Christ as the 'APHX' of Creation (Prov. 8:22, Col. 1:15-18, Rev. 3: 14)" JTS 27 (1926) where Burney gives the various meanings of the Hebrew "reshith" (used in Gen. 1:1) as meaning "beginning; head and first-fruits" (ibid pp 46-47). The first two definitions are also the meanings of the Greek arche which is used in Gen. 1:1 in the LXX.
Now the first phrase in vs. 16 is shocking - so much so that many translators decide to translate the Greek en by the word "by." But the core meaning of the word is
"in; within; within the midst of; or: in union with (where one is actually also within another)."
So the whole of creation ("all things" - i.e., nothing left out; "'ta panta' is nearly equivalent to 'the universe'" - Lightfoot, p 149) was created, built, caused to be planted and settled and is produced and established WITHIN HIM. I am reminded of Rom. 11:36,
"Because, forth from out of the midst of Him, then through the midst of Him (or: through means of Him), and [finally] into the midst of Him, [will be] the whole of created existence([is] everything; [are] all things; or: = Because He is the source, means, and goal/destiny of all things - everything proceeds into the center of Him)!By Him (In Him; To Him; For Him; With Him) [is] the glory (the assumed appearance; the manifestation of that which calls forth praise; the reputation; the notion; the opinion; the imagination; the credit; the splendor) on into the ages, eras and eons [cf Eph. 2:7]. It is so (Amen; So be it; Count on it)!
Again, there is Acts 17:28,
"For you see, within the midst of and in union with Him we continuously live (or, as a subjunctive: could be constantly living), and are constantly moved about and put into motion, and continue existing (experiencing Being)."
1 Cor. 8:6 gives us another declaration:
"to us, in us, for us, with us, [there is] one God, the Father [cf Mal. 2:10; Eph. 4:6], from out of the midst of Whom [is] the Whole (or: [comes] the All; or: [are] all things) - and we [proceed] into the midst of Him - even one Lord (or: as well as one Owner and Master; [cf Acts 2:36; Phil. 2:11]), Jesus Christ: through (or: by means of) Whom [is] the Whole (or: [are; exist] all things; [cf Jn. 1:3; Col. 1:16; Heb. 1:2]), and we through (or: means of, and by way of) Him (or: and thus, we [exist] through Him; [cf Jn. 15:1-5])!"
The list of all that is included in vs. 16 is quite inclusive: all that exists. Then Paul proceeds to say that this whole of the universe
"has been created and continues founded through means of Him,"
and also
"[proceeds, or was placed] INTO Him," or, as the parenthetical paraphrase words it, "He is the agent and the goal of all creation."
The universality of this verse is inescapable. We also have here an echo of John 1:3,
"All things (or: All people; [The] whole) come to be (or: are at some time birthed; occur; or: came to be; were birthed; or: suddenly happened) through and by means of It (i.e., the Word; or: Him), and apart from It (or: Him) not even one thing comes into being (occurs; was birthed; came into being; happens) which has come into being (which has occurred; which has happened)."
Note the aorist verb tenses, which I have rendered here in John both as simple present tenses, and as simple past tenses, since the aorist is simply a fact tense with no expression of time or kind of action.
The subject of vs. 13b-22 is the Son, the Christ. The divinity and deity of the Son, and the cosmic reference to Him, are clearly seen in the first clause of this verse, which begins with "hoti en auto ": because within Him. His instrumentality in creating "all things" is seen in the next to the last phrase of this verse, where Paul used "di' autou": through means of Him. The final phrase expresses the goal of all, similar to Rom. 11:36, above, "eis auton": into the midst of Him. Rendering "eis" as "for" misses the central idea of these three Greek prepositions, which all speak of "location": within, through the midst, into the midst. He is the sphere and place where all creations exists and resides. Here Lightfoot says, "All the laws and purposes which guide the creation and government of the Universe reside in Him, the Eternal Word, as their meeting-point" (ibid p 148).
So how are we to understand the list that follows "unseen things"? I suggest that they are here speaking of things - like the wind - of which you can see the effects, but not the things which produce the effects. They are within the "atmosphere" of the land, or earth, or territory (Gr.: ge), but they are not things that can be physically seen. A "throne," even though a visible chair, speaks of rulership and sovereignty (which is in the realm of relationship, even though it is embodied in power systems and institutions - which have effect, but cannot be seen with the eye). A "lordship" (ownership system; system of domination) is a position and a relationship to that which, or those whom, are owned. This describes the relations, in that day and place, between "owners and slaves." You can see the effect and the manifestation, but not the "lordship."
