Colossians 3:15
And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
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(15) The peace of God.—The true reading is the peace of Christ—that which He gives (John 14:27), that which He is (see Ephesians 2:14). The ordinary reading is, no doubt, borrowed from Philippians 4:7. This verse forms a link between the preceding exhortation to love of man, and the following exhortation to a loving and thankful service of God. The “peace of Christ” is the sense of unity in Him, with our fellow-men and with God. We are “called to it in one Body,” of which He is the Head. (Comp. the fuller treatment of this subject in Ephesians 2:14-22; where, in accordance with the whole character of that Epistle, the unity “in one Body,” here only alluded to, is worked out in vividness and detail.)

3:12-17 We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.And let the peace of God - The peace which God gives; Notes, Philippians 4:7.

Rule in your hearts - Preside in your hearts; sit as umpire there (Doddridge); govern and control you. The word rendered here "rule" - βραβεύετω brabeuetō - is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games was to those who contended there. It is to preside over and govern the mind; to preserve every thing in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement - like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his favor, and the belief that he has forgiven all our sins. The "peace of God" will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order - as a ruler sways and controls the passions of assembled multitudes of people.

To the which ye are also called - To which peace.

In one body - To be one body; or to be united as one; notes, Ephesians 4:4-6.

And be ye thankful - For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies.

15. peace of God—The oldest manuscripts and versions read, "The peace of Christ" (compare Php 4:7). "The peace of God." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Joh 14:27), "My peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Eph 4:2, 3).

rule—literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything.

in your hearts—Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Ps 28:3; 55:21).

to the which—that is, with a view to which state of Christian peace (Isa 26:3); 1Co 7:15, "God hath called us to peace."

ye are called—Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called.

in one body—(Eph 4:4). The unity of the body is a strong argument for "peace" among the members.

be ye thankful—for your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Eph 5:4, 19, 20).

And let the peace of God; he doth not say the peace of the world, but the peace of God, or, as some copies, the peace of Christ; be sure, without the mediation of Christ we can have no peace with God; he alone hath made peace, Colossians 1:20, with Colossians 2:14; he is our peace, making it with God and amongst ourselves, to whom he hath preached it, Acts 10:36 Ephesians 2:14-17, and whom he hath brought into the bond of it, Ephesians 4:3; the Lord of peace himself, who always gives it where it is enjoyed, John 14:27 2 Thessalonians 3:16. It is then the peace of God through Christ; see Philippians 4:7,9; by faith in whom we have peace in our own hearts with God, Isaiah 32:17 Romans 5:1, and Romans 14:17, and with one another, John 17:21 Romans 15:6,7,13. That the members of Christ may live in this peace, 2 Corinthians 13:11, the apostle here enjoins, as we render the word, let it rule in your hearts: the Greek word (both simple here, and compound, Colossians 2:18) is no where else to be found in the New Testament but in this Epistle, and it may signify either to arbitrate, or to mediate: our translation and the generality of interpreters take it in the former notion, for to arbitrate, or to rule, govern, sway, or moderate by way of arbitration, as he who sat judge, or umpire, to adjudge the reward in the agonistics. So the import of the apostle’s injunction is, let it regulate, govern, superintend, or give law to the rest of the affections of the new man; let it be mistress and governess of all your motions, to keep them in due respect, and withhold them from attempting any thing disorderly, and to oversway disinclinations to the Divine pleasure or the good order of Christian community. The Arabic version is, let it be as the centre. Yet one learned man, conceiving the apostle doth here, as before, Colossians 2:18, glance upon the false apostles, (who would insinuate the mediation or intercession of angels), thinks because the word signifies also to mediate, intercede, or interpose, the apostle’s meaning may be, let the peace of God be to you instead of all conceited angelical mediators or intercessors, which would derogate from him that made peace, Colossians 1:20, nailing what hindered to his cross, Colossians 2:14; let that preponderate with you in your hearts to overbalance any thing that can be suggested to the contrary.

To the which also ye are called in one body; considering the Divine vocation, or the call of God, Romans 12:18 1 Corinthians 7:15, and the condition or unity of the body into which ye are called under Christ your Head, 1 Corinthians 10:16,12:12,13,25,26 Eph 4:4. He adds,

and be ye thankful; be ye gracious, or amiable, of an obliging temper (as some render the word, passively); or rather, as we take it, actively, be ye thankful, i.e. to God and Christ, and Christians; be mindful of the benefits ye have received, giving thanks to God always for all things, Ephesians 5:20, and behaving yourselves as becomes the gospel.

