plhroforiva pivstew" . Col. 2:2 hJ plhroforiva th'" sunevsew" . It describes the fulness, the full measure, of hope. The word plhroforiva (not found in classical writers) is always taken passively in N. T. (fulness not fulfilling); and it seems better to understand it here of the full development of hope than of the full assurance of hope (1 Thess. 1:5).
Such zeal issuing in such growing hope must be exercised until the end of the present period of trial and discipline: compare Heb. 3:6 note mevcri tevlou" . The interpretation till it is consummated is contrary to the usage of the phrase. On the Christian function of hope see 3:6; 10:23 notes.
6:12. i{na mh; nwqroi; gevn., mim. dev ...] that ye become not sluggish, but imitators ..., Vulg. ut non segnes efficiamini (d ne sitis aegri ) verum imitatores ... The object of the Apostle's desire was that the Hebrews might avoid an imminent peril, and strive after a great ideal. If hope failed to have her perfect work the dulness which had already come over their powers of spiritual intelligence would extend to the whole of life (v. 11 nwqroi; tai'" ajkoai'" ). In this one definite respect they had become dull (v. 11, gegovnate ): the danger was lest they should become dull absolutely ( i{na mh; gevnhsqe n. ). On the other hand if hope were kindled they would be enabled to imitate the heroes of faith.
The word
mimhthv"
(which should be rendered closely
imitator
and not
follower
) is found here only in the Epistle. Elsewhere in the N. T. it is peculiar to St Paul (five times). The word occurs as a false reading in 1 Pet. 3:13.
tw'n dia; p. kai; makr.
...
ejpagg.
] The model of Christian effort is offered
by those who through the exercise of the characteristic graces of faith and long-suffering are even now realising in a true sense the promises of God. Faith is the essential principle through which the blessing is gained, and long-suffering marks the circumstance under which faith has to be maintained. The two graces of patience (
uJpomonhv
) and faith are combined in Apoc. 13:10 (14:12); James 1:3; 2 Thess. 1:4.
The word makroqumiva and its cognates are very rarely found except in Biblical Greek (Plutarch). Some form of the class occurs in each group of the writings of the N. T. except the writings of St John. It is important to distinguish makroqumiva from uJpomonhv , with which it is often confounded by the Latin Versions. JUpomonhv (Heb. 10:36; 12:1) suggests the pressure of distinct trials which have to be borne. Makroqumiva expresses the trial of unsatisfied desire. So God bears with men who fail to fulfil His will (Rom. 2:4; 9:22; 1 Tim. 1:16; 1 Pet. 3:20; 2 Pet. 3:15 tou' kurivou ); and in their place men seek to imitate His long-suffering: 1 Thess. 5:14; Gal. 5:22; Eph. 4:2; Col. 3:12; 2 Tim. 4:2; James 5:7 f.
Makroqumiva and uJpomonhv occur together 2 Cor. 6:4, 6 ejn uJpomonh'/ pollh'/, ejn qlivyesin ... ejn gnwvsei, ejn makroqumiva/, ejn crhstovthti ...Col. 1:11 eij" pa'san uJpomonh;n kai; makroqumivan . 2 Tim. 3:10 th'/ pivstei, th'/ makroqumiva/, th'/ ajgavph/, th'/ uJpomonh'/ . James 5:10 f.
The contrast lies in 1 Cor. 13:4, 7
hJ ajgavph makroqumei'
...
pavnta uJpomevnei
.
klhronomouvntwn
]
who......inherit
, Vulg.
hereditabunt
, d e
potiuntur.
The participle is a strict present. Believers even now enter on their inheritance (Heb. 4:3), and with them the saints of old time enjoy the fulfilment of that for which they looked (Heb. 12:22 ff.).