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Col_1:28. Christ was not proclaimed by all in the definite character just expressed, namely, as “Christ among the Gentiles, the hope of glory;” other teachers preached Him in a Judaistic form, as Saviour of the Jews, amidst legal demands and with theosophic speculation. Hence the emphasis with which not the simply epexegetic ὅν (Erasmus and others), but the ἡμεῖς , which is otherwise superfluous, is brought forward;[74] by which Paul has meant himself along with Timothy and other like-minded preachers to the Gentiles (we, on our part). This emphasizing of ἡμεῖς , however, requires the ὅν to be referred to Christ regarded in the Gentile-Messianic character, precisely as the ἡμεῖς make Him known (comp. Php_1:17 f.), thereby distinguishing themselves from others; not to Christ generally (Hofmann), in which case the emphasizing of ἡμεῖς is held to obtain its explanation only from the subsequent clause of purpose, ἵνα παραστ . κ . τ . λ .
The specification of the mode of announcement νουθετοῦντες and διδάσκοντες , admonishing and teaching, corresponds to the two main elements of the evangelical preaching μετανοεῖτε and πιστεύετε (Act_20:21; Act_26:18; Rom_3:3 ff.; Mar_1:15). Respecting the idea of νουθετεῖν , see on Eph_6:4. It occurs also joined with διδάσκ .[75] in Plato, Legg. viii. p. 845 B, Prot. p. 323 D, Apol. p. 26 A; Dem. 130. 2.
ἐν πάσῃ σοφίᾳ ] belongs to ΝΟΥΘΕΤ . and ΔΙΔΆΣΚ . :by means of every wisdom (comp. Col_3:16) which we bring to bear thereon. It is the πῶς of the process of warning and teaching, comp. 1Co_3:10, in which no sort of wisdom remains unemployed. The fact that Paul, in 1Co_1:17, comp. Col_2:1; Col_2:4, repudiates the ΣΟΦΊΑ ΛΌΓΟΥ in his method of teaching, is not—taking into consideration the sense in which ΣΟΦΊΑ there occurs—at variance, but rather in keeping, with the present assertion, which applies, not to the wisdom of the world, but to Christian wisdom in its manifold forms.
The thrice repeated. πάντα ἄνθρωπον (in opposition to the Judaizing tendency of the false teachers) “maximam habet ΔΕΙΝΌΤΗΤΑ ac vim,” Bengel. The proud feeling of the apostle of the world expresses itself.[76]
ἵνα παραστήσ . κ . τ . λ .] The purpose of the ὃ ἡμεῖς καταγγέλλομεν down to σοφίᾳ . This purpose is not in general, that man may so appear (Bleek), or come to stand so (Hofmann), but it refers, as in Col_1:22, and without mixing up the conception of sacrifice (in opposition to Bähr and Baumgarten-Crusius), to the judgment (comp. on 2Co_4:14), at which it is the highest aim and glory (1Th_2:19 f.) of the apostolic teachers to make every man come forward τέλειον ἐν Χ . Ἐν Χριστῷ contains the distinguishing specialty of the τελειότης , as Christian, which is not based on anything outside of Christ, or on any other element than just on Him. It is perfection in respect of the whole Christian nature; not merely of knowledge (Chrysostom, Theophylact, and others, including Böhmer), but also of life. Moreover, this ἐν Χ . is so essential to the matter, and so current with the apostle, that there is no ground for finding in it an opposition to a doctrine of the law and of angels (Chrysostom, Theophylact, and others). Theophylact, however (comp. Chrysostom), rightly observes regarding the entire clause of purpose: τί λέγεις ; πάντα ἄνθρωπον ; ναί , φησι , τοῦτο σπουδάζομεν · εἰ δὲ μὴ γένηται , οὐδὲν πρὸς ἡμᾶς .
[74] Without due reason, Holtzmann, p. 153, finds the use of the plural disturbing, and the whole verse tautological as coming after ver. 25. It is difficult, however, to mistake the full and solemn style of the passage, to which also the thrice repeated πάντα ἄνθρωπον belongs.
[75] In Col_3:16 the two words stand in the inverse order, because there it is not the μετανοεῖν preceding the πίστις which is the aim of the νουθεσία , but mutual improvement on the part of believers.
[76] Which Hofmann groundlessly calls in question, finding in πάντα ἄνθρωπον the idea: “every one singly and severally.” This is gratuitously introduced, and would have been significantly expressed by Paul through ἕνα ἕκαστον (Act_20:31), or through the addition of καθʼ ἕνα , or otherwise; comp. also 1Th_2:11. Calvin hits the thought properly: “ut sine exceptione totus mundus ex me discat.”