1. New Testament, Acts, 19.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Colossians • Colossians (Epistle),
Found in books: Huttner (2013) 83; Papaioannou et al. (2021) 183
19.1. Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλὼ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινὰς μαθητάς,''. None | 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. ''. None |
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2. New Testament, Apocalypse, 1.5, 3.14, 22.8-22.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), • Colossians (Epistle), Christological Hymn, • Colossians, Letter to
Found in books: Huttner (2013) 120, 129, 151, 154; Rowland (2009) 157, 158
1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ,
3.14. Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ Ἀμήν,ὁ μάρτυς ὁ πιστὸςκαὶ ὁ ἀληθινός,ἡ ἀρχὴ τῆς κτίσεωςτοῦ θεοῦ,
22.8. Κἀγὼ Ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. 22.9. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῷ θεῷ προσκύνησον.''. None | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;
3.14. "To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God\'s creation, says these things:
22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 22.9. He said to me, "See you don\'t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God."''. None |
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3. New Testament, Colossians, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 2.1, 2.2, 2.3, 2.5, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18-4.1, 4.3, 4.4, 4.7, 4.8, 4.13, 4.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, books, Colossians • Colossian assembly, correspondence • Colossians • Colossians (Epistle), • Colossians (Epistle), Christological Hymn, • Colossians, Letter to • Colossians, Letter to the, • Paul, Colossians • author’s relationship with audience, relationship to Colossians • dietary laws in Colossians
Found in books: Blidstein (2017) 67; Cosgrove (2022) 308, 309; Gunderson (2022) 115; Huttner (2013) 86, 89, 91, 92, 93, 94, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 127, 128, 130, 131, 132, 134, 135, 136, 137, 141, 142, 147, 151, 301, 302, 303; Iricinschi et al. (2013) 69; McGowan (1999) 235; Papaioannou et al. (2021) 183, 184, 185, 186; Robbins et al (2017) 48, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 181, 182, 183, 184, 192, 246; Rowland (2009) 56, 123, 131, 143, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 173, 582, 593; deSilva (2022) 27, 28, 29, 30
1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς
1.2. τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν.
1.3. Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι,
1.4. ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους
1.5. διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς,
1.6. καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφʼ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ·
1.7. καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ,
1.8. ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι.
1.9. Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ,
1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ,
1.11. ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς,
1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί,
1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
1.14. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν·
1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·
1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν,
1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι
1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
1.21. καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, —
1.22. νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
1.23. εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος.
1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,
1.25. ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ,
1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ,
1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·
1.28. ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ·
2.1. Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὐμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί,
2.2. ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ,
2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι.
2.5. εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν.
2.7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ.
2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν·
2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς,
2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας,
2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ,
2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·
2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,
2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ·
2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ.
2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,
2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ.
2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ,
2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.
2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε
2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς,
2.22. ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων;
2.23. ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός.
3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ,
3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ·
3.4. ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ·
3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
3.6. διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ·
3.8. νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·
3.9. μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,
3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.
3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,
3.13. ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς·
3.14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος.
3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·
3.17. καὶ πᾶν ὅτι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ πατρὶ διʼ αὐτοῦ.
4.3. προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ χριστοῦ, διʼ ὃ καὶ δέδεμαι,
4.4. ἵνα φανεράσω αὐτὸ ὡς δεῖ με λαλῆσαι.
4.7. Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ,
4.8. ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν,'
4.13. μαρτυρῶ γὰρ αὐτῷ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ τῶν ἐν Ἱερᾷ Πόλει.
4.16. καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε. '. None | 1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother,
1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ.
1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints,
1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel,
1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth;
1.7. even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf,
1.8. who also declared to us your love in the Spirit. ' "
1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, " '
1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God;
1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy;
1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
1.14. in whom we have our redemption through his blood, the forgiveness of our sins;
1.15. who is the image of the invisible God, the firstborn of all creation.
1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
1.17. He is before all things, and in him all things are held together.
1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
1.19. For all the fullness was pleased to dwell in him;
1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
1.21. You, being in past times alienated and enemies in your mind in your evil works,
1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him,
1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. ' "
1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; " '
1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God,
1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints,
1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
2.1. For I desire to have you know how greatly I struggle for you, and for those at Laodicea, and for as many as have not seen my face in the flesh;
2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ,
2.3. in whom are all the treasures of wisdom and knowledge hidden.
