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  • PARALLEL HISTORY BIBLE - Colossians 3:7


    CHAPTERS: Colossians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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    LXX- Greek Septuagint - Colossians 3:7

    εν 1722 οις 3739 και 2532 υμεις 5210 περιεπατησατε 4043 5656 ποτε 4218 οτε 3753 εζητε 2198 5707 εν 1722 αυτοις 846

    Douay Rheims Bible

    In which you also walked some
    time, when you lived in them.

    King James Bible - Colossians 3:7

    In the which ye also walked some
    time, when ye lived in them.

    World English Bible

    You also once walked in those, when you lived in them;

    Early Church Father Links

    Npnf-103 v.i.xxx Pg 4, Npnf-103 v.i.xxx Pg 4, Npnf-104 iv.ix.xxvi Pg 4, Npnf-113 iv.iv.viii Pg 2

    World Wide Bible Resources


    Colossians 3:7

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 v.iv.vi.xix Pg 32
    Col. ii. 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?”6087

    6087


    Anf-03 v.viii.xxiii Pg 5
    Ver. 13.

    And again:  “If ye are dead with Christ from the elements of the world, why, as though living in the world, are ye subject to ordinances?”7433

    7433


    Anf-01 ix.vii.xii Pg 5
    1 Cor. vi. 9–11.

    He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.


    Anf-01 ix.vi.xxxviii Pg 18
    1 Cor. vi. 11.

    If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.


    Anf-02 vi.iv.iii Pg 269.1


    Anf-02 vi.iv.vii.xiv Pg 18.1


    Anf-03 iv.xi.xxi Pg 12
    1 Cor. vi. 11.

    The statements, however, of holy Scripture will never be discordant with truth. A corrupt tree will never yield good fruit, unless the better nature be grafted into it; nor will a good tree produce evil fruit, except by the same process of cultivation. Stones also will become children of Abraham, if educated in Abraham’s faith; and a generation of vipers will bring forth the fruits of penitence, if they reject the poison of their malignant nature. This will be the power of the grace of God, more potent indeed than nature, exercising its sway over the faculty that underlies itself within us—even the freedom of our will, which is described as αὐτεξούσιος (of independent authority); and inasmuch as this faculty is itself also natural and mutable, in whatsoever direction it turns, it inclines of its own nature. Now, that there does exist within us naturally this independent authority (τὸ αὐτεξούσιον ), we have already shown in opposition both to Marcion1662

    1662 See our Anti-Marcion, ii. 5–7.

    and to Hermogenes.1663

    1663 In his work against this man, entitled De Censu Animæ, not now extant.

    If, then, the natural condition has to be submitted to a definition, it must be determined to be twofold—there being the category of the born and the unborn, the made and not-made. Now that which has received its constitution by being made or by being born, is by nature capable of being changed, for it can be both born again and re-made; whereas that which is not-made and unborn will remain for ever immoveable. Since, however, this state is suited to God alone, as the only Being who is unborn and not-made (and therefore immortal and unchangeable), it is absolutely certain that the nature of all other existences which are born and created is subject to modification and change; so that if the threefold state is to be ascribed to the soul, it must be supposed to arise from the mutability of its accidental circumstances, and not from the appointment of nature.


    Anf-01 v.vii.vii Pg 11
    Eph. ii. 2.

    from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail,1025

    1025


    Anf-01 v.vi.vi Pg 15
    Comp. Eph. ii. 2.

    lest at any time being overcome,936

    936 Literally, “oppressed.”

    ye grow weak in your love. But be ye all joined together937

    937 Some render, “come together into the same place.”

    with an undivided heart and a willing mind, “being of one accord and of one judgment,”938

    938


    Anf-01 v.xvii.iv Pg 2
    Eph. ii. 2.

    <index subject1="Judas" title="117" id="v.xvii.iv-p2.2"/>He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection;1321

    1321 [This is the idea worked out by St. Bernard. See my note (supra) suffixed to the Syriac Epistle to Ephesians.]

    not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature1322

    1322 The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord’s incarnation.

    itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary,1323

    1323 The ms. has μαγείας, “of magic;” we have followed the emendation proposed by Faber.

    who are heretical in holding that Christ possessed a mere phantasmal body.1324

    1324 Literally, “heretical in respect to phantasy.”

    For the leader of all wickedness assumes manifold1325

    1325 Literally, is “various,” or “manifold.”

    forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet?


    Anf-01 ix.vii.xxv Pg 13
    Eph. ii. 2.

    becoming envious of man, was rendered an apostate from the divine law: for envy is a thing foreign to God. And as his apostasy was exposed by man, and man became the [means of] searching out his thoughts (et examinatio sententiæ ejus, homo factus est), he has set himself to this with greater and greater determination, in opposition to man, envying his life, and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, “Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy,”4663

    4663


    Anf-02 vi.ii.i Pg 24.1


    Anf-03 v.iv.vi.xvii Pg 26
    Eph. ii. 1, 2.

    But Marcion must not here interpret the world as meaning the God of the world.5972

    5972 Deo mundi: i.e. the God who made 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 instigator5973

    5973


    Anf-03 v.iv.vi.xvii Pg 28
    Operator: in reference to the expression in ver. 2, “who now worketh,” etc.

    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 that5974

    5974 Sufficit igitur si.

    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.”5975

    5975


    Treasury of Scriptural Knowledge, Chapter 3

    VERSE 	(7) - 

    Col 2:13 Ro 6:19,20; 7:5 1Co 6:11 Eph 2:2 Tit 3:3 1Pe 4:3,4


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