Christene wat deur die Helse Horde gevange gehou word

19c `n Menigte Christene, wat deur die leër gevange gehou was, het agter die voorste afdelings aangeloop. Hulle was almal gewond.  Hulle was bewaak deur kleiner demone van Vrees.  Dit het gelyk asof daar meer gevangenes as demone in die leër was.  Verbasend genoeg het die gevangenes nog hul swaarde en skilde gehad, maar dit nie gebruik nie.  Dit was `n skok om te sien dat so baie gevange gehou kon word deur so min klein duiwel­tjies van Vrees.  As die Christene maar net hul wapens gebruik het, kon hulle hulself maklik bevry het, en waarskynlik groot skade berokken het aan die hele duiwelse horde.  In plaas daarvan het hulle net gedienstig saam gemarsjeer.

20a Bokant die gevangenes was die lug swart van die aasvoëls van Depressie.  Van tyd tot tyd sal `n aasvoël op die skouers van `n gevangene land en op hom opbring.  Die braaksel was veroordeling.  Wanneer braaksel `n gevangene tref, sal hy opstaan en vir `n rukkie `n bietjie reguiter marsjeer, maar sal dan inmekaar sak, selfs swakker as tevore.  Ek het weer gewonder waarom die gevangenes nie sommer die aasvoëls met hul swaarde dood maak nie, wat hulle maklik kon doen.

20b Van tyd tot tyd het van die swakker gevangenes gestruikel en geval.  Sodra hulle die grond tref sal die ander gevangenes hulle begin steek met hul swaarde, en hulle spot terwyl hulle dit doen.  Die aasvoëls kom dan en begin om die gevallenes lewendig op te vreet.  Die ander Christen-gevangenes sal net daar staan en dit goedkeurend betrag, en ook nog van tyd tot tyd die gevallene steek met hul swaarde.

20c Terwyl ek hierna kyk het ek besef dat die gevangenes dink dat die braaksel van veroordeling die waarheid vanaf God is.  Toe besef ek dat hierdie gevangenes dink dat hulle in werklikheid in God se leër marsjeer.  Dit is waarom hulle nie die klein demone van vrees of die aasvoëls dood maak nie – hulle het gedink hulle is bood­skappers vanaf God.  Die donkerte van die wolk van aasvoëls het dit vir die gevangenes so moeilik gemaak om te sien dat hulle naïef alles wat met hulle gebeur aanvaar as vanaf die Here.  Hulle het gemeen dat die mense wat gestruikel het onder God se oordeel was.  Dit is waarom hulle die gevalle mense aangeval het.  Hulle het gedink hulle help God.

21a Die enigste kos wat aan die gevangenes gegee was, was die aasvoëls se braaksel. Diegene wat geweier om die braaksel te eet, het eenvoudig swakker geword totdat hulle geval het.  Diegene wat dit wel geëet het, het vir `n rukkie sterker geword, maar met die krag van die bose.  Hulle het weer swakker word, tensy hulle die water van bitterheid, wat gedurig hulle aangebied was, gedrink het.  Die wat van die bitter water gedrink het, sal dan begin om op die ander op te gooi.  Wanneer `n gevangene dit begin doen, het `n demoon, wat vir `n geleentheid gewag het, op hom geklim en op hom gery tot by een van die voorste divisies.

21b Iets wat selfs aakliger was as die braaksel van die aasvoëls, was die walglike slym wat die duiwels geurineer en ontlas het op die Christene waarop hulle gery het.  Hierdie slym was die hoog­moed, selfsugtige ambisies, ensovoorts, wat die aard was van hul afdeling.  Die slym het die Christene egter soveel beter laat voel as die veroordeling dat hulle maklik geglo het dat die duiwels boodskappers van God was.  Hulle het werklik geglo dat die slym die salwing van die Heilige Gees was.

