Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Colossians: Chapter 3]. 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). 3:11 {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 \Hell•n\ 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} (\Skuth•s\) 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 \p•n\ would be. {And in all} (\kai en p•sin\). 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). 3:12 {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} (\h•s eklektoi tou theou\). Same phrase in Ro 8:33; Tit 1:1. In the Gospels a distinction exists between \kl•tos\ and \eklektos\ (Mt 24:22,24,31), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai •gap•menoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast http://www.ccel.org/r/robertson_at/wordpictures/htm/COL3.RWP.html (4 of 9) [28/08/2004 09:23:44 a.m.]
Word Pictures in the NT [Colossians: Chapter 3]. 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 (\chr•stot•ta\, as in Ga 5:22), humility (\tapeinophrosun•n\, in the good sense as in Php 2:3), meekness (\praut•ta\, 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). 3:13 {Forbearing one another} (\anechomenoi all•l•n\). Present middle (direct) participle of \anech•\ with the ablative case (\all•l•n\), "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 (\all•l•n\). {If any man have} (\ean tis ech•i\). Third class condition (\ean\ and present active subjunctive of \ech•\). {Complaint} (\momph•n\). 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} (\kath•s 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 6:12,14f. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. 3:14 {And above all these things} (\epi p•sin de toutois\). "And upon all these things." {Put on love} (\t•n agap•n\). See Lu 3:20. The verb has to be supplied (\endusasthe\) from verse 12 as the accusative case \agap•n\ 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 t•s teleiot•tos\). See 2:19 for \sundesmos\. Here it is apparently the girdle that holds the various garments together. The genitive (\teleiot•tos\) 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. 3:15 {The peace of Christ} (\h• eir•n• tou Christou\). The peace that Christ gives (Joh 14:27). {Rule} (\brabeuet•\). Imperative http://www.ccel.org/r/robertson_at/wordpictures/htm/COL3.RWP.html (5 of 9) [28/08/2004 09:23:44 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Colossians: Chapter 3].<br />
keywords <strong>in</strong> this Epistle. {After <strong>the</strong> image} (\kat' eikona\). An<br />
allusion to Ge 1:26,28. The restoration of <strong>the</strong> image of God <strong>in</strong><br />
us is gradual and progressive (2Co 3:18), but will be complete<br />
<strong>in</strong> <strong>the</strong> f<strong>in</strong>al result (Ro 8:29; 1Jo 3:2).<br />
3:11 {Where} (\hopou\). In this "new man" <strong>in</strong> Christ. Cf. Ga<br />
3:28. {There cannot be} (\ouk eni\). \Eni\ is <strong>the</strong> long<br />
(orig<strong>in</strong>al) form of \en\ and \est<strong>in</strong>\ is to be understood. "There<br />
does not exist." This is <strong>the</strong> ideal which is still a long way<br />
ahead of modern Christians as <strong>the</strong> Great War proved. Race<br />
dist<strong>in</strong>ctions (Greek \Hell•n\ and Jew \Ioudaios\) disappear <strong>in</strong><br />
Christ and <strong>in</strong> <strong>the</strong> new man <strong>in</strong> Christ. The Jews looked on all<br />
o<strong>the</strong>rs as Greeks (Gentiles). Circumcision (\peritom•\) and<br />
uncircumcision (\akrobustia\) put <strong>the</strong> Jewish picture with <strong>the</strong><br />
cleavage made pla<strong>in</strong>er (cf. Eph 2). The Greeks and Romans<br />
regarded all o<strong>the</strong>rs as barbarians (\barbaroi\, Ro 1:14), users<br />
of outlandish jargon or gibberish, onomatopoetic repetition<br />
(\bar-bar\). {A Scythian} (\Skuth•s\) was simply <strong>the</strong> climax of<br />
barbarity, _bar-baris barbariores_ (Bengel), used for any rough<br />
person like our "Goths and Vandals." {Bondman} (\doulos\, from<br />
\de•\, to b<strong>in</strong>d), {freeman} (\eleu<strong>the</strong>ros\, from \erchomai\, to<br />
go). Class dist<strong>in</strong>ctions vanish <strong>in</strong> Christ. In <strong>the</strong> Christian<br />
churches were found slaves, freedmen, freemen, masters. Perhaps<br />
Paul has Philemon and Onesimus <strong>in</strong> m<strong>in</strong>d. But labour and capital<br />
still furnish a problem for modern Christianity. {But Christ is<br />
all} (\alla panta Christos\). Demos<strong>the</strong>nes and Lucian use <strong>the</strong><br />
neuter plural to describe persons as Paul does here of Christ.<br />
The plural \panta\ is more <strong>in</strong>clusive than <strong>the</strong> s<strong>in</strong>gular \p•n\<br />
would be. {And <strong>in</strong> all} (\kai en p•s<strong>in</strong>\). Locative plural and<br />
neuter also. "Christ occupies <strong>the</strong> whole sphere of human life and<br />
permeates all its developments" (Lightfoot). Christ has<br />
obliterated <strong>the</strong> words barbarian, master, slave, all of <strong>the</strong>m and<br />
has substituted <strong>the</strong> word \adelphos\ (bro<strong>the</strong>r).<br />
3:12 {Put on <strong>the</strong>refore} (\endusas<strong>the</strong> oun\). First aorist middle<br />
imperative of \endun•\ (verse 10). He expla<strong>in</strong>s and applies<br />
(\oun\ <strong>the</strong>refore) <strong>the</strong> figure of "<strong>the</strong> new man" as "<strong>the</strong> new<br />
garment." {As God's elect} (\h•s eklektoi tou <strong>the</strong>ou\). Same<br />
phrase <strong>in</strong> Ro 8:33; Tit 1:1. In <strong>the</strong> Gospels a dist<strong>in</strong>ction exists<br />
between \kl•tos\ and \eklektos\ (Mt 24:22,24,31), but no<br />
dist<strong>in</strong>ction appears <strong>in</strong> Paul's writ<strong>in</strong>gs. Here fur<strong>the</strong>r described as<br />
"holy and beloved" (\hagioi kai •gap•menoi\). The items <strong>in</strong> <strong>the</strong><br />
new cloth<strong>in</strong>g for <strong>the</strong> new man <strong>in</strong> Christ Paul now gives <strong>in</strong> contrast<br />
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