III. 11]
[← ] οὐκ ἕνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, [ →]
οὐκ ἕνι] ‘Not only does the distinction not exist, but it cannot exist.’ It is a mundane distinction, and therefore it has disappeared. For the sense of ἕνι, negativing not merely the fact but the possibility, see the note on Gal. iii. 28.
Ἕλλην κ.τ.λ.] Comparing the enumeration here with the parallel passage Gal. iii. 28, we mark this difference. In Galatians the abolition of all distinctions is stated in the broadest way by the selection of three typical instances; religious prerogative (Ἰουδαῖος, Ἕλλην), social caste (δοῦλος, ἐλεύθερος), natural sex (ἄρσεν, θῆλυ). Here on the other hand the examples are chosen with special reference to the immediate circumstances of the Colossian Church. (1) The Judaism of the Colossian heretics is met by Ἕλλην καὶ Ἰουδαῖος, and as it manifested itself especially in enforcing circumcision, this is further emphasized by περιτομὴ καὶ ἀκροβυστία (see above, p. 73). (2) Their Gnosticism again is met by βάρβαρος, Σκύθης. They laid special stress on intelligence, penetration, gnosis. The Apostle offers the full privileges of the Gospel to barbarians and even barbarians of the lowest type (see p. [99] sq.). In Rom. i. 14, the division Ἕλλησίν τε καὶ βαρβαροῖς is almost synonymous with σοφοῖς τε καὶ ἀνόητοις. (3) Special circumstances, connected with an eminent member of the Church of Colossæ, had directed his attention at this moment to the relation of masters and slaves. Hence he cannot leave the subject without adding δοῦλος, ἐλεύθερος, though this has no special bearing on the Colossian heresy. See above p. 33, and the note on iii. 22, together with the introduction to the Epistle to Philemon.
περιτομὴ κ.τ.λ.] Enforcing and extending the lesson of the previous clause. This abolition of distinctions applies to religious privilege, not only as inherited by birth (Ἕλλην καὶ Ἰουδαῖος), but also as assumed by adoption (περιτομὴ καὶ ἀκροβυστία). If it is no advantage to be born a Jew, it is none to become as a Jew; comp. 1 Cor. vii. 19, Gal. v. 6, vi. 15.
III. 11]
[← ] βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα [ →]
βάρβαρος] To the Jew the whole world was divided into Ἰουδαῖοι and Ἕλληνες, the privileged and unprivileged portions of mankind, religious prerogative being taken as the line of demarcation (see notes Gal. ii. 3). To the Greek and Roman it was similarly divided into Ἕλληνες and βάρβαροι, again the privileged and unprivileged portion of the human race, civilization and culture being now the criterion of distinction. Thus from the one point of view the Ἕλλην is contrasted disadvantageously with the Ἰουδαῖος, while from the other he is contrasted advantageously with the βάρβαρος. Both distinctions are equally antagonistic to the Spirit of the Gospel. The Apostle declares both alike null and void in Christ. The twofold character of the Colossian heresy enables him to strike at these two opposite forms of error with one blow.