4—8.
πίστεως ὑμῶν.
3 πο Ἂ ο) , >A ἐν αὐτῷ περιπατεῖτε, 7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες] ἐν
εὐχαριστίᾳ.
1So T., Tr., R.V., Ws. with SAC 17.
8. βλέπετε μή τις ὑμᾶς ἔσται
$21
6. ὡς οὖν παρελάβετε τὸν Χριστὸν ᾿Ιησοῦν τὸν Κύριον,
t
f Only here in class. or Bib.
ὁ Gk.
6 ᾿συλαγωγῶν διὰ τῆς
εν αντη: added after περισσευοντες, Ln.,
[Tr.], [W.H.] with BDcEKL, by assimilation to iv. 2.
2 So Τ., Tr., W.H., R.V., Ws. with BCKLP.
εσται unas: Ln., W.H. mg. with
SADE. to connect more closely with συλαγωγων.
received (= καθὼς ἐμάθετε, i. 7). The sense is, in that case, live in accordance with what you received, and the em- phasis is on περιπ., not on ἐν αὐτῷ. -παρελάβετε is practically equivalent to ἐμάθετε, received by instruction, rather than received into the heart.—rév Χριστὸν ᾿Ιησοῦν τὸν Κύριον. frequently translated "πε Christ, even Jesus the Lord”? (Hofm., Lightf., Sod., Haupt, Abb.). In favour of this is the fact that ὁ X. Ἰ. is not a Pauline ex- pression, but neither is Ἰ. ὃ Κύριο. A further argument in its favour is that 6 Χριστός is very frequent in this Epistle, and especially prominent in this section of it. Ifthis is so we must suppose that Paul has chosen the form of words to meet some false view at Colossez. A re- ference to a Judaistic conception ΟΕ the Messiah, held by the false teachers, which failed to rise to the Christian conception of His Person as Lord, is supposed by Haupt to be intended. This is possible, but the other possible view ‘‘ ye received Christ Jesus as Lord” is no more in- consistent with Pauline usage, and em- phasises still more the Lordship of Christ, which it was the chief aim of the Apostle toassert. There seems to be no hint that the Messiahship of Jesus was challenged ; at most there was the question what Messiahship involved. More probably there is no reference to the Messiahship at all.
Ver. 7. ἐρριζωμένοι καὶ ἐποικοδομού- μενοι: ‘rooted and built up’. The meta- phor changes from περιπατ., and again from ἐρριζ., though Lightfoot points out that the term ‘to root” is not infre- quently applied to buildings. More im- portant is the change in tense, the perfect participle expressing an abiding result, the present a Continuous process. ἐν αὐτῷ probably belongs to both. We should not (with Schenkel, Hofm.) place a full stop at περιπ. and take the par- ticiples with βλέπετε, which would be intolerably awkward.—BeBatovpevor τῇ πίστει: ‘“stablished in faith,’ also the
This is-
present of continuous process. Meyer and Lightfoot take the dative as instru- mental, but it seems best with most recent commentators to take it as a dative of reference (cf. νετ. 5).--καθὼς ἐδιδάχθητε: cf. καθὼς ἐμάθετε, i. 7. The words define τῇ πίστει.---περισσεύοντες ἐν εὐχαριστίᾳ. Oltramare notes that “thankfulness is a preservative against the new doctrines,” since they remove Christ from His true place. The em- phasis on thankfulness is very marked in this Epistle.
Ver. 8. Paul once more (previously in ver. 4) begins to attack the false teachers, but turns aside in ver. g from the direct attack to lay the basis for the decisive attack in vv. 16-23.---τις. It is not clear that we can infer from the, singular that only one false teacher had appeared in the Colossian Church.—tpas is placed in an emphatic position, and its force is ‘‘ you whose Christian course has been so fair, and who have received such exhortations to remain steadfast ’’,— ἔσται: the future indicative after μή im- plies a more serious estimate of the danger than the subjunctive. For the construction, τις followed by a participle with the article, cf. Gal. i. 7, Luke xviii. 9.--συλαγωγῶν. The sense is disputed. Several of the Fathers and some modern writers think it means {ο τοῦ”. It is used in this sense with οἶκον (Aristaen., 2, 22), and Field (Notes on the Translation of the N.T., p. 195) says ‘“‘there can be no better rendering than ‘ lest any man rob you’”’’. But, as Soden points out, that of which they were robbed should have been expressed. Itis better to take it with most commentators in the more obvious sense ‘lead you away as prey’. The verb is so used in Heliod., AZth., x., 35 (with θυγατέρα), Nicet., Hist., 5, 96 (with παρθένον), and it may be chosen with the special sense of seduction in mind.— διὰ τῆς φιλοσοφίας Kal κενῆς ἀπάτης." The second noun is explanatory of the first, as is shown by the absence of the article and preposition before it and the