21c Die bose leër het my met soveel afsku vervul dat ek wou sterf.  Toe hoor ek die stem van die Here met my praat en sê: “Dit is die begin van die vyand se leër van die laaste dae.  Dit is Satan se uiterste misleiding.  Sy uiterste vernietigingsmag word in werking gestel wanneer hy Christene gebruik om mekaar aan te val.  Hy het hierdie leër deur die eeue heen gebruik, maar nog nooit was hy in staat om so baie mense vir sy bose oogmerke te gebruik soos nou nie.  Moenie bang wees nie.  Ek het ook `n leër.  Jy moet nou vasstaan en veg, want daar geen plek meer om weg te kruip vir hierdie oorlog nie.  Jy moet veg vir My koninkryk, vir waarheid, en vir hulle wat mislei is.”

22a Hierdie boodskap vanaf die Here het my so bemoedig dat ek dadelik begin skree het op die Christen-gevangenes dat hulle mislei word.  Ek het gedink hulle sou luister na my.  Toe ek dit doen het dit gelyk asof die hele leër omdraai om na my te kyk.  Die vrees en depressie wat hulle oordek het, het in my rigting begin spoel.  Ek het aanhou skree omdat ek gedink het dat die Christene wakker sou word en besef wat met hulle gebeur, maar in plaas daarvan het baie van hulle hul pyle geneem om my daarmee te skiet.  Die ander het geaarsel asof hulle nie seker was wat om van my te dink nie.  Ek besef toe dat ek dit te vroeg gedoen het, en dat dit `n baie dom fout was.

Die Helse Hordes is op Die Oorlogspad.

Helse Hordes op die Oorlogspad

16a Die demone se leër was geweldig groot.  Dit gestrek het sover as wat ek kon sien.  Dit was in afdelings verdeel, elkeen onder sy eie vaandel.  Die voorste afdelings het marsjeer onder die vaandels van Hoogmoed, Eiegereg­tigheid, Respektabiliteit, Selfsugtige Ambisies, Ongeregtige Oordeel en Jaloesie. Daar was baie ander bose afdelings wat te ver was om te sien, maar dié in die voorhoede van hierdie verskriklike horde uit die hel was die magtigste.  Die leier van hierdie leër was die Beskuldiger van ons Broeders self.

16b Die horde se wapens het ook name gehad.  Hul swaarde word genoem Intimidasie; hul spiese word genoem Verraad; hul pyle word genoem Beskuldiging, Skinder, Laster en Foutsoeke­righeid.  Verkenners en kleiner groepe duiwels, met name soos Verwerping, Bitter­heid, Ongeduld, Onvergewendheid en Wellus, is vooruitgestuur om vir die leër se hoofaanval voor te berei.

Johannes, die Doper

16c Daar was baie minder van hierdie kleiner groepe demone en verkenners, maar hulle was niks swakker as sommige van die groter afdelings wat na hulle gevolg het nie.  Hulle was minder vir strategiese redes.  Net soos Johannes die Doper `n enkele mens was, maar buitengewoon gesalf was om groot getalle mense te doop ter voorbereiding vir die koms van die Here, so het hierdie kleiner groepe demone buitengewone bose magte gehad om die massas te doop.  `n Enkele demoon van Bitterheid kon sy gif op menigtes saai, selfs hele rasse en volke.  `n Wellus-demoon sou homself heg aan `n bepaalde fliek- of musiekster of `n fliek of selfs `n advertensie, en iets uitskiet wat lyk soos vlae elektriese slym wat groot massas mense kon tref en “onsensitief” kon laat.  Hul enigste doel was om voor te berei vir die onheilige hordes wat na hulle gevolg het.

17a Die leër se aanslag was spesifiek teen die Kerk gerig, maar het enig­iemand aangeval wat dit kon.  Ek het geweet hul doel was om `n beweging van God, wat groot getalle mense in die kerk sou inbring, te voorkom.