2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ.
2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. ' "
2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " '
2.9. For in him all the fullness of the Godhead dwells bodily,
2.10. and in him you are made full, who is the head of all principality and power;
2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ;
2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses;
2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross;
2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, ' "
2.17. which are a shadow of the things to come; but the body is Christ's. " '
2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, ' "
2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. " '
2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices,
2.21. "Don\'t handle, nor taste, nor touch"
2.22. (all of which perish with use), according to the precepts and doctrines of men? ' "
2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. " '
3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
3.2. Set your mind on the things that are above, not on the things that are on the earth.
3.3. For you died, and your life is hidden with Christ in God.
3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory.
3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; ' "
3.6. for which things' sake the wrath of God comes on the sons of disobedience. " '
3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. ' "
3.9. Don't lie to one another, seeing that you have put off the old man with his doings, " '
3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "
3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " "
3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; " '
3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do.
3.14. Above all these things, walk in love, which is the bond of perfection.
3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.
3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds;
4.4. that I may reveal it as I ought to speak.
4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, '
4.13. For I testify about him, that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis.
4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. '. None |
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4. New Testament, Ephesians, 1.1, 1.15, 1.17, 1.22-1.23, 2.11-2.18, 2.20-2.22, 4.11, 4.15-4.16, 4.22-4.24, 5.4, 5.18-5.20, 6.8, 6.21-6.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, books, Colossians • Colossians • Colossians (Epistle), • Colossians (Epistle), Christological Hymn, • Colossians, Letter to • Colossians, Letter to the, • author’s relationship with audience, relationship to Colossians
Found in books: Cosgrove (2022) 309; Huttner (2013) 87, 91, 93, 94, 114, 137; Papaioannou et al. (2021) 178, 183, 185; Robbins et al (2017) 48; Rowland (2009) 159, 173, 582, 593; deSilva (2022) 27, 28, 29, 30
1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ·
1.15. Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους,
1.17. ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.22. ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, 4.23. ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
5.4. καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.
5.18. καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.20. εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,
6.8. εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος.
6.21. Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22. ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.''. None | 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints,
1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him;
1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all.
2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father.
2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind, 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. ' "
5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, " '5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free.
6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. ''. None |
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5. New Testament, Galatians, 3.28, 4.3, 6.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossian assembly, correspondence • Colossians • Colossians (Epistle),
Found in books: Gunderson (2022) 115; Huttner (2013) 112, 127, 135; Papaioannou et al. (2021) 177, 185
3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι·
6.11. Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.''. None | 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.3. So we also, when we were children, were held in bondage under theelements of the world.
6.11. See with what large letters I write to you with my own hand. ''. None |
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6. New Testament, Philippians, 1.9, 2.6-2.7, 4.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossian assembly, correspondence • Colossians (Epistle), • Colossians (Epistle), Christological Hymn, • Colossians, Letter to
Found in books: Gunderson (2022) 118; Huttner (2013) 88, 118, 119; Rowland (2009) 161
1.9. καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει,
2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.''. None | 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; ' "
2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men.
4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. ''. None |
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7. New Testament, Romans, 2.11, 3.21, 6.4, 6.16-6.19, 7.14, 13.14, 16.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossian assembly, correspondence • Colossians • Colossians (Epistle), • Colossians, Letter to • Colossians, Letter to the,
Found in books: Gunderson (2022) 115; Huttner (2013) 110, 123, 133, 142; Papaioannou et al. (2021) 177, 178; Robbins et al (2017) 48, 77; Rowland (2009) 143, 163, 173
2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ.
3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
6.16. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; 6.17. χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·
7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν.
13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.' '. None | 2.11. For there is no partiality with God.
3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ' "
6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " '6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification.
