Colossians 1:21

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Colossians 1:21 in Multiple Translations

Berean Standard Bible BSB

Once you were alienated from God and were hostile in your minds, engaging in evil deeds.

King James Version KJV

And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

American Standard Version ASV

And you, being in time past alienated and enemies in your mind in your evil works,

Bible in Basic English BBE

And you, who in the past were cut off and at war with God in your minds through evil works, he has now made one

Free Bible Version FBV

You once were alienated from God, enemies in the way you thought and the way you acted,

Geneva Bible 1599 GNV

And you which were in times past strangers and enemies, because your mindes were set in euill workes, hath he nowe also reconciled,

Young's Literal Translation YLT

And you — once being alienated, and enemies in the mind, in the evil works, yet now did he reconcile,

World English Bible WEB

You, being in past times alienated and enemies in your mind in your evil deeds,

Noah Webster Bible WBS

And you, that were formerly alienated and enemies in your mind by wicked works, yet now hath he reconciled,

Douay-Rheims 1899 DRV

And you, whereas you were some time alienated and enemies in mind in evil works:

Translation for Translators T4T

As for you, although formerly God considered you his enemies (OR, God considered you as alienated from him) and although you were formerly hostile to God because you thought evil thoughts and because you did evil deeds,

Plain English Version PEV

And I’m talking about you too. At first you were not God’s friends. You were his enemies. You always thought in a bad way, and then you did bad things.

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Berean Amplified Bible — Colossians 1:21

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Word Study

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Colossians 1:21 Interlinear (Deep Study)

BIB

GRK και υμας ποτε οντας απηλλοτριωμενους και εχθρους τη διανοια εν τοις εργοις τοις πονηροις νυνι δε αποκατηλλαξεν

και kai G2532 and Conj

υμας su G4771 you Pron-2AP

ποτε pote G4218 once/when Particle

οντας eimi G1510 to be Verb-PAP-APM

απηλλοτριωμενους apallotrioō G526 to alienate Verb-RPP-APM

και kai G2532 and Conj

εχθρους echthros G2190 enemy Adj-APM

τη ho G3588 the/this/who Art-DSF

διανοια dianoia G1271 mind Noun-DSF

εν en G1722 in/on/among Prep

τοις ho G3588 the/this/who Art-DPN

εργοις ergon G2041 work Noun-DPN

τοις ho G3588 the/this/who Art-DPN

πονηροις ponēros G4190 evil/bad Adj-DPN

νυνι nuni G3570 now Adv

δε de G1161 then Conj

αποκατηλλαξεν apokatallassō G604 to reconcile Verb-AAI-3S

Greek Word Study

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Greek Word Reference — Colossians 1:21

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ποτε pote G4218 "once/when" Particle

This word means once or when, referring to a time in the past or future. Paul used it in Romans 7:9 and Galatians 1:13 to talk about his life before meeting Jesus. It can also mean ever or at some point.

Definition: ποτέ enclitic particle, __1. once, formerly, sometime: of the past, Jhn.9:13 Rom.7:9 11:30, Gal.1:13, 23 2:6 (Lft., in l), Eph.2:2-3, 11 2:13 5:8, Col.1:21 3:7, 1Th.2:5, Tit.3:3, Phm 11, 1Pe.2:10 3:5 3:20; ἤδη ποτέ, now at length, Php.4:10; of the fut., Luk.22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Rom.1:10. __2. ever: after a neg., Eph.5:29, 2Pe.1:10 1:21; in a question, τίς π., 1Co.9:7, Heb.1:5, 13.† (AS)

Usage: Occurs in 28 NT verses. KJV: afore-(any, some-)time(-s), at length (the last), (+ n- )ever, in the old time, in time past, once, when See also: 1 Corinthians 9:7; Ephesians 5:29; 1 Peter 2:10.

οντας eimi G1510 "to be" Verb-PAP-APM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

απηλλοτριωμενους apallotrioō G526 "to alienate" Verb-RPP-APM

To be alienated or separated from something, like being estranged from God, as in Ephesians 2:12 and 4:18.

Definition: ἀπ-αλλοτριόω, -ῶ [in LXX for זוּר, H5110 etc. ;] to alienate, estrange; pass.: Eph.2:12 4:18, Col.1:21 (MM, VGT, see word; Cremer, 95, 633).† (AS)

Usage: Occurs in 3 NT verses. KJV: alienate, be alien See also: Colossians 1:21; Ephesians 2:12; Ephesians 4:18.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εχθρους echthros G2190 "enemy" Adj-APM

Enemy refers to someone who is hostile or hateful, like Satan or a personal adversary. It is used in Romans 11:28 and Matthew 13:28 to describe those who oppose God or His people. This concept is important for understanding spiritual warfare.