17b Die belangrikste strategie van hierdie leër was om onmin te saai en om verhouding op alle vlakke te versuur; tussen gemeentes, tussen gemeentes en hul leraars, tussen egpare, tussen kinders en ouers en selfs tussen kinders.  Die verken­ners word uitgestuur om die openinge in hierdie gemeentes, families en individue op te spoor wat uitgebuit en groter gemaak kon word deur Verwerping, Bitterheid, Wellus, ens.  Dan stroom die divisies, wat agter hulle aan kom, deur die openinge en oorweldig hul slagoffers heeltemal.

17c Die skokkendste deel van hierdie visioen was dat die horde nie op perde gery het nie, maar in hoofsaak op Christene!  Die meeste van die Christene was goed geklee, en het vernaam, verfynd en geleerd gelyk, maar daar was ook mense uit elke vlak van die samelewing.  Hierdie mense het Christelike waarhede bely om hul gewetes te sus, maar hul lewens was in ooreenstemming met die magte van die duisternis.  Hoe meer hulle toegegee het aan hierdie magte, hoe groter het die demone, wat aan hul toegeken is, geword en hoe makliker kon die demone hul dade beheer.

18a Die meeste van die gelowiges het meer as een demoon gehad, maar een van hulle was altyd duidelik in beheer.  Die aard van die een wat in beheer was, het bepaal in watter afdeling dit marsjeer.  Al het al die afdelings saam marsjeer, het dit ook gelyk asof die hele leër op die drumpel van chaos was.  Die duiwels van haat het byvoorbeeld die ander duiwels gehaat net soveel as wat hulle die Christene gehaat het.  Die duiwels van jaloesie was almal op mekaar jaloers.  Die enigste manier waarop die leiers van hierdie horde kon voorkom dat die demone teen mekaar veg, was om hul haat en jaloesie te fokus op die Christene waarop hulle gery het.  Daar het egter gereeld gevegte tussen hierdie mense uitgebreek.  Ek het geweet dat dit was hoe sommige van die leërs, wat volgens die Bybel teen Israel opgestaan het, uiteindelik hulself vernietig het.  Toe hul planne teen Israel gefnuik is, was hul woede onbeheerbaar en hulle het eenvoudig teen mekaar begin veg.

18b Ek het opgemerk dat die duiwels bo-op die Christene gery het, en nie binne-in hulle was, soos wat die geval was met die nie-Christene nie.  Dit was duidelik dat die Christene net moes ophou saamstem met hul duiwels om van hulle bevry te word.  Byvoorbeeld, as `n Christen waarop `n demoon van jaloesie gery het, net begin het om die jaloesie te bevraag­teken, dan het die demoon baie vinnig swakker geword.  Wanneer dit gebeur roep die swakker-

Kwoteer Bybelverse

wordende demoon hard uit.  Die leier van die afdeling sal dan al die duiwels rondom die Christen aansê om daardie Christen aan te val totdat die bitterheid, ens. weer in hom opbou.  En as dit nie werk nie, sal die demone begin om Skrifgedeeltes te kwoteer wat verdraai word om die bitterheid, beskuldi­gings ens. te regverdig.

19a Dit was duidelik dat die mag van die duiwels bykans heeltemal op die mag van misleiding gebaseer was, maar hulle het die Christene tot so ʼn mate mislei dat hulle die Christene kon gebruik en die Christene sou dink dat hulle deur God gebruik word.  Dit het gebeur omdat amper almal vaandels van eiegeregtigheid gedra het sodat die mar­sjeerders nie eens die vaandels kon sien wat die ware aard van die afdelings aandui nie.