Likewise "government" and "authority" are ideas of domination, rule, and privilege of action. All these things are as unseen as the wind, but they are realities within our world. These categories, though created by humans, were, and are, a part of the systems (worlds) that the Logos gave to humans (through the developments in their processes of thinking) that created societies, and have been a part of the path for humanity in all the cultures of the world. We see a great advancement in this when Yahweh created the society of Israel, at Sinai, and gave them the Law which embodied a culture of neighborliness (Journey to the Common Good, Walter Brueggemann, WJK, 2010). Ideas, such as in "culture," or in "neighborliness," cannot, of themselves, be seen - just as love, and God cannot be seen - but their effects are always incarnated in both people and institutions. To the Israelites, both the Jewish leadership (priesthood and Sanhedrin) and the tabernacle/temple (God's home and dwelling place among them; the location of the cherubim) were thought of as "heaven." The Land (cf Brueggemann, The Land), Israel's "earth," was often a symbol of the people, in the OT.
Although Paul is speaking inclusively of "all things," in this verse, the "invisible things" that he lists are all things that are manifested "on earth." We would have to read into the text the "spiritual hierarchies" that came with Gnosticism, which had their roots in Hellenism and Persian Zoroastrianism (cf Gregory J. Riley, The River of God, HarperSanFrancisco, 2001).
Lightfoot ends his comments on this verse, "The Eternal Word is the goal of the Universe, as He was the starting-point. It must end in unity, as it proceeded from unity: and the center of this unity is Christ" (ibid p 153). Lohse quotes Marcus Aurelius, speaking about Nature,
"... out from the midst of You [come] all things; within the midst of You [exist] all things; into the midst of You [proceed] all things" (M. Ant. 4.23.2, my translation, ibid p 49).
This closely mirrors Rom. 11:36.
17. And so, He is before (prior to; or: maintains precedence of) all things and all people, and The Whole has (or: all things have) been placed together and now continues to jointly-stand (stands cohesively; is made to have a co-standing) within the midst of, and in union with, Him,
This shows that He was prior to the "all things" which He created, and He maintains the preeminence over all people (note: the form of the first all, "panto n," is both neuter and masculine, this latter function indicating "people;" the second, which I rendered first "the whole," has the neuter article and thus means "all things"), and then Paul uses the perfect tense to show that it was a completed action and now so exists, restating that "all things" continue jointly-standing within the midst of, and in union with Him! What solidarity; what union!
Lightfoot points out from "He is," "... the present "estin" declares that this pre-existence is absolute existence. The "autos estin" here corresponds exactly to the "ego eimi" in St. John..." (ibid p 153).
18. and thus, He Himself is the Head (or: Source) of the body - which is the called-out, covenant community (the ecclesia; the summoned congregation) - Who is the Beginning (or: the Source, Origin and Ruling Principle; the Beginning Power and Ability of the process), a Firstborn forth from out of the midst of dead folks, to the end that He would be birthed (may come into existence; or: could come to be; [cf Acts 2:24]) within all things and in all people: He Himself continuously holding first place (or: constantly being preeminent; or: habitually being the First One; or: continuing being the First Man; [note: this phrase has in Greek literature been used as a title for a person]),
So we can logically see that He is the Source and Head of the body, since He is the Source and Head of all things! He is the beginning power, as well as the power of continued existence. He is also the Firstborn from out of the midst of dead folks - referring both to His resurrection, and to His place as Originator of the new creation. Then note the purpose statement:
"to the end that He would be birthed, may come into existence and could come to be WITHIN ALL THINGS and IN ALL PEOPLE!"
[note: the Greek "pasin" is both neutral and masculine] Paul goes beyond himself here to make his point clear and beyond question. The purpose clause that begins with, "to the end that" shows the goal and destiny of all creation and all people.