Definition: ἐχθρός, -ά, -όν (ἔχθος, hatred), [in LXX chiefly for אֵיבָה, also for עָר, etc. ;] __1. hated, hateful (Hom.): opposite to ἀγαπητός, Rom.11:28. __2. Actively, hating, hostile: Rom.5:10, 1Co.15:25, 2Th.3:15; with genitive of person(s) (cl.), Jas.4:4; τ. διανοίᾳ, Col.1:21; ἐ. ἄνθρωπος, Mat.13:28; as subst., ὁ ἐ., an enemy, 1Co.15:26; the devil, Mat.13:39, Luk.10:19; with genitive of person(s), Mat.22:44 Mrk.12:36, Luk.20:43, Act.2:35, 1Co.15:25, Heb.1:13 10:13" (LXX) ; Mat.5:43-44 10:36 13:25, Luk.1:71, 74 6:27, 35 19:27, 43, Rom.12:20, Gal.4:16, Rev.11:5, 12; with genitive of thing(s), Act.13:10, Php.3:18.† (AS)

Usage: Occurs in 32 NT verses. KJV: enemy, foe See also: 1 Corinthians 15:25; Luke 19:43; Hebrews 1:13.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

διανοια dianoia G1271 "mind" Noun-DSF

The mind or understanding, like the faculties of the heart. This word describes the ability to think and reason, as seen in Luke 1:51 and Ephesians 4:18. It's about the way we think and understand things.

Definition: διάνοια, -ας, ἡ [in LXX chiefly for לֵב, לֵבָב ;] the understanding, mind: Luk.1:51, Eph.4:18, Col.1:21, 1Pe.1:13, 2Pe.3:1, 1Jn.5:20; pl., Eph.2:3; in quotations from LXX, Mat.22:37, Mrk.12:30, Luk.10:27, Heb.8:10 10:16 (Cremer, 79, 438).† (AS)

Usage: Occurs in 12 NT verses. KJV: imagination, mind, understanding See also: 1 John 5:20; Hebrews 8:10; 1 Peter 1:13.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τοις ho G3588 "the/this/who" Art-DPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εργοις ergon G2041 "work" Noun-DPN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

τοις ho G3588 "the/this/who" Art-DPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πονηροις ponēros G4190 "evil/bad" Adj-DPN

The Greek word for evil or bad, describing something that causes harm or is morally wrong, used in the New Testament to describe people and things, like in Matthew 7:11 and Ephesians 5:16.

Definition: πονηρός, -ά, -όν (πονέω, to toil), [in LXX chiefly for רַע ;] __1. __(a) of persons, oppressed by toils (Hes.); __(b) of things, toilsome, painful (καιρός, Sir.51:12): Eph.5:16 6:13 Rev.16:2. __2. bad, worthless; __(a) in physical sense: καρπός, Mat.7:17-18; __(b) in ethical sense, bad, evil, wicked; __(α) of persons: Mat.7:11 12:34-35 18:32 25:26, Luk.6:45 11:13 19:22, Act.17:5, 2Th.3:2, 2Ti.3:13; γενεά, Mat.12:39, 45 16:4, Luk.11:29; πνεῦμια, Mat.12:45, Luk.7:21 8:2 11:26, Act.19:12-13, 15-16; as subst., οἱ π., opposite to δίκαιοι, Mat.13:49; to ἀγαθοί, Mat.5:45 22:10; οἱ ἀχάριστοι καὶ π., Luk.6:35; sing., ὁ π., Mat.5:39, 1Co.5:13; id. esp. of Satan, the evil one, Mat.5:37 6:13 (see Lft., Notes, 125 ff.; but cf. McN, in l) Mat.13:19, 38, Luk.11:4 (WH, R, om.), Jhn.17:15, Eph.6:16, 2Th.3:3 (Lft., Notes, l.with), 1Jn.2:13-14 Jn 3:12 Jn 5:18-19; __(β) of things: Mat.5:11 12:35 15:19, Luk.6:22, 45, Jhn.3:19 7:7, Act.18:14 25:18, Gal.1:4, Col.1:21, 1Ti.6:4, 2Ti.4:18, Heb.3:12 10:22, Jas.2:4 4:16, 1Jn.3:12, II Jn 11, 3Jn.10; ὀφθαλμός (which see), Mat.6:23 20:15, Mrk.7:22, Luk.11:34; as subst., neut., τὸ π., Act.28:21, 1Th.5:22; opposite to ἀγαθόν, Luk.6:45, Rom.12:9; pl., Mat.9:4, Mrk.7:23, Luk.3:19. † SYN.: see: ἄθεσμος (AS)

Usage: Occurs in 72 NT verses. KJV: bad, evil, grievous, harm, lewd, malicious, wicked(-ness) See also: 1 Corinthians 5:13; Luke 6:45; Hebrews 3:12.