19b Toe ek na die agterhoede van die leër kyk, het ek die gevolg van die Be­skul­diger self gesien.  Ek het sy strategie begin verstaan en ek was verstom oor hoe eenvoudig dit was.  Hy het geweet dat `n verdeelde huis nie kan staan nie, en hierdie leër verteenwoordig `n poging om soveel verdeeld­heid in die kerk te saai dat die kerk heetemal die genade sal verbeur.  Dit was duidelik dat die enigste manier waarop hy dit kon bereik was deur om Christene te gebruik om teen hul eie broers te veg.  Dit is waarom bykans almal in die voorste linies Christene was, of dan ten minste belydende Christene.  Elke tree wat hierdie misleide gelowi­ges geneem het in gehoorsaamheid aan die Beskuldiger, het sy mag oor hulle versterk.  Dit het sy selfvertroue en die selfvertroue van sy bevelvoerders laat toeneem en die leër laat vorder en vorentoe marsjeer.  Dit was duidelik dat die mag van die leër daarvan afhang dat hierdie Christene saamgaan met die werkswyse van die bose.

Interpretasie

Die “Beskuldiger van ons Broeders” (16a) is die slang van ouds, wat ook duiwel en Satan genoem word (Op. 12:9-10).  Sy strategie is om mense, wat voorgee Christene te wees, maar lewe ooreenkomstig die beginsels van die magte van die duisternis, te gebruik om orals verdeeldheid te saai.  Satan het verreweg die grootste deel van die Christendom onder sy beheer.

Volgende: Christene wat deur die Helse Horde gevange gehou word

Colossian 2:16; Annual Sabbaths or Weekly?

The “Sabbath” in Colossians 2:16 does not refer to the annual Sabbaths, but to the weekly Sabbath, because the phrase “festivals, new moons, or Sabbaths”:

► Implies an annual, monthly and weekly sequence;
► Includes all of Israel’s holy days, also the weekly Sabbath.
► Already includes the annual Sabbaths in the “festivals”.

Different Laws

The weekly and annual Sabbaths are required by different Laws:

Weekly Sabbath

The weekly Sabbath is required by the Ten Commandments, which God wrote with own His finger on both sides of two stone tablets (Ex. 31:18; Deut. 9:10; Ex. 32:15-16; Deut. 4:13).  These stone tablets were put inside the Ark of the Covenant (Deut. 10:5), signifying that the Ten Commandments were at the center of the covenant.

Annual Sabbaths

The instructions for annual Sabbaths were contained in a book which was written up by Moses (Ex. 17:14; 24:4; Deut. 31:24, 26).  This book became known as the “Law of Moses” (Joshua 8:31; 23:6; 2 Kings 14:6; 2Chron. 34:14; etc.) or the “book of Moses” (2Chron. 35:12; Ezra 6:18; etc.).  It was kept “beside the Ark of the Covenant” (Deut. 31:26).  To quote typical verses:

just as Moses the servant of the LORD had commanded the sons of Israel, as it is written in the book of the law of Moses” (Jos. 8:31).

Take this Book of the Law, and put it beside the ark of the covenant of the LORD your God, that it may be there as a witness against you” (Deut. 31:26).

The annual Sabbaths were part of the seven annual feasts, and fell, like our annual holidays, on any day of the week.

Origin

Another important distinction between the weekly and annual Sabbaths is their origin:

The Seventh Day was blessed and sanctified at creation (Gen. 2:1-3).  Christ therefore could say that the Sabbath was made for man (all people) (Mark 2:27).  Many people are unable to believe the creation account, but at least must agree that Moses and Christ believed that the seventh day was sanctified at creation.

The annual Sabbaths were given to the Jews specifically, thousands of years later.

Which Sabbath is intended in Colossians 2:16?

It is sometimes said that the “Sabbath” in Colossians 2:16 does not refer to the weekly seventh day Sabbath, but to the annual Sabbaths.

Hebrews 10

This view is argued as follows:

The Sabbath in Col. 2:16 is “a shadow of things to come” (2:17).  A shadow, in this sense, is an image of a major future event.

Hebrews 10:1-10 also mentions a “shadow” and “things to come”.  In Hebrews 10 the “shadow” is the Jewish sacrificial system and the “things to come” are “the offering of the body of Jesus Christ” (Hebr. 10:10).

The CrossIt is then assumed that the “things to come” in Colossians 2:17 also refer to is “the offering of the body of Jesus Christ”.