The responsibility to and for dead folks is again present in the title "Firstborn" since a father's legal role and responsibilities were passed on to his firstborn son. For this reason he was given a double portion of the inheritance (Deut. 21:17). Lightfoot points out that the pro ("before, prior to, all things and all people") of vs. 17 should be interpreted by the pro's (in firstborn and first place/preeminence) in this verse, along with the pro in vs. 15. And because of this, He (the Creator of the world) is the Head and Source of His body, the ecclesia. Cf Heb. 12:22-24, where in vs. 23 we find the statement,
"[that is] in (or: to) an assembly of an entire people (or: an assembly of all; a universal convocation) and in (or: to) a summoning forth (or: a called-out and gathered community) of firstborn folks having been copied (from-written, as from a pattern; or: enrolled; registered) within [the; or: various] atmospheres (or: heavens)..."
The covenant community is made up of "firstborn folks" who are His body, members of Christ, Who is "the Firstborn among, within the center of, and in union with many brothers!" - Rom. 8:29.
19. because WITHIN Him, and in the sphere of Him, all the effect of the entire contents and full amount of The Fullness (the result of that which fills everything; all the effect of the full inclusion [of things]) delights to settle down and dwell as in a house (or: because He approved all the fullness [of all existence] to permanently reside within Him), [cf Col. 2:9]
Again, he expresses the inclusiveness and universality of all existence dwelling within what we might call the "Cosmic Christ." This is a statement of God's purpose of the ages. Jesus said something similar in John 17:21,
"to the end that all mankind may (or: everyone would) continuously exist being one, correspondingly as You, O Father [other MSS: Father], [are] within the midst of Me, and I [am] within the midst of You - so that they, themselves, may and would also continuously exist being within the midst of Us..."
Lightfoot says that to "ple ro ma" was "a recognized technical term in theology, denoting the totality of the Divine powers and attributes" (ibid p 157). However, vs. 20 again uses the phrase "ta panta" (the whole; all things) that was used in vss. 16 and 17, so the antecedent of Paul's thought in this verse is the same as that of the entire passage: the entirety of creation.
So vs. 20 makes a beautiful summation of Paul's presentation here:
"THROUGH Him at once to transfer the all (the whole; = all of existential creation), away from a certain state to the level of another which is quite different (or: to change all things, bringing movement away from being down; to reconcile all things; to change everything from estrangement and alienation to friendship and harmony and move all), INTO Him."
This is the work of the cross. Anything less simply devalues that work. "The whole universe of things, material as well as spiritual, shall be restored to harmony with God" (Lightfoot p 158). "Now the universe is again under its head and thereby cosmic peace has returned... through Christ..." (Lohse p 59).
He is the Way of peace (eire ne, from the verb which means "to join or bind together" - thus creating peace). This Peace exists within Him in all realms - on earth, as it is in heaven. He is the expression of God's kingdom come, and nothing exists outside His reign or sovereign action and influence.
The first rendering of the Greek infinitive of "apokatallasso is a core meaning of the verb, "to transfer from a certain state to the level of another which is quite different, (etc.)," and is the primary lexical definition. But the root, "allasso" means to change, alter or transform, make different or other than it was. The prefixed prepositions "apo" & "kata" signify a movement away from being down, so this would imply an upward movement. I have included the traditional definition "to reconcile" and thus also added the resultant idea of a "change from estrangement and alienation to friendship and harmony." But the central idea is a movement away from where humanity was, and what had been established, to be placed INTO (Greek: "eis") Him.
Paul then uses two "dia" phrases to confirm that this all happened "through" the work of Christ: "through" the blood of His cross, and then "through" Him. There is no place in this for religious works, or even our belief in Him. It is all THROUGH HIM. The last two phrases of this verse are a common expression of the totality of the ancient view of the universe: upon the land/earth, and within the heavens/skies. Thus Paul points to the universality of the work of the cross. Nothing is excluded.