νυνι nuni G3570 "now" Adv

Now refers to the present time, as seen in Acts 24:13 and Romans 15:23. It is used to indicate something is happening at this moment.

Definition: νῦνί an Attic strengthened form of νῦν (in cl. always of time, and most often strictly of the pres.), [in LXX : Job.5:1-27, Psa.2:1-12, 1-12, 4Ma.4:1-26, Ep. Je* ;] now; __1. of time: with praes., Act.24:13, Rom.15:23, 25, 1Co.13:13, 2Co.8:11 8:22, Phm 9 11; with pf., Rom.3:21; with pret., Rom.6:22 11:30 (WH, mg.) Rom.7:6, Eph.2:13, Col.1:21 3:8; ἡ ν. ἀπολογία, Act.22:1. __2. Of logical sequence (not so in cl.): Rom.7:17, 1Co.5:11 (νῦν, WH) 1Co.12:18 (νῦν, WH, txt.) 1Co.15:20, Heb.8:6 (νῦν, WH, txt.), Heb.9:26 (cf. WM, 24, 579n).† (AS)

Usage: Occurs in 20 NT verses. KJV: now See also: 1 Corinthians 12:18; Ephesians 2:13; Hebrews 8:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αποκατηλλαξεν apokatallassō G604 "to reconcile" Verb-AAI-3S

This Greek word means to fully reconcile, as seen in Ephesians 2:16 and Colossians 1:20-21, where God reconciles people to Himself. It signifies a complete restoration of relationship. This concept is central to the New Testament's message of salvation.

Definition: ἀπο-κατ-αλλάσσω (cf. καταλλάσσω: ἀπό here signifies completely, see Lft., Col., l.with; Ellic., Eph., l.with; but also Mey., Eph., l.with), to reconcile completely: Eph.2:16, Col.1:20-21.† (AS)

Usage: Occurs in 3 NT verses. KJV: reconcile See also: Colossians 1:20; Colossians 1:21; Ephesians 2:16.

Study Notes — Colossians 1:21

Show Verse Quote Highlights

Context
Cross References
Colossians 1:21 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Colossians 1:21
Jamieson-Fausset-Brown on Colossians 1:21
Matthew Poole's Commentary on Colossians 1:21
Trapp's Commentary on Colossians 1:21
Ellicott's Commentary on Colossians 1:21
Adam Clarke's Commentary on Colossians 1:21
Cambridge Bible on Colossians 1:21
Barnes' Notes on Colossians 1:21
Whedon's Commentary on Colossians 1:21
Sermons on Colossians 1:21

Context — The Supremacy of the Son

19For God was pleased to have all His fullness dwell in Him, 20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.

21Once you were alienated from God and were hostile in your minds, engaging in evil deeds.

22But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— 23if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

Cross References

	Reference	Text (BSB)
1	Ephesians 2:12	remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.
2	Titus 3:3–7	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit. This is the Spirit He poured out on us abundantly through Jesus Christ our Savior, so that, having been justified by His grace, we would become heirs with the hope of eternal life.
3	Ephesians 2:1–3	And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
4	Ephesians 4:18	They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.
5	Romans 5:9–10	Therefore, since we have now been justified by His blood, how much more shall we be saved from wrath through Him! For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!
6	Ephesians 2:19	Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household,
7	1 Corinthians 6:9–11	Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.
8	Romans 8:7–8	because the mind of the flesh is hostile to God: It does not submit to God’s law, nor can it do so. Those controlled by the flesh cannot please God.
9	Titus 1:15–16	To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled. They profess to know God, but by their actions they deny Him. They are detestable, disobedient, and unfit for any good deed.
10	Romans 1:30	slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.