7.14. For we know that the law is spiritual, but I am fleshly, sold under sin.
13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. ' '. None |
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8. Tertullian, Against Marcion, 5.11, 5.17, 5.19 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Colossian assembly, correspondence • Colossians (Epistle), • Colossians (Epistle), Christological Hymn, • Colossians, Letter to
Found in books: Gunderson (2022) 120; Huttner (2013) 93, 113; Rowland (2009) 582
| 5.11. If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be gods many 1 Corinthians 8:5), yet the blessed God, (who is the Father) of our Lord Jesus Christ, 2 Corinthians 1:3 will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, Genesis 1:22 and is Himself blessed by all things, as Daniel tells us. Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also the Father of mercies, 2 Corinthians 1:3 and (in the prophets) has been described as full of compassion, and gracious, and plenteous in mercy. In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites. Jonah 3:8 How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin 2 Samuel 12:13 - preferring, indeed, the sinner's repentance to his death, of course because of His gracious attribute of mercy. Ezekiel 33:11 Now, if Marcion's god has exhibited or proclaimed any such thing as this, I will allow him to be the Father of mercies. Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too, adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the New Testament will appertain to none other than Him who promised it - if not its letter, yet its spirit; 2 Corinthians 3:6 and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, I will pour out of my Spirit upon all flesh. Joel 2:28 Even if the letter kills, yet the Spirit gives life; 2 Corinthians 3:6 and both belong to Him who says: I kill, and I make alive; I wound, and I heal. Deuteronomy 32:39 We have already made good the Creator's claim to this twofold character of judgment and goodness - killing in the letter through the law, and quickening in the Spirit through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One. He alludes to Moses' veil, covered with which his face could not be steadfastly seen by the children of Israel. 2 Corinthians 3:7, 13 Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, which was to be done away, 2 Corinthians 3:7-8 this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, But their minds were blinded - of the world; certainly not the Creator's mind, but the minds of the people which are in the world. of Israel he says, Even unto this day the same veil is upon their heart; 2 Corinthians 3:15 showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away, 2 Corinthians 3:16 properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ. But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled - unknown mysteries, as they were of an unknown god? So he says that we now with open face (meaning the candour of the heart, which in the Jews had been covered with a veil), beholding Christ, are changed into the same image, from that glory (wherewith Moses was transfigured as by the glory of the Lord) to another glory. 2 Corinthians 3:18 By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ - even as, to use his words, by the Spirit of the Lord - he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. We are quite aware that some passages are open to ambiguity, from the way in which they are read, or else from their punctuation, when there is room for these two causes of ambiguity. The latter method has been adopted by Marcion, by reading the passage which follows, in whom the God of this world, 2 Corinthians 4:4 as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world. We, however, say that the passage ought to be punctuated with a comma after God, to this effect: In whom God has blinded the eyes of the unbelievers of this world. In whom means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses' veil. Now it is these whom God had threatened for loving Him indeed with the lip, while their heart was far from Him, Isaiah 29:13 in these angry words: You shall hear with your ears, and not understand; and see with your eyes, but not perceive; and, If you will not believe, you shall not understand; and again, I will take away the wisdom of their wise men, and bring to nought the understanding of their prudent ones. But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world, He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures. Content with my advantage, I can willingly refrain from noticing to any greater length this point of ambiguous punctuation, so as not to give my adversary any advantage, indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting the god of this world of the devil, who once said, as the prophet describes him: I will be like the Most High; I will exalt my throne in the clouds. Isaiah 14:14 The whole superstition, indeed, of this world has got into his hands, so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: For God, who commanded the light to shine out of darkness, has shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ. 2 Corinthians 4:6 Now who was it that said; Let there be light? Genesis 1:3 And who was it that said to Christ concerning giving light to the world: I have set You as a light to the Gentiles - to them, that is, who sit in darkness and in the shadow of death? (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, The light of Your countece, O Lord, has been displayed upon us. Now the countece (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God. 2 Corinthians 4:4 Since Christ, then, is the person of the Creator, who said, Let there be light, it follows that Christ and the apostles, and the gospel, and the veil, and Moses- nay, the whole of the dispensations - belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, Let there be light. I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covets and any hope of promise, nay, without God, even in his own world, Ephesians 2:12 as the Creator thereof. Since therefore he said, that the Gentiles were without God, while their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god - not the Creator, of whom they were in ignorance. But how does it happen, that the treasure which we have in these earthen vessels of ours 2 Corinthians 4:7 should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said earthen vessels for the very purpose that His excellence might be manifested forth. Henceforth, then, the rival god will have no claim to the glory, and consequently none to the power. Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, 2 Corinthians 4:8-12 in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. 2 Corinthians 4:10 For he gives prominence to the statement, That the life also of Christ may be manifested in our body, 2 Corinthians 4:10 as a contrast to the preceding, that His death is borne about in our body. Now of what life of Christ does he here speak? of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal 2 Corinthians 4:16-18 - in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, 2 Corinthians 4:11 then he has clearly predicted the resurrection of the flesh. 2 Corinthians 4:14 He says, too, that our outward man perishes, 2 Corinthians 4:16 not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, For which cause we will not faint. 2 Corinthians 4:16 Now, when he adds of the inward man also, that it is renewed day by day, he demonstrates both issues here - the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises. " "
