520
d Class. only bere
Il.
4. τοῦτο ] λέγω ἵνα μηδεὶς ὑμᾶς "παραλογίζηται ἐν * πιθανολογίᾳ.
and Jat 5+ εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί, © Only here χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ "στερέωμα τῆς εἰς Χριστὸν Gk.
1So T., W.H., Κ.Υ. with NAB. δε: inserted after rovro by Ln., [Tr.], Ws. with
most other authorities.
adds the er of reasoning about them and tracing their relations’. Moule thinks it is God’s wisdom and knowledge that are here attributed to Christ, but this seems uncertain.
Vv. 4-15. PAUL URGES HIS READERS NOT TO BE BEGUILED BY PLAUSIBLE WORDS, BUT TO HOLD CHRIST FAST AS THE PRINCIPLE OF MORAL CONDUCT. THEY MUST LET NO ONE TAKE THEM CAPTIVE BY DECEITFUL PHILOSOPHY AND HUMAN TRADITION, WITH THE ELEMENTS OF THE WORLD AND NOT CHRIST FOR ITS CONTENT. IN HIM ALONE DWELLS THE WHOLE FULNESS OF THE GODHEAD, AND THEIR COMPLETENESS IS IN Him, THEY HAVE DIED, BEEN BURIED AND RAISED witH Him, Gop HAS QUICKENED THEM WITH HIM, WHILE THEY WERE DEAD IN SINS, HAS CANCELLED THE HOSTILE. LAW ON THE CROSS, AND SPOILED AND LED IN TRIUMPH THE PRINCIPALITIES AND POWERS.—Ver. 4. τοῦτο λέγω. Haupt thinks the reference is only to ver. 3, but this verse looks back as far as 2b, and νετ. 5 to ver. 1, Generally the refer- ence of τοῦτο is thought to be wv. 1-3, though Soden thinks it is to i. 24-ii. 3. --παραλογίζηται means to deceive by false reckoning, then, as here, by false reasoning. — πιθανολογίᾳ: ‘ persuasive speech”. The word has no bad sense in itself, and what bad sense it has here it gets from παραλογ. Classical writers use it with the meaning of probable argument as opposed to strict demonstration.
Ver. 5. γὰρ is difficult. Meyer thinks that the fact of his spiritual presence is mentioned, in contrast to his bodily absence, as a reason why they should not let themselves be deceived. Ellicott (after Chrysostom) thinks that he is explaining why he can advise them, it is because he thus knows their need. Lightfoot, Soden, Findlay and Haupt think he explains his warning by his personal interest in them. --καὶ goes closely with τῇ σαρκὶ. The dative is one of reference, and τῇ σαρκὶ is equivalent to “in the body”. There is not the least ground for the inference that Paul had ever been to Colosse.—r@ πνεύματι: not “by the Holy Spirit,” but
“in spirit”. Paul’s own spirit is meant as in 1 Cor. ν. 3, 4.—odv ὑμῖν εἰμί : not simply among you, but “ united with you through the warmest community of interest’? (Sod.).—xalpev καὶ ων. Many take this as if it were equivalent to ‘rejoicing to see,” but it is questionable if the words can mean this. If the object of his joy is the condition of the Church, we should have expected an inversion of the order, first seeing and then rejoicing at what he saw. Lightfoot explains the order as indicating that he looked because it gave him joy to look. Ellicott assumes a continuation of the words σῦν ὑμῖν, “rejoicing with you and beholding”. Meyer thinks χαίρων means rejoicing to be thus present with you in spirit. It is very difficult to decide as to the meaning, possibly Ellicott’s view is best.—rhyv τάξιν καὶ τὸ στερέωμα. A military sense is often found in both of these nouns, though sometimes (as by Ol.) it is restricted to the latter. Meyer and Abbott deny the military reference altogether. Both words are used in a military sense, but this is suggested by the context, and it is said that ‘‘here the context suggests nothing of the kind” (Abb.). Haupt decides for it on the ground of the connexion. If the terms had been general, Paul would not have placed his joy over their order before his mention of their faith. But in representing them as a well-ordered army, and then expressing the same idea under the image of a bulwark which consists in their faith, the order is correct. It is, however, very questionable if an argu- ment from order of this kind is to be pressed. Lightfoot translates στε “solid front’. It may have simply the sense of firm foundation. Whatever the precise force of the words, it is clear that the Church as a whole remained true to the doctrine it had been taught.— πίστεως: cf. Acts xvi. 5, I Pet. v. 9. Ver. 6. ὡς οὖν π Oltra- mare translates ‘ since,” and interprets, “since ye have received Christ . . . it is in Him you must walk’. But probably the usual interpretation “as” is right, meaning the form in which they