Colossians 1:21 Summary

[This verse reminds us that before we became believers, we were separated from God and actually opposed to Him in our thoughts and actions, as seen in Ephesians 2:12. But through the work of Christ, we have been reconciled to God, as stated in Colossians 1:22. This means that we can now have a relationship with Him and live a new life, free from the power of sin, as seen in Romans 6:4. As we reflect on this verse, let's remember the greatness of God's love for us and the amazing gift of salvation we've received, as mentioned in John 3:16.]

Frequently Asked Questions

What does it mean to be alienated from God?

To be alienated from God means to be separated from Him, which is a result of our sin, as seen in Isaiah 59:2, and it affects our relationship with Him, making us enemies in our minds, as stated in Romans 8:7.

Why were we hostile in our minds towards God?

We were hostile in our minds towards God because of our sinful nature, which leads us to rebel against God's authority, as seen in Ephesians 2:3, and this hostility is only overcome through the reconciling work of Christ, as mentioned in Colossians 1:20.

What are the evil deeds mentioned in this verse?

The evil deeds mentioned in this verse refer to the sinful actions that result from our alienation from God and our hostility towards Him, as seen in Galatians 5:19-21, which lists various works of the flesh, and are only overcome through the power of Christ, as stated in Romans 6:14.

How does this verse relate to our current state as believers?

This verse serves as a reminder of our past state, but as believers, we have been reconciled to God through Christ, as stated in Colossians 1:22, and are now called to live a new life, free from the power of sin, as seen in Romans 6:4, and to walk in the Spirit, as mentioned in Galatians 5:16.

Reflection Questions

What are some ways in which I was alienated from God before I became a believer, and how has Christ reconciled me to God?
In what ways do I still struggle with hostility towards God in my mind, and how can I overcome this through the power of Christ?
What are some evil deeds that I used to engage in before I became a believer, and how has God delivered me from them?
How can I use my testimony of being alienated from God and then reconciled to Him to share the gospel with others, as seen in Psalm 107:2?

Gill's Exposition on Colossians 1:21

And you that were sometime alienated,.... The general blessing of grace and reconciliation, which belongs to the whole body of Christ, the church universal, all the elect of God, whether in heaven or

Jamieson-Fausset-Brown on Colossians 1:21

And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled The Colossians are included in this general reconciliation (Colossians 2:13).

Matthew Poole's Commentary on Colossians 1:21

And you, that were sometime alienated: the particle and, by a Hebraism, is put for therefore, or wherefore, leading the Colossians from the doctrines he had proposed, to consider their own estrangement from God and the things that please him, before they were effectually called by the gospel, being then in such a miserable condition as others were in a state of corrupted nature. See ,3,11,12. And enemies; not only in their outward deportment had they no communion with the true God, but inwardly they hated God as an enemy, and they were hated of him as his enemies; by their willing and nilling that which was contrary to him and his pleasure, in opposing his revealed will, ,21 Ro 1:29,30 5:10 8:7 . In your mind by wicked works; this enmity was predominant in their mind, or cogitation, or carnal reasoning, not receiving or comprehending the things of the Spirit of God, ; that leading power of their souls being darkened, , there was an enmity against God, so that they neither could be subject to God’ s law, , under the prevaleney of that corrupt reasoning which was so intent upon their corrupt courses, , that then they thought not of peace with God. Yet now hath he reconciled; yet such was the unconstrained compassion of God, that now while sinners, (in a divided sense), , they were actually reconciled; now, not before, not from eternity in his decree, nor meritoriously when upon the cross, : he doth not mean simply the action, of such virtue, necessary and efficacious to make reconciliation, and the appeasing of God’ s displeasure; but compriseth the efect of it also when it is wrought in time, , and the enmity in the subject is actually removed.

Trapp's Commentary on Colossians 1:21

21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled Ver. 21. Enemies in your mind] Haters of God, Romans 1:30, and so, God slayers, 1 John 3:15. Omne peccatum est Deicidium. All sin is a killer of God.

Ellicott's Commentary on Colossians 1:21

(21) Alienated.—Not naturally aliens, but estranged. (See Note on Ephesians 2:12.) By wicked works.—Properly, in your wicked works. The enmity of heart is not properly caused by wicked works, but shown in them, and probably intensified by reflex action through them.

Adam Clarke's Commentary on Colossians 1:21

Verse 21. And you, that were sometime alienated] All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word απαλλοτριοω, which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb αλλοτριοω, to alienate, being compounded here with the preposition απο, from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry. Enemies in your mind] They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See Clarke on Romans 5:10. The mind is taken here for all the soul, heart, affections, passions, &c.

