Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - Colossians 1:11 - 1:11
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
11. ἐν πάσῃ δυνάμει δυναμούμενοι, “being strengthened in all (needed) strength.” It is very uncertain whether δυνάμει refers to (1) Divine power given or (2) power in the act of being exercised by man. In favour of (2) are the parallels of ἐν πάσῃ σοφίᾳ κ. συνέσει πνευμ. (Col 1:9), ἐν παντὶ ἔργω (Col 1:10), and probably ἐν δυνάμει, Col 1:29. But in favour of (1) is the very similar passage, Eph 3:16, where δυνάμει evidently refers to the Divine power as the instrument of their being strengthened. On the whole (1) is preferable. So Theodoret, τῇ θείᾳ ῥοπῇ κρατυνόμενοι (in loco, Migne, LXXXI. 596).
The ἐν in this case is usually regarded as “instrumental.” Cf. Rev 6:8, and Mat 7:6, but ἐν in the strictly instrumental sense is so rare that it here more probably describes God’s strength as the element in which they find their strength and apart from which they are weak (cf. Joh 15:5).
δυναμούμενο. δυναμόω; in N.T. only in Heb 11:34, and perhaps Eph 6:10 (B alone of the great MSS., followed by W.H.mg.). ἐνδυναμόω is more common. In the LXX. and Hexapla fragments the reverse is the case. The tense here expresses the continuous application of the Divine power.
κατά. The measure of the strength given is limited (quâ God) only by the sovereign might inherent in God’s self-manifestation.
τὸ κράτος. δύναμις here would apparently mean the power actually exerted by the δόξα; κράτος = its general, overwhelming might compared with all else than God. For both the thought of this verse and also synonyms of “power” in relation to God see Eph 1:19 τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, where ἰσχύς seems to mark God’s indwelling power, shown externally as κράτος, working in each recipient with ἐνέργεια, and effective for him as δύναμις; see also Eph 3:16. In the N.T. κράτος is used always of God with the one exception of Heb 2:14, where the devil is described as τὸν τὸ κράτος ἔχοντα τοῦ θανάτου.
τῆς δόξης αὐτοῦ. Possessive genitive. By God’s δόξα we must understand here His nature as manifesting itself externally, more particularly towards man. It is nearly synonymous with ὄνομα (Mat 6:9; Joh 1:12), but this rather regards God’s revelation of Himself so far as man is able to receive it. Δόξα, on the other hand, always suggests that God’s self-manifestation is too bright for man’s eyes to face (Luk 2:9; 2Co 3:7; Act 22:11).
ὑπομονὴν καὶ μακροθυμίαν, “fortitude and forbearance.”
(1) For the combination see 2Co 6:4; 2Co 6:6-7, ἐν ὑπομονῇ πολλῇ … ἐν μακροθυμίᾳ … ἐν δυνάμει θεοῦ, and 2Ti 3:10. Compare also Jam 5:10-11, where the two words are almost contrasted.
(2) ὑπομονή. More than mere endurance; it is endurance marked by hope, nearly our “fortitude.” See Sir 41:2, ὦ θάνατε, καλόν σου τὸ κρίμα ἐστὶν ἀνθρώπῳ … ἀπολελωκότι ὑπομονήν (ואבד תקוה), “who hath lost hope,” and Col 2:14 οὐαὶ ὑμῖν τοῖς ἀπολελωκόσιν ὑπομονήν (Heb. not yet recovered). In the LXX. ὑπομονή always, and ὑπομένειν generally, represent some part of the root קוה (wait, or look eagerly, for). Compare 1Th 1:3, where work springs from faith, toil from love, ὑπομονή from hope. Hence in Tit 2:2 it is the third in the Christian triad, πίστις, ἀγάπη, ὑπομονή (cf. Lightfoot on 1Th 1:3).
(3) μακροθυμία, Col 3:12. Hardly classical.
(4) Comparing the two words
ὑπομονή lays stress on the person who possesses it not being affected. Hence it seems to refer only to things, i.e. to trials in themselves, whether from God or from man. It is thus used of man only (even in Rom 15:5).
μακροθυμία on the other hand suggests that if the person were affected it would alter his behaviour to others. Hence it is used especially with reference to persons (vide supra), and may be used of God (e.g. Rom 2:4; 1Pe 3:20; cf. Luk 18:7; see also Symm. Ecc 8:12).
Thus here ὑπομονή means their endurance of all trials in a hopeful spirit, such as Christ Himself had, 2Th 3:5, and μακροθυμία their evenness of temper, free from all irritation or impatience (cf. Trench, Synon. § LIII.). They were in need of encouragement (22).
μετὰ χαρᾶς. Probably with the preceding clause. This is more in accordance with St Paul’s style, and more suggestive. Fortitude and forbearance are to be so far from moroseness as to be accompanied by positive joy (Col 1:24). Cf. 2Co 12:8-10; 1Th 1:6.