Paul's Struggle
Introduction
① of a(n athletic) contest, lit. and fig.
• engage in a contest πᾶς ὁ ἀγωνιζόμενος 1 Cor 9:25 (AEhrhardt, ZNW 48, ’57, 101–10);
• cp. 2 Cl 7:1ff.
② gener. to fight, struggle
ⓐ lit., w. weapons (Polyb. 1, 45, 9; Plut., Marcell. 303 [10, 4]; 2 Macc 8:16) ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ J 18:36.
ⓑ fig.
• of any struggle (περὶ τῆς ἀληθείας Orig., C. Cels. 1, 62, 63) κοπιῶ ἀγωνιζόμενος I labor, striving Col 1:29; cp. 1 Ti 4:10.
• Of wrestling in prayer (ἀ. δὲ διὰ τῶν πρὸς θεὸν εὐχῶν ὑπὲρ τῶν δικαίως στρατευομένων Orig., C. Cels. 8, 73, 24) ἀ. ὑπὲρ ὑμῶν Col 4:12 (ἀ. ὑπέρ τινος: Diod S 13, 14, 3; SIG 317, 20; 386, 19; 409, 33; Jos., Ant. 13, 193).
• ἀ. ἀγῶνα (s. ἀγών 2) 1 Ti 6:12; 2 Ti 4:7 (JBarton, Biblica 40, ’59, 878–84).
• W. inf. foll. (Thu. 8, 89, 4 ἠγωνίζετο εἷς ἕκαστος αὐτὸς πρῶτος προστάτης τοῦ δήμου γενέσθαι; Diod S 31, 19, 8 ὥστε ὁ πατὴρ ἐξίστασθαι τῆς ὅλης ἀρχῆς ἠγωνίζετο τῷ παιδί; PLond 1338.—ἀγ. simply=‘take pains, exert oneself’: Just., D. 38, 2; 65, 2 al.; Alex. Aphr., Fat. 31, II 2 p. 203, 9; Sb 6997, 9 [III B.C.]) ἀγωνίζεσθε εἰσελθεῖν strain every nerve to enter Lk 13:24;
• cp. 1 Cl 35:4; B 4:11.
His Motivation - Presentation of Mature People to Christ
To Present Everyone complete in Christ.
Present
Mature
In Christ
With the prospect of their full perfection in Christ on the last day in view, Paul expends all his energies in the exercise of his ministry.
His Method - Proclamation of Christ
had to do with setting the mind of someone in proper order, correcting him or putting him right
All Christians are to teach and admonish one another in psalms, hymns and spiritual songs (3:16 where διδάσκω and νουθετέω are again used together
(b) The public proclamation of Christ as Lord is explained and developed in the following words about admonition (νουθετοῦντες) and instruction (διδάσκοντες), for it is through the teaching and warning of every man that the proclamation of Christ is carried out (this is the relationship of the two participles to the finite verb καταγγέλομεν, “we announce”; so Lohse, 77, following Schniewind, TNDT 1, 72). Clearly for Paul and his colleagues evangelistic and missionary outreach was not effected by some superficial presentation of the saving message about Christ to the world, but rather was prosecuted through warning and intensive teaching in pastoral situations.
everyone
His Might - The Power of God - Verse 29
Ἐνέργεια working, power, effective action* occurs 8 times in the NT (see Fascher on the distinctive emphatic usage in Hellenistic literature). It is close in meaning to δύναμις, but considerably less frequently used, being found only in the Pauline
κόπος, a word used in secular Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat
His Energy Powerfully Working
The Situation
The Collossian Heresy
Basically, however, it seems to have been Jewish. Evidence of this is seen in the part played in the “philosophy” by legal ordinances, food regulations, the sabbath, new moon, and other prescriptions of the Jewish calendar (cf. Bruce, Paul, 413).
It does not seem to have been the more straightforward Judaism against which the Galatian churches had to be warned, a Judaism probably brought in by emissaries from Judea. Bruce (Paul, 413) suggests the Colossian heresy was “more probably a Phrygian development in which a local variety of Judaism had been fused with a philosophy of non-Jewish origin—an early and simple form of gnosticism.” The synagogues in Phrygia seem to have been exposed to the influences of Hellenistic speculation and with these the tendencies to religious syncretism.
certain Jewish teachers who took the words “let us make man” (Gen 1:26) and “as one of us” (Gen 3:22) to indicate “God spoke to angels, or that the human frame was the workmanship of angels” (Justin, Dialogue 62; cf. Bruce, Paul, 413).
Galatians 3:19, as well as in Acts 7:53 and Hebrews 2:2
In the Colossian false teaching these angels were to be placated by keeping strict legal observances. The breaking of the law incurred their displeasure and brought the lawbreaker into debt and bondage to them (cf. Col 2:12–15). These angels are included among the στοιχεῖα (a term already used with reference to angels at Gal 4:3, 9), and were “not only elemental beings but dominant ones as well—principalities and powers, lords of the planetary spheres, sharers in the divine plenitude (πλήρωμα) and intermediaries between heaven and earth” (Bruce, Paul, 414). Apparently they were thought to control the lines of communication between God and man. All this was presented as a form of advanced teaching for a spiritual elite. Epaphras had instructed the Colossian Christians only in the first steps and they were now being urged to press on in wisdom and knowledge to attain to true “fullness” (πλήρωμα). To do this they must follow a path of rigorous asceticism until finally they become citizens of that spiritual world, the realm of light.
How did Paul Address it?
Far from the angels playing a part in creation, Christ is the one through whom all things were created, including the principalities and powers which figured so prominently in the Colossian heresy. All things have been made in him as the sphere (ἐν αὐτῷ, 1:16) and through him as the agent δἰ αὐτοῦ, v 16). Indeed, he is unique for he is the ultimate goal of all creation (εἰς αὐτόν, v 16). And this magnificent passage emphasizes that even the cosmic principalities and powers, from the highest to the lowest, are all alike subject to Christ.