21. And so you folks, being at one time people having been alienated away (being estranged; being rendered as belonging to another; = having been put out of the family; [cf Eph. 2:12-15]) and enemies (or: hostile and adversarial folks) by the divided thought patterns (or: in the dualistic perceptions and things going through the mind in every direction) centered within (or: in the midst of; in union with; or: in the performance of) those miserable deeds (or: the gushes of wicked actions; the laborious and painful works) -
Here he describes the human condition (cf Rom. 1:18-32) as it is before being made alive in Christ (1 Cor. 15:22). The folks at Colossae had been such folks, having been "dead people in and by offences and failures to hit the goal" (Eph. 2:1). Consider the two aspects of our estrangement and enmity: divided thought with dualistic perceptions ("dia-noia," the prefix having the root idea of dividing in two, or going throughout in every direction; these perceptions may have arisen from the influence of Gnostic Judaism, which was dualistic in nature, or Persian Zoroastrianism), and the gushes of miserable activities. The term "alienated" may indicate the predominantly Gentile makeup of the group (cf Eph. 2:12-14). He has just painted a black back-drop for what he is about to say in the next verse:
22. yet now He at once transferred away (or: changed to a different state of being and transported to a different place and realm; [p46 & B read: you folks were reconciled]), within the body of His flesh (= His physical being), THROUGH means of His death, to place you folks alongside, down before Him and in His sight: set-apart (holy; sacred) folks and flawless (unblemished; blameless) ones, even people not accused, with nothing laid to your charge (or: unaccusable ones; unimpeachable ones; folks without reproach), [cf Rom. 8:1; 12:2]
A great change has taken place. These folks are now reconciled ("apokatallasso"), which literally means that they were suddenly
"changed and transferred to a different state of being; moved away from an established condition of being down, and changed to be other than they were."
This was done through the work of the cross, for it says that it happened within the body of His flesh. His death and resurrection transferred them from the old creation into the new, placing them alongside Him and in His sight. It was this transfer that set them apart from the rest of the alienated mass of humanity. It also transformed them into being other than they were, for now they are
"flawless (unblemished; blameless)"
- through His blood (1 John 1:7). He does not
"account to them their offences" (2 Cor. 5:19)
and so they are
"people not accused, with nothing laid to [their] charge."
No one can accuse them! What a turnaround from how they were formerly described in vs. 21! This is the good news. The "now" indicates the "present [order of things]" (Lightfoot, p. 159), i.e., the new creation. Witherington sees this verse as echoing both Rom. 5:10 and 2 Cor. 5:18-20 (ibid p 139), and here cites A.T. Lincoln ("Col.," in The New Interpreter's Bible XI, Abingdon, 2000 p 606) as pointing out "that the physical body of Christ was the means of reconciliation..." It was true that His body and life were the vehicle, but Paul makes it clear that it was
"God, within Christ"
that was doing the reconciliation (2 Cor. 5:19), and it was a reconciliation of "the world" - of the universe (?), or of the aggregate of humanity, and not just the covenant community. Or, as we see in 1 John 2:2,
The infinitive "paraste sai" is commonly rendered "to present," but it literally means "to place or set alongside." "Kateno pion autou" means "down before Him and in His sight." So we must ask, "Where is He?" He is present within His temple: us. So Paul is not speaking of some future event, but of a reality that existed at that time - and now. This was accomplished "within His flesh" - which means, on the cross. The work has been accomplished, and is finished. And we are not only at His side and down before Him in His presence, but He also,
"... jointly roused and raised (or: suddenly awakens and raises) [us] up, and caused [us] to sit (or: seats [us]) together within the things situated upon [thus, above] the heavens within and in union with Christ Jesus" (Eph. 2:6).
For the sake of brevity (chuckle), we are skipping vss. 23-25, picking up the last phrase of vs. 25, for clarity: "potentially to fill up this transfer and input of Information that is conveying Meaning, and this flow of Information that is a Pattern-forming Influence, from God." And then he continues:
26. the Secret (or: sacred mystery) having been hidden away and remaining concealed away from the ages (or: hidden from those [past] time periods, eras and eons), as well as from those [past] generations, yet NOW (at the present time) is set in clear light IN His set-apart folks (or: was manifested to His holy ones; is caused to be seen by His saints; is shown for what it is, and made apparent, for His sacredly different people), [cf Eph. 3:1-7]
In verses 25 and 26, Paul first sets himself as an example of this solidarity, for he views himself as an attending servant and a dispenser in the sphere of, and commensurate to, God's household and its administration. He sets himself in line with the directives from God with a view to the tasks of the management of God's house, and the purposes of His economy. This plan was given to the folks at Colossae by Paul, and he infused it into them, so as to fulfill God's Word and to deliver God's thought and idea, in full, to them. The last parenthetical presentation for the final clause of vs. 25 renders the infinitive "plerosai" as giving a purpose statement: God's economy and scheme is for Paul to dispense into the Colossians so that THEY would fulfill God's idea. This is expressed as "the expectation from glory," in verse 27.