5.17. We have it on the true tradition of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted. Now, to what god will most suitably belong all those things which relate to that good pleasure, which God has purposed in the mystery of His will, that in the dispensation of the fullness of times He might recapitulate (if I may so say, according to the exact meaning of the Greek word ) all things in Christ, both which are in heaven and which are on earth, Ephesians 1:9-10 but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fullness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fullness of times can there be? And if no fullness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If, again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: That we should be to the praise of His glory, who first trusted in Christ? Ephesians 1:12 Now who could have first trusted - i.e. previously trusted - in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted. Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say:) In whom you also trusted, after that you heard the word of truth, the gospel (of your salvation); in whom you believed, and were sealed with His Holy Spirit of promise. Ephesians 1:13 of what promise? That which was made through Joel: In the last days will I pour out of my Spirit upon all flesh, Joel 2:28 that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, the Father of glory Ephesians 2:17 is He whose Christ, when ascending to heaven, is celebrated as the King of Glory in the Psalm: Who is this King of Glory? The Lord of Hosts, He is the King of Glory. From Him also is besought the spirit of wisdom, Ephesians 1:17 at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. Isaiah 11:2 He likewise will grant the enlightenment of the eyes of the understanding, Ephesians 1:18 who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: And who is blind, but my servants?...yea, the servants of God have become blind. In His gift, too, are the riches (of the glory) of His inheritance in the saints, Ephesians 1:18 who promised such an inheritance in the call of the Gentiles: Ask of me, and I will give You the heathen for Your inheritance. It was He who wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet Ephesians 1:19-22 - even the same who said: Sit on my right hand, until I make Your enemies Your footstool. For in another passage the Spirit says to the Father concerning the Son: You have put all things under His feet. Now, if from all these facts which are found in the Creator there is yet to be deduced another god and another Christ, let us go in quest of the Creator. I suppose, forsooth, we find Him, when he speaks of such as were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who works in the children of disobedience. Ephesians 2:1-2 But Marcion must not here interpret the world as meaning the God of the world. For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor, again, can He possibly seem to be the instigator of that unbelief which He Himself had rather to endure at the hand of the Jews and the Gentiles alike. We may therefore simply conclude that these designations are unsuited to the Creator. There is another being to whom they are more applicable - and the apostle knew very well who that was. Who then is he? Undoubtedly he who has raised up children of disobedience against the Creator Himself ever since he took possession of that air of His; even as the prophet makes him say: I will set my throne above the stars;... I will go up above the clouds; I will be like the Most High. This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), in which also we all had our conversation in times past, Ephesians 2:3 he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator - when he persecuted the church and the Christ of the Creator. Therefore he says: We also were the children of wrath, but by nature. Ephesians 2:3 Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath. For when (the apostle) says, We were by nature the children of wrath, inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at last, even as others, Ephesians 2:3 who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil however leading that nature astray, which he has already infected with the implanted germ of sin. We, says he, are His workmanship, created in Christ. Ephesians 2:10 It is one thing to make (as a workman), another thing to create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first), created him also in Christ. As touching the substance of nature, He made him; as touching the work of grace, He created him. Look also at what follows in connection with these words: Wherefore remember, that you being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand - that at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covets of promise, having no hope, and without God in the world. Ephesians 2:11-12 Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covets and the promise. But now in Christ, says he, you who were sometimes far off are made near by His blood. Ephesians 2:13 From whom were they far off before? From the (privileges) whereof he speaks above, even from the Christ of the Creator, from the commonwealth of Israel, from the covets, from the hope of the promise, from God Himself. Since this is the case, the Gentiles are consequently now in Christ made near to these (blessings), from which they were once far off. But if we are in Christ brought so very near to the commonwealth of Israel, which comprises the religion of the divine Creator, and to the covets and to the promise, yea to their very God Himself, it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: They who were far off from me have come to my righteousness. For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: He is our peace, who has made both one Ephesians 2:14 - that is, the Jewish nation and the Gentile world. What is near, and what was far off now that the middle wall has been broken down of their enmity, (are made one) in His flesh. Ephesians 2:15 