Cambridge Bible on Colossians 1:21

21–23. The Subject pursued: the special case of the Colossians with regard to Redemption21. you] In the Greek “you” is accusative, and (in the best supported reading) the only verb to govern it is “to reconcile” in Colossians 1:20. (See note on “hath He reconciled” just below.) Thus the construction runs unbroken from Colossians 1:20 into this verse. But there is a break, a paragraph, practically, in the thought and treatment.As in Ephesians 1:13, so here, the Apostle moves from the general case of the “all things” to the particular case of the Colossian believers, included among “the things on the earth.” Cp. also Ephesians 2:1; a close parallel.sometimes] Ideally, before Christ’s work; biographically, before their conversion to Him.alienated] Estranged, Lightfoot.—Cp. Ephesians 2:12; Ephesians 4:18, and our notes there. Here, as there, the unregenerate man, and now particularly the heathen man, is viewed as (ideally) once in covenant and peace with God, and recipient of His “life,” but “fallen” thence.—See note above on “to reconcile,” Colossians 1:20.enemies] Not, as some render, “hated.” The Greek does mean “hated” Romans 11:28; but scarcely so anywhere else in N.T.—For the truth, cp. Romans 8:7. In its inmost essence, sinfulness is hostility to the nature, will, and claims of the Holy One. He therefore on His part must be judicially adverse to the sinner, apart from the propitiation He has provided. But this side of the fact is less prominent here.in your mind] The word rendered “mind” commonly denotes the rational powers in general; cp. e.g. Ephesians 4:17; 1 Peter 1:13. The Colossians in their heathen state had shewn their “enmity” “in those powers,” inasmuch as the approved principles of their lives were contrary to the will of God.by wicked works] More lit., in your wicked works; the orbit, so to speak, traced by their life of “enmity.” For the truth, cp. 1 Corinthians 6:9-11; Ephesians 2:1-3; Titus 3:3-7.now] “As the fact is,” in the actual provision of mercy and gift of grace. “Comp. e.g. Colossians 1:26, Romans 5:11; Romans 7:6; Romans 11:30-31; Romans 16:26; Ephesians 2:13; Ephesians 3:5; 2 Timothy 1:10; 1 Peter 1:12; 1 Peter 2:10; 1 Peter 2:23.” (Lightfoot.)hath he reconciled] More lit., did He reconcile, in the finished work of Christ. But the somewhat better supported reading gives the passive; you were reconciled. Thus (see note on “you” just above) we have here a new sentence, grammatically, although the order of thought practically justifies the rendering of the A.V. Reading thus, we may regard the words from “yet now” to “through death” as a parenthesis in the construction.

Barnes' Notes on Colossians 1:21

And you, that were sometime alienated - In this work of reconciling heaven and earth, you at Colossae, who were once enemies of God, have been reached.

Whedon's Commentary on Colossians 1:21

3. The idea realized in the experience of the Colossians, Colossians 1:21-23.21. You that were… alienated—As in science, so in religion, experience establishes the theory.

Sermons on Colossians 1:21

	Sermon	Description
	(Colossians) Part Three - Col 1:21-23; 2:6-15 by Douglas Moo	In this sermon, the speaker begins by acknowledging that they will not be able to cover the entire book of Colossians but will focus on selected passages. They emphasize that speec
	(Colossians) Once Alienated-Now Reconciled by Brian Brodersen	In this sermon, the speaker discusses the concept of redemption through Jesus Christ and the forgiveness of sins. He emphasizes that God chose to demonstrate his love by sending hi
	The Place of Our Reconciliation With God. by Watchman Nee	Watchman Nee emphasizes that sin creates a separation from God, a truth that must be understood both theoretically and experientially. He reflects on Christ's cry from the Cross, i
	Sinners Entreated to Be Reconciled to God by Samuel Davies	Samuel Davies preaches about the urgent need for sinners to be reconciled to God, emphasizing the importance of acknowledging our enmity and rebellion against God, and the necessit
	Satisfaction Guaranteed by Miles J. Stanford	Miles J. Stanford emphasizes the profound truth that our reconciliation with God is solely through the sacrificial death of Jesus Christ, presenting us as holy and blameless in God
	The Happiness of Drawing Near to God by Thomas Watson	Thomas Watson preaches on the importance and benefits of drawing near to God, emphasizing that it is good for believers to seek closeness with Him. He delves into the nature of our
	Colossians Chapter 2 the Christian in Colossians by A.B. Simpson	A.B. Simpson emphasizes the foundational Christian graces of faith, hope, and love as essential to the character of the Colossian believers. He illustrates their transformation fro