Colossians Chapter 2 verse 13 Holy Bible
And you, being dead through your trespasses and the uncircumcision of your flesh, you, `I say', did he make alive together with him, having forgiven us all our trespasses;
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And you, being dead through your sins and the evil condition of your flesh, to you, I say, he gave life together with him, and forgiveness of all our sins;
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And you, being dead in offences and in the uncircumcision of your flesh, he has quickened together with him, having forgiven us all the offences;
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And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
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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,
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And you -- being dead in the trespasses and the uncircumcision of your flesh -- He made alive together with him, having forgiven you all the trespasses,
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Colossians 2 : 13 Bible Verse Songs
Pulpit Commentary
Pulpit CommentaryVerse 13. - And you, being dead by reason of (or, in) your trespasses and the uncircumcision of your flesh, he made you alive together with him, having forgiven us all our trespasses (Ephesians 2:1-5; Ephesians 1:7; Romans 5:12-21; Romans 6:23; Romans 7:9-13, 24; Romans 8:1, 2, 6, 10; 1 Corinthians 15:56; John 5:24; John 6:51; 1 John 3:14; Genesis 2:17). (For the transition from "having raised" (ver. 12) to this verse, comp. Ephesians 1:20 - 2:1; also Colossians 1:20, 21.) Again the participle gives place to the finite verb: a colon is a sufficient stop at the end of ver. 12. Death, in St. Paul's theology, is "a collective expression for the entire judicial consequences of sin" (see Cromer's ' Lexicon,' on θάνατος and νεκρόζς), of which the primary spiritual element is the sundering of the soul's fellowship with God, from which flew all other evils contained, in it. Life, therefore, begins with justification, (Romans 5:18). "Trespasses" are particular acts of sin (Ephesians 1:7; Ephesians 2:1, 5; Romans 5:15-20; Romans 11:11); "uncircumcision of the flesh" is general sinful impurity of nature. The false teachers probably stigmatized the uncircumcised state as unholy. The apostle adopts the expression, but refers it to the pre-Christian life of his readers (see vers. 11, 12), when their Gentile uncircumcision was a true type of their moral condition (Romans 2:25; Ephesians 2:11). These sinful acts and this sinful condition were the cause of their former state of death (Romans 5:12). The Revisers rightly restore the second emphatic "you" - "you, uncircumcised Gentiles" (comp. Colossians 1:21, 22, 27; Ephesians 1:13; Ephesians 2:11-18; Romans 15:9). It is God who "made you alive" as he "raised him (Christ)," (ver. 12); the second act being the consequence and counterpart of the first, and faith the subjective link between them. Χαρίζομαι to show grace, used of Divine forgiveness only in this and the Ephesian Epistle (Colossians 3:13; Ephesians 4:32: comp. Luke 7:42, 43; 2 Corinthians 2:7, 10; 2 Corinthians 12:13), points to the cause or principle of forgiveness in the Divine grace (Ephesians 2:4, 5; Romans 3:26; Romans 5:17). In "having forgiven us" the writer significantly passes from the second to the first person: so in Ephesians 2:1-5 (comp. Romans 3:9, 30; 1 Timothy 1:15). The thought of the new life bestowed on the Colossians with himself in their individual forgiveness calls to his mind the great act of Divine mercy from which it sprang (the connection corresponds, in reverse order, to that of Colossians 1:20, 21; 2 Corinthians 5:19, 20), and he continues -
Ellicott's Commentary
Ellicott's Commentary for English Readers(13) And you . . .--Here, exactly as in Ephesians 2:1-18, there is a remarkable intermixture of the word "we" and the word "you," the former conveying the universal statement of the gospel message of mercy, the other applying it emphatically to the Gentiles, as Gentiles. The two passages should be read side by side. There is, as always, strong similarity, yet complete independence. Through the passage of the Ephesian Epistle there runs a two-fold idea, the reconcilement of Jew and Gentile to God, and the union of both in one Catholic Church. In this Epistle it is only on the reconcilement to God in Christ that stress is laid. Even the detailed expressions of the two passages illustrate each other at once by likeness and by variety.Dead in your sins and the uncircumcision of your flesh.--See Ephesians 2:1, "You who were dead in trespasses and sins . . . who are called Uncircumcision by that which is called Circumcision in the flesh." Here the "deadness" is spoken of, as coming both from the actual power of "sins" (transgressions), and from the alienation from God marked by uncircumcision. In the other passage the uncircumcision is looked upon only as a name of reproach.Hath he quickened.--It is difficult to determine what is the subject in this sentence. According to all analogy it should be "God," yet in the latter clauses (as in Colossians 2:14-15) it must surely be "Christ." Now, when we turn to the fuller parallel passage, we see an overt change of subject. It is said (Ephesians 2:5), "God quickened us together with Christ"; "God in Christ forgave us" (Ephesians 4:32); but "Christ abolished the Law," "reconciled us to God on the cross." This suggests a similar change of subject here also, which must be at the words "and took it away," or (for the tense here is changed) "and He (Christ) hath taken it away." This, speaking grammatically, introduces an anomaly; but such anomalies are not uncommon in St. Paul, especially in passages of high spiritual teaching. . . .
