Cambridge Greek Testament Commentary

Colossians 4:12

σταθῆτε. So א*B. στῆτε Text. Rec. with אcACD, etc., the commoner form.

πεπληροφορημένοι אABCD*G Syr.Harcl.mg. πεπληρωμένοι Text. Rec. with DcKLP Pesh. Syr.Harcl.text Syr.pal. Chr. commoner and easier.

12. ἀσπάζεται ὑμᾶς (Colossians 4:10) Ἐπαφρᾶς (Colossians 1:7; Philemon 1:23). Epaphras is mentioned separately from the three preceding, perhaps because he was not so continuously with St Paul, perhaps because he was, as it seems, a Gentile, or perhaps only because of his special relation to the Colossians.

δοῦλος Χριστοῦ Ἰησοῦ. Doubtless to be taken alone, neither with ὁ ἐξ ὑμῶν (Weiss), nor with ἀγωνιζόμενος (Meyer).

Observe that although the phrase (δοῦλος κυρίου, δοῦλ. Χρ., δοῦλ. Χρ. Ἰησ.) is used sometimes of Christians generally (2 Timothy 2:24), and especially of Christians who are also slaves of men (1 Corinthians 7:22; Ephesians 6:6), it is employed by St Paul as a designation of individuals only of himself, Timothy (Philippians 1:1), and here Epaphras. He apparently, that is to say, implies by it here a special consecration to Christ’s service.

ἀγωνιζόμενος. See note on Colossians 1:29 (notice τέλειος, Colossians 1:28) and compare Colossians 2:1 (notice πληροφορία, Colossians 2:2); “wrestling,” though but a partial translation, at least preserves the figure of the athlete.

ὑπὲρ ὑμῶν (Colossians 2:1) ἐν ταῖς προσευχαῖς. “Epaphras was Paul’s true scholar in the school of intercession. See Colossians 1:9” (Moule). The article is probably possessive.

ἵνα. Not the contents of the prayers, but the aim of his wrestling (cf. Colossians 2:2).

σταθῆτε. See notes on Textual Criticism. It = stand up, firm and unshaken (compare Luke 18:11, of the Pharisee with ἑστώς of the Publican, 13). What time is meant? Probably any time that may be chosen for examination. But possibly with special reference to the Judgment; cf. Luke 21:36.

τέλειοι, Colossians 1:28, note. Perfect in Christian growth.

καὶ πεπληροφορημένοι. See notes on Textual Criticism. Cf. πληροφορία, Colossians 2:2 and note. πληροφορέω never = “fill” in the N.T. (though BG read πληροφορήσαι in Romans 15:13, and πεπληροφορημένος� in Clem. Rom. § 54 must have this sense), but = (1) fulfil, accomplish, 2 Timothy 4:5; 2 Timothy 4:17; (2) fully persuade, convince. So Romans 4:21; Romans 14:5.

Of these two meanings the latter alone is suitable here. With some remembrance of the false teaching to which they were exposed he wishes them to be free “from all doubts and scrupulosity” (Ell).

ἐν παντὶ. (cf. ἐν πάσῃ, Colossians 1:9, note) θελήματι τοῦ θεοῦ. Hardly to be joined with σταθῆτε, and probably with πεπληρ. only, and not with τέλειοι as well.

For θέλημα meaning not the will of God as a whole, but the expression of it so far as it is made known in any particular, see 1 Thessalonians 4:3. See also 1 Thessalonians 5:18 and probably Romans 12:2, and compare Acts 13:22. “The thought is the attentive obedience which holds sacred each detail of the Master’s orders” (Moule). Observe that the flesh has its θελήματα also, Ephesians 2:3.

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Colossians 4:12

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