And let the peace of God rule in your hearts,.... By "the peace of God" is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, "the peace of Christ"; and so the Alexandrian copy, and some others. This may be said to "reign" in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow,

to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called "in one body"; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other.

And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and "to Christ", as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows.

And let the peace of God {i} rule in your hearts, to the which also ye are called in {k} one body; and be ye thankful.

(i) Rule and govern all things.

(k) You are joined together into one body through God's goodness, so that you might help one another, as fellow members.

Colossians 3:15. All these virtues, however, along with the love which binds them together, must have their deep living foundation in the peace of Christ, which reigns in the heart, and their abiding incitement in gratitude towards God for the salvation received in Christ. Hence now the further summons—appended by the simple καί—to the readers, to let that peace reign in their hearts and to be thankful. The εἰρήνη τοῦ Χριστοῦ is the holy satisfaction of mind wrought by Christ through the Spirit, the blessed inner rest, of which the atonement and justification appropriated in faith (Romans 5:1) are the presupposition and condition. See on Php 4:7. Comp. Luther, Bengel, and others, including Flatt, Bähr, Olshausen, Huther, de Wette, Baumgarten-Crusius, Ewald, Bleek, Hofmann. To understand the peace of mutual concord (the Greek Fathers, Erasmus, Calvin, Grotius, Calovius, and many others, also Reiche, Comm. Crit. p. 297), is less in accordance with the universality of the connection, which here descends to the deepest ground of the Christian life in the heart; and besides, the concord in question already follows of itself on the virtues recommended. Moreover, there is implied in βραβ. the determining and regulating power, the supreme authority, which the peace of Christ is to have in the Christian heart, which suits most fully the above interpretation alone.

βραβευέτω] βραβεύειν only found here in the N. T., but as little un-Pauline as καταβραβ. in Colossians 2:18 (in opposition to Holtzmann); it means primarily: to arrange and conduct the contest (Wis 10:12, and Grimm in loc.); then: to confer the prize of victory, to be βραβεύς, i.e. umpire (Plut. Mor. p. 960 A; Diod. Sic. xiii. 53); finally: to govern[156] generally. See for the last signification especially Dem. 36. 7, 1231. 19; Eur. Hel. 1079; Isocr. Areop. p. 144 B; Polyb. vi. 4. 3, xiii. 1. 5, xxvii. 14. 4, et al.; passages from Josephus in Krebs, and from Philo in Loesner. Considering its very frequent occurrence in the latter sense, and its appropriateness in that sense to ἐν τ. καρδ. ὑμ., and seeing that any reference to the Messianic βραβεῖον (comp. Colossians 2:18) is foreign to the context, the majority of modern expositors have rightly interpreted it: the peace of Christ must rule, govern in your hearts. So Luther (“let it be master and keep you in all tribulation”), Castalio, Beza, Bengel, and many others, including Flatt, Bähr, Olshausen, Steiger, Huther, de Wette, Baumgarten-Crusius, Dalmer, and Bleek. The conception involves the superintending, arranging, and administering activity, and that in supreme deciding competence (comp. Ewald and Hofmann), as it ought to be exercised by the εἰρήνη τ. Χ. in the heart, quite like the German verfügen [to dispose of]. Bremi says aptly, ad Dem. Ol. p. 179, Goth.: it is not simply equivalent to διοικεῖν, “sed pleno jure et ex arbitrio διοικεῖν.” Chrysostom and his followers have retained the meaning: to confer the prize of victory, but with ideas introduced to which nothing in the text points. Theophylact: ὑβρίσθημεν πολλάκις ὑπό τινος· ἀγωνίζονται παρʼ ἡμῖν λογισμοὶ δύο, ὁ μὲν εἰς ἄμυναν κινῶν, ὁ δὲ εἰς μακροθυμίαν. Ἐὰν ἡ εἰρήνη τ. Θεοῦ στῇ ἐν ἡμῖν, ὥσπερ τις βραβευτὴς δίκαιος, τουτέστι κριτὴς καὶ ἀγωνοθέτης, καὶ δῷ τὸ βραβεῖον τῆς νίκης τῷ κελεύοντι μακροθυμεῖν, παύσεται ὁ ἀνταγωνιστής. Comp. also Erasmus, Vatablus, and Calvin, who, however, explain it erroneously: palmam ferat. Grotius: “dijudicet, nempe si quid est inter vos controversum.” So also, substantially, Hammond, Kypke, and others; similarly, Melanchthon: “gubernet omnia certamina.” Comp. βραβεύειν ἔριν (Plut. Romans 9) and the like. See Dorville, ad Charit. p. 445. But the context points to deeper matters than disputes, upon which the peace of Christ in the heart is to decide.