Since “the offering of the body of Jesus Christ” is God’s solution to the sin problem, any shadow of His death must have been instituted after the entrance of sin into this world.  Since the Sabbaths in 2:16 are then a shadow of His death, they cannot refer to the weekly Sabbath because the weekly Sabbath was sanctified before sin (Exodus 20:8, 11).  It can only be the annual Sabbaths (Lev. 23).

The flaw in this argument is the assumption that the “things to come” refer to “the offering of the body of Jesus Christ”.  Colossians 2:16-17, which was written nearly 30 years after Christ’s death, says that the special days and Sabbaths “are (now, today) a shadow of things to come (in the future)”.  This means that the special days in 2:16-17, including the Sabbaths, do not point to Christ’s death, but to His second coming and the renewal of all things.  It is argued below that the festivals and annual Sabbaths do also point to the renewal of all things, but the same applies to the weekly Sabbath.  Hebrews 4 describes the weekly Sabbath as a shadow of the eternal rest in the new heavens and new earth.  The Sabbaths in Colossians 2:16 may therefore include the weekly Sabbath.

Sabbaths (Plural)

A second argument sometimes used, to show that the “Sabbath” in Colossians 2:16 refers to the annual Sabbaths, is that the Greek term for Sabbath in Colossians 2:16 is plural in form (sabbaton) and that it is better to apply it to the annual Sabbaths, of which there were many in a year.  But this argument does not hold because sabbaton is quite frequently translated “Sabbath” (singular) because the context indicates that it must be singular, for instance:

At that time Jesus went through the grainfields on the Sabbath (Sabbaton)” (Mat 12:1; see also verses 2, 5, 8, 10, 11 and 12).

But pray that your flight will not be in the winter, or on a Sabbath (Sabbaton)” (Mat 24:20).

Matthew 28:1, “Now after the Sabbath (Sabbaton)

They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach” (Mar 1:21).

Luke 4:16, “He entered the synagogue on the Sabbath

Acts 16:13, “And on the Sabbath day

It is the Weekly Sabbath.

Further proof that the Sabbath in 2:16-17 refers to the weekly Sabbath includes the following:

Firstly, the sequencefestivals, new moons, or Sabbaths” is found several times in the Old Testament (2 Chron. 2:4; 31:3; Neh. 10:33; Eze. 45:17; Hosea 2:11) and also several times in literature outside the Bible (Jub. 1:14; Jos. Ber. 3:11; Justin, Dialogue 8:4.).  At times the order is reversed, but “new moon” is always in the middle.  Since the festivals were annual and the new moons were monthly, the sequence implies that the Sabbaths were weekly.

Secondly, the phrase “festivals, new moons, or Sabbaths” was used as a composite technical term to refer to all of Israel’s holy days, which means that this phrase must include the Sabbath.   See the separate discussion of “Feasts … New Moons … Sabbaths” for more detail.

This is confirmed by Numbers 23, which lists Israel’s holy days, including the weekly Sabbath.  The implication is that the weekly Sabbath was regarded as part of the system of holy days.

Thirdly, all the verses that refer to the sequence “festivals … new moons … Sabbaths” actually are a summary of the daily, weekly, monthly and annual sacrifices prescribed in Numbers 28.  Many of these verses that refer to the sequence “festivals … new moons … Sabbaths” refer explicitly to sacrifices, for instance:

to offer all burnt offerings to the LORD, on the sabbaths, the new moons and the fixed festivals” (1Chr. 23:31).

The Sabbath in Colossians 2:16 at least includes the weekly Sabbaths because Colossians 2:16 is based on Numbers 28, and Numbers 28 include sacrifices for the weekly Sabbath:

  • Daily:a continual burnt offering every day” (v3-8)
  • Weekly:on the sabbath day … every sabbath” (28:9-10)
  • Monthly:at the beginning of each of your month” (new moons) (28:11-15), and
  • Annual: the feast days (28:16-40); “the LORD’S Passover” (v16), “feast, unleavened bread” (v17) and “the day of the first fruits” (v26).