God's idea and message is described as "the Secret" - a plan and an arrangement (the new covenant) that God had hidden away and concealed from those that lived in the past ages (cf 1 Cor. 2:7; Lightfoot points out that "the ages" were made up of many "generations" - p 166), but in Paul's time was NOW (vs. 22) set in clear light for His set-apart folks, and manifested in His sacred people (of whom the saints of Colossae were a part). This is a strong statement against Gnosticism which was characterized by "secret knowledge" that is revealed only to the initiated. There is no intellectual exclusiveness here, it is manifested in all His people. It is worthwhile to ponder the options of the dative case in the last phrase of vs. 26, on offer in the parenthetical expansion. All functions seem to be viable: in, to, by, for.
27. to whom God wills (or: at one point purposed; or: intends) to make known by intimate experience, what [are] the riches of the glory of this Secret (or: the wealth from this sacred mystery's manifestation which calls forth praise; the wealth which is the assumed Appearance pertaining to this Secret) within the multitudes (among the nations; in the Gentiles; IN UNION WITH the swarms of ethnic groups; centered in the sphere of the swarms of non-Israelites), which is (or: exists being): Christ within you folks, the expectation of, and from, the glory (or: which is [the] Anointing in union with you people: the [realized] hope of the manifestation which called forth praise; or: which is [the] Anointed One [and the Messiah] within the midst of, and in the sphere of, you folks - the expectation which is the assumed Appearance),
Observe that, in vs. 27, it is to them, as well as to the rest of the multitudes (ethnic groups among the nations), and to us, that God purposed, wills and intends to make known - by intimate experience - just what this Secret entails, and the riches of the glory which has its source in that manifestation (Christ) which calls forth praise. Then he explains that it is
"Christ within [them], the expectation of the glory."
The term "christos" is a noun that can either mean "Christ," or "the anointing," and it is through the anointing from His Spirit that He dwells within us, and among us. Christ Himself, as well as the flow of His Spirit, is in union with us: that is the glory, which was the expectation of the Promise (the Secret), from ages past. Christ within, and among, the Gentiles (the ethnic multitudes) was "the Secret." Christ brings a
"manifestation which calls forth praise" (or: glory) to the nations now, whereas before the glory (along with the sonship, the arrangements and the promises) belonged only to Israel (Rom. 9:4).
Rendering the last phrase, "tes doxes," as an ablative ("from the glory") gives the meaning that the expectation comes from the manifestation which calls forth praise, and that manifestation is Christ. Thus, Christ is the source of the expectation - which is Christ within and among them (the ethnic multitudes). The "glory" has now been set in clear light "in His set-apart folks" (vs. 26), the covenant community in Christ.
29. unto which [goal] I habitually work hard (or: progressively labor and toil on) and become weary, constantly struggling as in a contest, corresponding to (or: down from, yet on the level of) His inward working (or: energy and operation): the One continuously operating (energizing and inwardly working) within me - within Power, in union with Ability, and in the sphere of a means of Influence.
Thus it is, as he says in 28 & 29, that this Secret - both His anointing, and Christ Himself - was being habitually proclaimed: in accord with the pattern (the directives of His household administration). Paul was putting this plan and purpose into their minds; he was inserting Him into their minds, repeatedly teaching every human. The sphere of his teaching was wisdom; the intent and scope of his announcing was to "place every human" by their side as a finished, mature and complete person that had reached the goal of their destiny (along with the firstfruits) - and this was to place them "within and in union with Christ." This was the goal of his continuous work, his progressive toil. He related it to being in a contest, but his struggle corresponded to, and was on the level of, Christ's inward working (His energy; His operation) Whom he acknowledged as being that continuous operation and powerful ability. As with Paul, it is Christ, and His power and His ability, inwardly working within us: this is the glory; these are the riches of the Secret; this is God's reign and kingdom within and among us, which Paul proclaimed (Acts 20:25; 28:23). The "power, ability and means of Influence" are the influence and activity of His reign in us. He is "continuously operating within [us]."
Jonathan
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