εἰς ἣν κ. ἐκλ. κ.τ.λ.] argumentative, supporting the exhortation just uttered; for which ye also (καί expressing the corresponding relation) were called, etc.; εἰς ἥν, in behalf of which, i.e. to possess which peace, is not the final aim of the calling, which is rather participation in the Messianic kingdom, but a mediate aim. Comp. 1 Peter 2:21.

ἐν ἑνὶ σώματι] not instead of εἰς ἓν σῶμα (Grotius, Flatt, and many others); nor yet: “as growing to be members of a single body” (Hofmann, gratuitously importing), but (comp. Ellicott and Bleek) as the result of ἐκλήθητε, announcing the relation of fellowship, into which the individuals are translated through their calling, and in which they now find themselves continuously. This abiding condition was the predominant conception; hence the pregnancy of the expression (Kühner, II. 1, p. 469); so that ye are in one body, namely, as its members. The element of unity, added with emphasis, and that quite in Pauline form (Romans 12:5; 1 Corinthians 10:17; in opposition to Holtzmann), stands in appropriate reference to the entire requirement. To have become by the calling one body with those who share in that calling, and yet not to let the holy moral disposition, for the sake of which we are called, be the common ruling power of life—what a contradiction! In that case there would be wanting to the ἓν σῶμα the ἓν πνεῦμα accordant with the calling (Ephesians 4:4; 1 Corinthians 12:13).

The mention of this calling—the great blessing which makes everything, that is at variance with what has hitherto been demanded (Colossians 3:12 ff.), appear as ingratitude towards God—induces the apostle to add still further the highest motive of all for every Christian virtue (comp. Colossians 2:7, Colossians 1:12): κ. εὐχάριστοι γίνεσθε: and become ye thankful (comp. on Ephesians 4:32); in which the γίνεσθε (not equivalent to ἐστέ) requires the constant striving after this exalted aim as something not yet attained; comp. e.g. John 15:8. It was nothing but a misconception of that inner connection and of this significance of γίνεσθε, which led to the taking εὐχάρ. as amabiles, friendly, and the like (comp. Ephesians 4:32; Proverbs 11:15). So Jerome, Erasmus (not in the Paraphr.), Calvin, Vatablus, Beza, (benefici), Cornelius a Lapide, Wolf, Krebs, and many others, including Bähr, Steiger, Olshausen, and Reiche. The linguistic use of εὐχάριστος in this sense in the classical writers is well known (Xen. Cyr. ii. 2. 1, Oec. v. 10), but equally so is also its use in the sense of thankful (Xen. Cyr. viii. 3. 49; Herodian, ii. 3. 14; Diod. Sic. xviii. 28); and the N. T., in which, moreover, the adjective is nowhere else found, has, like the Apocrypha, εὐχαριστεῖν and εὐχαριστία only in the latter signification (comp. Colossians 3:17), the reference of which in our passage to God after εἰς ἣν κ. ἐκλήθ. (it is God who calls) is self-evident, but not (in opposition to Grotius and Calovius) the mutua gratitudo. The ascription of the words κ. εὐχάρ. γίν. to the interpolator, who is also supposed to have inserted ἐν εὐχαριστίᾳ in Colossians 4:2 (Holtzmann), is destitute of ground either in the language or in the matter of the passage. It is not at all easy to see why εὐχάριστος should be “as un-Pauline as εὔσπλαγχνος in Ephesians 4:32.”

[156] The Vulgate incorrectly renders: exultet. So also the Gothic.