Fourthly, the annual Sabbaths are already included in the “festivals” in the sequence “festivals … new moon … Sabbath day” (2:16).  If “a Sabbath day” meant the annual Sabbaths there would be a needless repetition.

The evidence is therefore that the Sabbath in 2:16-17 refers to the weekly Sabbath.

TO: Colossians Table of Contents

TO: General Table of Contents

Meros in Colossians 2:16 – Let no man therefore judge you

Colossians 2:16The KJV translates Colossians 2:16 to say let no man therefore judge you “in respect of” the Sabbath, which might be understood as saying that the Colossian Christians were criticized for observing or not observing the Sabbath.  To say that the Colossians were criticized for a part of the Sabbath cannot mean that they were criticized for keeping or not keeping these holy days.  It can only mean that they were criticized for HOW they observe the Sabbath.  This implies that the Colossians did observe these holy days.

The Greek words of Colossians 2:16, and their English equivalents, according to an interlinear translation, are as follows:

Not – oun therefore – tis anyone – hymas you – krinetō let judge – en in – brōsei food – kai or – en in – posei drink – ē or – en in – merei part of heortēs to a feast – ē or – neomēnias a new moon – ē or sabbatōn a Sabbath

This article focusses on the Greek words ‘en merei’.  The KJV  translates this phrase as “in respect to”:

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days (2:16).

‘En merei’ is derived from the noun meros.  Meros literally means:

  • a part something or
  • a piece something or
  • a portion something or
  • one aspect of something, as opposed to a whole.

Nowhere else in the New Testament is meros translated as “in respect to”.  Below all 39 instances of the word meros in the New Testament is analyzed:

In the vast majority of instances it indicates a part of something, namely:

  • part of a geographical area,
  • part of a group of people,
  • part of a body,
  • part of some assets,
  • part of a fish,
  • part of a garment,
  • part of a boat,
  • part of a body of knowledge,
  • part of a period of time,
  • part of a city and
  • part of human

In a small number of instances it indicates that a person shares in something, namely sharing in God’s kingdom, sharing in an event and sharing in an eternal inheritance.  But to say that somebody shares in something still has the meaning of a part of a bigger whole.

Since meros consistently refers to a part of something, 2:16 should be translated as “Let no man therefore judge you  in meat, or in drink, or in part of an holyday, or of the new moon, or of the sabbath days”.  Please consider the important difference between “in respect to” and “in part of”:

In respect to” may imply that the Colossian Christians were judged for keeping or not keeping these holy days OR for how they kept these holy days.

The phrase “in a part of” cannot mean that the Colossians were judged for keeping or not keeping these holy days.  “In a part of” can only mean that the Colossian Christians were judged for an aspect of the holy days, not for the holy days as such.  This implies that the Colossians did observe these holy days, and that Paul is saying that they should not be judged for any part there-of.

The KJV translation is generally extremely reliable, and it is with unease that I go against the KJV of Colossians 2:16.  But it must be pointed out that all translations are interpretations, and that the standard interpretation of theologians is that the Colossian heresy was syncretic in nature; combining Jewish and pagan ideas.  They therefore translate meros as “in respect to” because they believe that 2:16 warns against Sabbath observance.

The proposal here is that we read these verses in their context.  As discussed in the article on 2:16, the church, less than 30 years after Christ’s death, when the letter to the Colossians was written, still observed the Sabbath and the Jewish Festivals, for the church at first was entirely Jewish, and even today we observe some of the Jewish Festivals, such as Passover (Easter) and Pentecost.  The Jews observed these days in anticipation of what these feasts pointed to.  Christians keep these feasts to remember what happened 2000 years ago.

