Col 1:20-22 | RWP | e4.org | Through him ( δι' αυτου ). As the sufficient and chosen agent in the work of reconciliation ( αποκαταλλαξα , first aorist active infinitive of αποκαταλλασσω , further addition to ευδοκησεν , was pleased). This double compound ( απο, κατα with αλλασσω ) occurs only here, verse ; , and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω ( ; ), though διαλλασσω ( ) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on for discussion of καταλλασσω , Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. Unto himself ( εις αυτον ). Unto God, though αυτον is not reflexive unless written αυτον . Having made peace ( ειρηνοποιησας ). Late and rare compound ( and here only in N.T.) from ειρηνοποιος , peacemaker ( ; here only in N.T.). In we have ποιων ειρηνην (separate words) making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν , a participial anacoluthon (construction according to sense as in ). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God). Through the blood of his cross ( δια του αιματος του σταυρου αυτου ). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens ( ειτε τα εν τοις ουρανοις ). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse not put in categorical form (Abbott), universitas rerum (Ellicott).

‏ Colossians 1:20-22

Through him ( δι' αυτου ). As the sufficient and chosen agent in the work of reconciliation ( αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound ( απο, κατα with αλλασσω ) occurs only here, verse 22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Ro 5:10), though διαλλασσω (Mt 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.

Unto himself ( εις αυτον ). Unto God, though αυτον is not reflexive unless written αυτον.

Having made peace ( ειρηνοποιησας ). Late and rare compound (Pr 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mt 5:9; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)

making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).

Through the blood of his cross ( δια του αιματος του σταυρου αυτου ). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.

Or things in the heavens ( ειτε τα εν τοις ουρανοις ). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), universitas rerum (Ellicott).

And you ( κα υμας ). Accusative case in a rather loose sentence, to be explained as the object of the infinitive παραστησα in verse 22 (note repeated υμας there) or as the anticipated object of αποκατηλλαξεν if that be the genuine form in verse 22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Eph 2:1, 12.

Being in time past alienated ( ποτε οντας απηλλοτριωμενους ). Periphrastic perfect passive participle (continuing state of alienation) of απαλλοτριοω, old word from Plato on, to estrange, to render αλλοτριος (belonging to another), alienated from God, a vivid picture of heathenism as in Ro 1:20-23. Only other N.T. examples in Eph 2:12; 4:18. Ενεμιες ( εξθρους ). Old word from εχθος (hatred). Active sense here,

hostile as in Mt 13:28; Ro 8:7, not passive

hateful (Ro 11:28).

In your mind ( τη διανοια ). Locative case. Διανοια ( δια, νους ), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God.

In your evil works ( εν τοις εργοις τοις πονηροις ). Hostile purpose finds natural expression in evil deeds.

Yet now ( νυν δε ). Sharpened contrast with emphatic form of νυν, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ.

Hath he reconciled ( αποκατηλλαξεν ). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε, be ye reconciled like καταλλαγητε in 2Co 5:20 while D has αποκαταλλαγεντες. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20.

In the body of his flesh ( εν τω σωματ της σαρκος αυτου ). See the same combination in 2:11 though in Eph 2:14 only σαρκ (flesh). Apparently Paul combines both σωμα and σαρξ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it.

Through death ( δια του θανατου ). The reconciliation was accomplished by means of Christ's death on the cross (verse 20) and not just by the Incarnation (the body of his flesh) in which the death took place.

To present ( παραστησα ). First aorist active (transitive) infinitive (of purpose) of παριστημ, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Ac 23:33). Repeated in Col 2:28. See also 2Co 11:2; 2Co 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Heb 13:17. See Ro 12:1 for use of living sacrifice.

Holy ( αγιους ). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here.

Without blemish ( αμωμους ). Without spot (Php 2:15). Old word α privative and μωμος (blemish). Common in the LXX for ceremonial purifications.

Unreproveable ( ανεγκλητους ). Old verbal adjective from α privative and εγκαλεω, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" ( κατενωπιον αυτου ), right down in the eye of Christ the Judge of all.