Colossians 3:15. ἡ εἰρήνη τοῦ Χριστοῦ: “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, εὐχ. γίν.—βραβευέτω: “rule” (cf. Colossians 2:18). The word has lost its old sense “to act as umpire,” and there is no reference to a contest or a prize. The meaning is: in deciding on any course of action, let that be chosen which does not ruffle the peace within you.—εἰς ἣν καὶ ἐκλήθητε: i.e., to the enjoyment of which ye were called.—ἐν ἑνὶ σώματι: “so that ye are in one body,” result rather than aim being expressed. Disunion in the body is incompatible with the peace of individual members.—καὶ εὐχάριστοι γίνεσθε: “and become thankful,” i.e., to God for calling you, or more probably for the peace in your hearts, which is the main thought. εὐχ. might mean “gracious” (a rare sense), but this would not be weighty enough to end these exhortations.

15. the peace of God] Read, with decisive documentary evidence, the peace of Christ. Cp. John 14:27; John 16:33. It is the chastened but glad tranquillity caused by knowledge of Christ, and communion with Him, as our all-sufficient Atonement, Life, Friend, and King.

rule] Lit., arbitrate (so R.V. margin). The Lord’s peace, received and enjoyed, is to decide every internal debate between self and God, self and others; to give its casting-vote always on the side of holy love. “I have peace with God, and in God, through Christ; how can I use such a gift but for the Giver?”—The Greek verb, brabeuein, means first to act as an athletic umpire, then generally to arbitrate, then to rule. The two latter meanings blend here.

Wyclif has “enioie,” and the Rhemish (Romanist) Version “exult.” Both are from the Vulgate Latin, exsultet; this probably is a free interpretation of the Greek, which was taken to mean “to have its way,” and so, “to break forth into joy.”

in your hearts] Such settlement of debates there would quite preclude all harsh conflicts in the community.

to the which] Into which (peace).

ye are called] Cp. Ephesians 4:4, where the “call” of grace appears in a similar connexion.—On the meaning of “call,” “calling,” in the Epistles (a meaning nearly represented by the popular use of the word “conversion” in religion now) see note in this Series on Ephesians 1:18.

in one body] I.e., so as to form one body, in which now you are. Cp. again Ephesians 4:4. Each true convert was, as such, brought into Divine peace, so as to be a living unit in a divinely peaceful society.

Here for the last time in the Epistle is named the mystical Body, vivified and ruled by its glorious Head. See Colossians 1:18; Colossians 1:24, Colossians 2:19.

thankful] See below, Colossians 3:17.

Colossians 3:15. Καὶ) and, so. The connection may be inferred from Ephesians 4:3.[23]—ἡ εἰρήνη τοῦ Θεοῦ, the peace of God) Php 4:7.—βραβευέτω) a remarkable word. Hesychius has, βραβευέτω, μεσιτευέτω, μηνυσάτω, ἰθυνέσθω, Wis 10:12 : Wisdom [gave Jacob the victory, Eng Vers.] was the guide and director of Jacob in a sore conflict: therefore βραβεὐειν, is to regulate or direct a person running, until he reaches the goal. Keep in safety (φρουρήσει), Php 4:7, is nearly akin to it. Give yourselves up to the peace of God, that directs and regulates all things. An imperative after an imperative involves the signification of a future indicative.[24] Antithetical to βραβεύειν here, is καταβραβεύειν, ch. Colossians 2:18 (where see the note), having in it the notion of excess.—ἐκλήθητε, you have been called) Ephesians 4:4.—εὐχάριστοι, thankful) for that calling. This stands as a statement of subject (Propositio) in relation to what follows. The same duty is commanded, Ephesians 5:4.

[23] Where “forbearing one another in love” is followed by “endeavouring to keep the unity of the Spirit in the bond of peace,” as the consequence.—ED.

[24] “Put on charity, and let the peace of God regulate:” equivalent to, “put on charity, and then the peace of God shall regulate” or, be the regulator.—ED.

