28. Warning (vovSeTotvtes). Rev., admonishing. See on Acts xx. 81. Compare vovderia admonition, Eph. vi. 4.
Every. Thrice repeated, in order to emphasize the univers- ality of the Gospel against the intellectual exclusiveness en- couraged by the false teachers. For similar emphatic repeti- tions of ald or every, compare 1 Cor. x. 1, 2; xii. 13; Rom. ix. 6, 73 Xi. 32, etc:
In all wisdom (év don copia). In every form of wisdom. Thus opposed to the idea of esoteric and exoteric * wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare ch. ii. 2, 3.
Perfect. Compare 1 Cor. ii. 6, 7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ésédrase eye-witnesses, which de- signated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ’s glory in His transfig-
* Heoteric, inner ; that which is profounder and more abstruse, and which is reserved only for the cultivated few who can receive it. Hroteric, outer ;
that which is more rudimentary and simple, and adapted to the popular com- prehension.
Us: aan Oa THE EPISTLE TO THE COLOSSIANS. 481
uration, 2 Pet. i. 16. From this point of view Bishop Light- foot appropriately says: “The language of the heathen mys- teries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation ; but these are open to all alike. In Christ every believer is térevos fully initiated, for he has been admitted as ETOTTTNS eye-witness of its most profound, most awful secrets.”
29. I labor (xomi@). Unto weariness. See on Luke v. 5. The connection with the following d&yor{spevos contending in the arena, seems to show that J labor has the special sense of labor in preparing for the contest. The same combination oc- curs 1 Tim. iv. 10, where the correct reading is dyoutbpeIa we strive for dvedifopeda we suffer reproach ; and there is a similar combination, Philip. ii. 16, rwn and labor. So Ignatius, Epistle to Polycarp, vi.: “ Labor ye one with another (cvyxort- ate); strive together (cvvadreire, see Philip. i. 27); sun to- gether, suffer together, go to rest together, arise together” (the last two probably with reference to the uniform hours pre- scribed for athletes under training). So Clement of Rome: “Who have labored (xomtdcavtes) much, and contended (aryavt- odpevot) honorably” (ii. 7). See on 1 Cor. ix. 24-27.
Striving (ayorifouevos). From dyer, originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as éaauxds of horses ; yupviKes gymnastic ; povotkds of music; yddKeos, where the prize is a brazen shield, ete. Generally, any struggle or trial. Hence the verb means ¢o enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the excep- tion of three instances (Luke xiii. 24; John xviii. 36; Heb. xii. 1), the words dyo#v contest and aywvifowar to contend are found only in his writings. See 1 Tim. vi. 12; 2 Tim. iv. 7; 1 Cor. ix. 25 (note) ; 1 Thess. ii. 2.
Working (evépyevav). From évepyns, év in, épyov work ; lit., being in or at work. See on 1 Cor xvi. 9. ’Evépyeua is the
482 WORD STUDIES IN THE NEW TESTAMENT. (Cr. IL
state of being at work ; energy, efficiency. Used only of super- human energy, good or evil. .
Which worketh (rip évepyoupévnv). Kindred with the pre- ceding. See on Jas. v. 16.*