But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. And thus you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, for you here deny him flesh to whom in the verse above you allowed blood! Since, however, He has made the law obsolete by His own precepts, even by Himself fulfilling the law (for superfluous is, You shall not commit adultery, when He says, You shall not look on a woman to lust after her; superfluous also is, You shall do no murder, when He says, You shall not speak evil of your neighbour,) it is impossible to make an adversary of the law out of one who so completely promotes it. For to create in Himself of two, for He who had made is also the same who creates (just as we have found it stated above: For we are His workmanship, created in Christ Jesus), Ephesians 2:10 one new man, making peace (really new, and really man - no phantom - but new, and newly born of a virgin by the Spirit of God), that He might reconcile both unto God Ephesians 2:15-16 (even the God whom both races had offended - both Jew and Gentile), in one body, says he, having in it slain the enmity by the cross. Ephesians 2:16 Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross. When, therefore, He came and preached peace to them that were near and to them which were afar off, we both obtained access to the Father, being now no more strangers and foreigners, but fellow citizens with the saints, and of the household of God (even of Him from whom, as we have shown above, we were aliens, and placed far off), built upon the foundation of the apostles Ephesians 2:17-20 - (the apostle added), and the prophets; these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also. He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ the chief corner-stone, Ephesians 2:20 but from the figure given him in the Psalm: The stone which the builders rejected has become the head (stone) of the corner? " "
5.19. I am accustomed in my prescription against all heresies, to fix my compendious criterion (of truth) in the testimony of time; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: For the hope which is laid up for you in heaven, whereof you heard before in the word of the truth of the gospel; which has come unto you, as it is unto all the world. Colossians 1:5-6 For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion's gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: Their sound is gone out through all the earth, and their words to the end of the world. He calls Christ the image of the invisible God. Colossians 1:15 We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself. He must not be regarded, however, as making any difference between a visible and an invisible God; because long before he wrote this we find a description of our God to this effect: No man can see the Lord, and live. Exodus 33:20 If Christ is not the first-begotten before every creature, as that Word of God by whom all things were made, and without whom nothing was made; John 1:3 if all things were not in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; if all things were not created by Him and for Him (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that He is before all. For how is He before all, if He is not before all things? How, again, is He before all things, if He is not the first-born of every creature - if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have pleased (the Father) that in Him should all fullness dwell? Colossians 1:19 For, to begin with, what fullness is that which is not comprised of the constituents which Marcion has removed from it - even those that were created in Christ, whether in heaven or on earth, whether angels or men? Which is not made of the things that are visible and invisible? Which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Marcion has applied them to constitute the fullness of his own god, (this hypothesis, absurd though it be, alone would justify him;) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fullness should dwell in his Christ? To whom, again, does He reconcile all things by Himself, making peace by the blood of His cross, Colossians 1:20 but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves who were sometime alienated and enemies in our mind by wicked works Colossians 1:21 does He reconcile to the Creator, against whom we had committed offense - worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, Ephesians 1:23 that the Church is the body of Christ, so here also (the apostle) declares that he fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church. Colossians 1:24 But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are reconciled in His body through death; Colossians 1:22 meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds,) not through the Church (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body - one of flesh for a spiritual one. When, again, he warns them to beware of subtle words and philosophy, as being a vain deceit, such as is after the rudiments of the world (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and the tradition of men, subtle in their speech and their philosophy), Colossians 2:8 it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle's) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. He also denies the resurrection of the flesh - a truth which none of the schools of philosophy agreed together to hold. But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For God has chosen the foolish things of the world to confound the wise 1 Corinthians 1:27 - that God, no doubt, who in reference to this very dispensation of His threatened long before that He would destroy the wisdom of the wise. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God quickens us together with Christ, forgiving us our trespasses, Colossians 2:13 we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle's language, when he says, Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? Colossians 2:16-17 We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance - that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats - you must not touch, you must not taste - in a voluntary humility, (at the same time) vainly puffed up in the fleshly mind, and not holding the Head, (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their following the commandments and doctrines of men, Colossians 2:22 he refers to the conduct of those persons who held not the Head, even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle - even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that old things were to pass away, and that He would make all things new, commanded men to break up fresh ground for themselves, and thereby taught them even then to put off the old man and put on the new. "". None |
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