Verse 15. - And let the peace of Christ be umpire in your hearts (Colossians 1:14, 20-22; Colossians 2:18; Ephesians 2:13-18; Romans 5:1, 10; 2 Corinthians 5:18-21; Acts 10:36; Hebrews 13:20; Philippians 3:14). "Of God," the reading of the Received Text, is borrowed from Philippians 4:7, where, however, "in Christ Jesus" follows (comp. ver. 13 b, and Ephesians 4:32). "The peace of Christ" is that which he effects in reconciling men to God, and to himself as their Lord (ver. 13 b; Colossians 1:20, see note; Romans 5:1). Here is the source of inner tranquillity and health of soul (see note on "peace," Colossians 1:2; Romans 8:6-9; John 16:33); and of the outward union and harmony of the Church, the body of Christ (Ephesians 2:16; Ephesians 4:2, 3; Romans 14:15-19; Romans 15:7). In John 14:27, on the other hand, Christ's peace, his "legacy," is that which he possessed and exemplified - an idea foreign to this context. This "peace" is to "act as umpire" in the Christian's heart. The compound κατα βρὰ-βεύω ("act as umpire against you") has already been used in Colossians 2:18 (see note; also Philippians 3:14, cognate βραβεῖον) of the false teacher who, in condemning the faith of the Colossian Christians as insufficient for the attaining of "perfectness" (ver. 14) without angel worship, etc., virtually took away their prize and judged them "unworthy of eternal life." The Greek commentators seem, therefore, to be right, as against most moderns (but see Klopper on the other side), in retaining the primary sense of the verb instead of generalizing it into "rule" or the like. It stands in precise antithesis, both of sense and sound, to Colossians 2:18: "Let not the deceivers decide against you, but let the peace of Christ decide in your hearts" (Cramer's 'Catena'). "The peace of Christ" dwelling within the heart is to be the security of the Colossian believer against the threats of false teachers: "They seek to rob you of your prize; let this assure you of it." Present, conscious peace with God is a warrant of the Christian's hope of everlasting life (Romans 5:1-11; Romans 8:31-39; Romans 15:13; Ephesians 1:13, 14; 1 Thessalonians 5:23; Titus 3:7). This assurance is identical with "the witness of the Spirit" (Romans 8:15, 16; Galatians 4:6, 7; Ephesians 1:13, 14). The apostle argued in Colossians 1:4, 5 from the present faith and love of his readers to "the hope laid up for them in heaven;" here he bids them find in the peace which Christ has brought to their souls the earnest of their future bliss. It is but a generalizing of the same idea when he speaks in Philippians 4:7 of "the peace of God" as "garrisoning the heart and thoughts" against fear and doubt. Unto which also ye were called, in one body (Colossians 1:12, 18; Colossians 2:2; Ephesians 4:14-18, 1-6; Philippians 1:27, 28; 1 Corinthians 10:17; 1 Corinthians 12:12, 13; Romans 12:5). So this "peace" is to be at once their inward safeguard, and the ground of their outward union. They are to stand together in its defence (Philippians 1:27, 28). Error, which blights the Church's hope, destroys her unity. So the maintenance of that "one hope of our calling," assured by a Divine peace within the soul, unites all Christian hearts in a common cause (compare the connection of vers. 18 and 19 in Colossians 2.). With St. Paul, the peace of God's children with him and with each other is so essentially one that he speaks almost indistinguishably of both (Ephesians 2:15, 16; 2 Corinthians 13:11; 2 Thessalonians 3:16). He adds, and be ye thankful (Colossians 1:3-5, 12; Colossians 2:7; Colossians 3:17; Colossians 4:2; Ephesians 5:20); viz. "for this assurance of your future blessedness afforded by the peace of Christ within your hearts, with its outward evidence in your Christian unity." The apostle gave thanks for them on like grounds (Colossians 1:3-5: comp. 1:12-14). The command to give thanks prevails in this Epistle, as that to rejoice in Philippians. "Be" is the Greek γίνομαι ("become"); so in Ephesians 4:32; Ephesians 5:1, 17. It implies "striving after an aim as not yet realized" (Meyer: comp. John 15:8) - rather, therefore, "to be in act," "to prove" or "show one's self thankful" (see Grimm's 'Lexicon;' and comp. Romans 3:4; Luke 10:36). Colossians 3:15Peace of Christ

Which comes from Christ. See John 14:27; Ephesians 2:14.

Rule (βραβεύετω)

Lit., be umpire. Only here in the New Testament. See on Colossians 2:18. The previous references to occasions for meekness, long-suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in Colossians 2:18.

Called in one body

See Ephesians 4:4. So that ye are in one body according to your call.

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