In the Jewish tradition the specials days were days of gladness, eating and drinking (See, for instance, Nehemiah 8:9-11).  But the Colossian deceivers were ascetic and adhered to principles of “self-abasement and severe treatment of the body” (2:23), with rules such as “Do not handle, do not taste, do not touch”.  They were therefore critical of the feasting practices of the Christians in their community.  (See Pagan nature of the Colossian Deception).  They judged the Christians, not for observing these special days, but for HOW the special days were kept.

Analysis of the use of the word Meros in the New Testament

The following are all the instance of the Greek word meros in the New Testament; 39 verses in total.  Only in Colossians 2:16 it is translated as “in respect to”.  In most instances it is translated to refer to a part of some larger entity, such as:

  • Part of a geographical area, for instance “regions of” or “district” of a larger area (Mat 2:22; 15:21; 16:13; Mark 8:10; Acts 2:10; 20:2), “the upper country” (Acts 19:1), and “the lower parts of the earth” (Eph 4:9).
  • Part of a group of people, such as “one group were Sadducees and the other Pharisees” (Act 23:6) “the Pharisaic party” (Acts 23:9)(Mat 24:51; Luke 12:46; Rom 11:25; 1Co 12:27) “a place with the unbelievers” (Luk 12:46), “a place with the hypocrites” (Mat. 24:51).  Rom 11:25 indicates that “a partial hardening has happened to Israel” this is understood as that a part of Israel is hardened.
  • Part of a body (Luke 11:36)
  • Part of assets, such as “the share of the estate” (Luke 15:12), “a portion of it (money)” (Acts 5:2); Act 19:26-27)
  • Part of a fish, such as “a piece of a broiled fish” (Luke 24:42)
  • A part of a garment, such as “His outer garments and made four parts, a part to every soldier” (John 19:23)
  • Part of a boat, namely “the right-hand side of the boat” (John 21:6)
  • Part of a body of knowledge, such as “For we know in part and we prophesy in part” (1Co 13:9) and “I know in part, but then I will know fully” (1Co 13:12), “in part I believe it” (1Co 11:18), “I have written very boldly to you on some points so as to remind you again” (Rom. 15:15), “you also partially did understand” (2Co 1:14), “of these things we cannot now speak in detail” (Hebr. 9:5 – stated differently: we cannot speak of the parts of these things), “But I have sent the brethren, in order that our boasting about you may not be made empty in this case” (2Co 9:3)
  • Part of a period of time, such as “enjoyed your company for a while” (Rom 15:24) “each in turn” (1Co 14:27)
  • A part of a city, namely “The great city was split into three parts” (Rev 16:19)
  • A part of human existence.  Acts 19:26-27 refers to idol-worship or the making of idols as “this trade of (part of) ours”

In all of these instances meros is used for a part of something. In the following instances it refers to a small share of something much larger, namely for a person to:

  • Share in an event, such as “Blessed and holy is the one who has a part in the first resurrection” (Rev 20:6)
  •  Share in an eternal inheritance, such as “their part will be in the lake that burns with fire and brimstone” (Rev 21:8), or “God will take away his part from the tree of life” (Rev 22:19).
  • Share in God’s kingdom, such as “you have no part with Me (Christ)” (John 13:8) “you are Christ’s body, and individually members of it” (1Co 12:27), “from whom …. according to the proper working of each individual part (the whole body)” (Eph 4:16).

To say that somebody shares in God’s kingdom still refers to a small part of something much larger.

The remaining two instances are more difficult to classify.  In one instance it means “in some degree”, namely “he has caused sorrow not to me, but in some degree … to all of you” (2Co 2:5), which is still part of the full possible extent.  In the last remaining instance it is used to compare a smaller glory to a larger glory:

For indeed what had glory (the ministry of condemnation), in this case has no glory because of the glory that surpasses it (the glory ministry of righteousness). (2Co 3:9-10)

It should therefore be clear that:

  • 2:16 is the only place in the New Testament where mero is translated as “in respect to”.
  • Meros is refers to a part of something.

TO: Colossians Table of Contents

TO: General Table of Contents