the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Colossians 1:12
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and give thanks to the Father. He has made you able to have what he has promised to give all his holy people, who live in the light.
giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light.
gevynge thankes vnto the father which hath made vs mete to be part takers of the enheritaunce of sainctes in light.
giving thanks to the Father, who made us fit to be partakers of the inheritance of the holy ones in light;
giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light.
And you will joyfully give thanks to the Father who has made you able to have a share in all that he has prepared for his people in the kingdom of light.
giving thanks to the Father, who made you meet to be partakers of the inheritance of the saints in light;
Giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light:
giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.
giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
Giving thanks unto the Father, who hath made us meet to partake of the inheritance of the saints in light.
and give thanks to the Father who has made us fit to receive our share of the inheritance of God's people in Light.
that ye do thankyngis to God and to the fadir, which made you worthi in to the part of eritage of hooli men in liyt.
giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;
giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.
I pray that you will be grateful to God for letting you have part in what he has promised his people in the kingdom of light.
giving thanks to the Father, who has qualified us to share in the inheritance of the saints (God's people) in the Light.
giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;
Giving praise to the Father who has given us a part in the heritage of the saints in light;
giving thanks to the Father for having made you fit to share in the inheritance of his people in the light.
giving thanks to the Father, who has made us fit for sharing the portion of the saints in light,
and might thank the Father, who has enabled usyou">[fn] to share in the saints' inheritance in the light.Acts 26:18; Ephesians 1:11; 5:20; Colossians 3:15;">[xr]
and with joy may give thanks to Aloha the Father, who hath fitted us for a portion [fn] of the inheritance of the saints in light,
and may, with joy, give thanks to God the Father, who hath fitted us for a portion of the inheritance of the saints in light;
Giuing thanks vnto the Father, which hath made vs meete to be partakers of the inheritance of the Saints in light:
always thanking the Father. He has enabled you to share in the inheritance that belongs to his people, who live in the light.
I pray that you will be giving thanks to the Father. He has made it so you could share the good things given to those who belong to Christ who are in the light.
giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light.
Giuing thankes vnto the Father, which hath made vs meete to be partakers of the inheritance of the Saintes in light,
So that you may joyfully give thanks to God the Father, who has enlightened us and made us worthy partakers of the inheritance of the saints;
Giving thanks unto the Father that hath made you sufficient for your share in the inheritance of the saints in the light,
Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light:
Geuyng thankes vnto ye father, which hath made vs meete to be partakers of the inheritaunce of the saintes in lyght.
giving thanks to the Father, who has enabled you to share in the saints’ inheritance in the light.
giving thanks to the Father who has qualified you for a share of the inheritance of the saints in light,
giving thanks to the Father, who has made us fit for a share of the inheritance of the saints in light,
Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light,
and geue thankes vnto the father, which hath made vs mete for the enheritaunce of sayntes in lighte.
giving thanks to the father, who has qualified you to share in that light he affords to his people:
giving thanks to the Father who has qualified you to share in the saints' inheritance in the light.
giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.
You will also please the Lord by being thankful for being able to ride for his outfit, to share in the inheritance of his glorious kingdom that is a ranch of a thousand hills. You are his cowboys. You are his beloved children.
giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.
giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Giving: Colossians 3:15, Colossians 3:17, 1 Chronicles 29:20, Psalms 79:13, Psalms 107:21, Psalms 107:22, Psalms 116:7, Daniel 2:23, Ephesians 5:4, Ephesians 5:20
the Father: Colossians 2:2, John 4:23, John 14:6, John 20:17, 1 Corinthians 8:6, Ephesians 4:6, James 3:9, 1 John 1:3
made: 1 Kings 6:7, Proverbs 16:1, Romans 8:29, Romans 8:30, Romans 9:23, 2 Corinthians 5:5, Titus 2:14, Revelation 22:14
partakers: Romans 11:17, Romans 15:27, 1 Corinthians 9:23, Ephesians 3:6, Hebrews 3:1, Hebrews 3:14, 1 Peter 5:1, 1 John 3:1-3
inheritance: Matthew 25:34, Acts 20:32, Acts 26:18, Romans 8:17, Ephesians 1:11, Ephesians 1:18, 1 Peter 1:2-5
in: Psalms 36:9, Psalms 97:11, Proverbs 4:18, Isaiah 60:19, Isaiah 60:20, Hebrews 12:23, Revelation 21:23, Revelation 22:5
Reciprocal: Numbers 26:55 - by lot Joshua 18:10 - before the Lord Psalms 119:111 - Thy testimonies Zephaniah 1:7 - bid Zechariah 14:6 - not Matthew 9:2 - be Matthew 25:10 - they Luke 1:17 - to make John 3:7 - Ye John 18:36 - My kingdom is 1 Corinthians 16:13 - be Colossians 2:7 - with 2 Thessalonians 1:5 - may 2 Thessalonians 1:11 - would Hebrews 13:15 - the sacrifice 1 Peter 1:4 - an
Cross-References
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
Gill's Notes on the Bible
Giving thanks unto the Father,.... To God the Father, as the Vulgate Latin and the Syriac versions read the clause; and the Complutensian edition, and some copies, "God and the Father"; who is both the Father of Christ by nature, and of all his people by adoption. The Ethiopic version renders it, as an exhortation or advice, "give ye thanks to the Father"; and so the Syriac version: but the words rather seem to be spoken in the first, than in the second person, and are to be considered in connection with Colossians 1:9. So when the apostle had made an end of his petitions, he enters upon thanksgiving to God:
which hath made us meet to be partakers of the inheritance of the saints in light; by the "inheritance", or "lot", is meant not the common lot of the children of God to suffer persecution for the sake of Christ, and through much tribulation to enter into the kingdom, which they are by God the Father counted and made worthy of, with the rest of saints called out of darkness into light; nor their present state and condition, having a power to become the children of God, and to be fellow citizens with the saints, to enjoy communion with them, under the Gospel dispensation, called "light", in opposition to Jewish and Gentile darkness, to be brought into which state is an high favour of God; but the heavenly glory, so called, in allusion to the land of Canaan, which was divided by lot to the children of Israel, according to the will and purpose of God; and because it is not acquired by the works of men, but is a pure free grace gift of God, and which he, as the Father of his people, has bequeathed unto them; and which they enjoy through the death of the testator Christ; and of which the Spirit is the earnest; and because this glory is peculiar to such as are the children of God by adopting grace. It is no other than that inheritance which is incorruptible and undefiled, and which fades not away, reserved in the heavens; and designs that substance, or those solid and substantial things they shall possess hereafter; that kingdom, salvation, and glory, they are heirs of; and includes all things they shall inherit, and even God himself, who is their portion, their inheritance, their exceeding great reward, and of whom they are said to be heirs. This is the inheritance "of the saints", and of none else; who are sanctified or set apart by God the Father in eternal election; who are sanctified by the blood of Christ, or whose sins are expiated by his atoning sacrifice; who are sanctified in Christ, or to whom he is made sanctification; and who are sanctified by the Spirit of Christ, or have the work of sanctification begun upon their souls by him; in consequence of which they live soberly, righteously, and godly in the world. And this inheritance of theirs is "in light"; unless this clause should be read in connection with the word "saints", and be descriptive of them; they being called and brought out of darkness into light, and made light in the Lord, light being infused into them; in which light they see light, sin to be exceeding sinful, and Christ to be exceeding precious: or this phrase should be thought to design the means by which the Father makes meet to partake of the inheritance; namely, in or by the light of the Gospel, showing the way of salvation by Christ, and by the light of grace put into their hearts, and by following Christ the light of the world, which is the way to the light of life: though it rather seems to point out the situation and nature of the heavenly inheritance; it is where God dwells, in light inaccessible to mortal creatures, and who is light itself; and where Christ is, who is the light of the new Jerusalem; and where is the light of endless joy, and uninterrupted happiness; and where the saints are blessed with the clear, full, and beatific vision of God in Christ, and of Christ as he is, seeing him, not through a glass darkly, but face to face. This may be said in reference to a notion of the Jews, that the "light" which God created on the first day is that goodness which he has laid up for them that fear him, and is what he has treasured up for the righteous in the world to come d. Now the saints meetness for this is not of themselves; by nature they are very unfit for it, being deserving of the wrath of God, and not of an inheritance; and are impure and unholy, and so not fit to partake of the inheritance of saints, or Holy Ones, and much less to dwell and converse with an holy God; and being darkness itself, cannot bear such light, or have communion with it: but God the Father makes them meet, which includes all the acts of his grace towards them, upon them, and in them; such as his choosing them in Christ, and their inheritance for them; in preparing that for them, and them for that; blessing them with all grace, and all spiritual blessings in Christ; putting them among the children by an act of adoption, of his own sovereign will and free grace, and thereby giving them a goodly heritage, and a title to it; justifying them by the righteousness of his Son, and so making them heirs according to the hope of eternal life, and forgiving all their trespasses for Christ's sake; cleansing them from all in his blood, so that being the undefiled in the way, without spot or wrinkle, or any such thing, they are fit for the undefiled inheritance; regenerating them by his Spirit, and implanting principles of light and life, grace and holiness, in them, without which no man shall see the Lord, or enter into the kingdom of heaven. One copy, as Beza observes, reads it, "which hath called us to be partakers", c. and so does the Ethiopic version. And all such as the Father has thus called, and made meet, shall certainly be partakers of the inheritance they partake of it already in Christ their head, and in faith and hope, having the Spirit as an earnest and pledge of it, and will wholly and perfectly enjoy it hereafter: for though, like Canaan's land, it is disposed of by lot, by the will, counsel, and free grace of God, yet will it not be divided into parts as that was; there is but one undivided inheritance, but one part and portion, which all the saints shall jointly and equally partake of, having all and each the same right and title, claim and meetness. For which they have abundant reason to give thanks to the Father, when they consider what they were, beggars on the dunghill, and now advanced to sit among princes, and to inherit the throne of glory; were bankrupts, over their head in debt, owed ten thousand talents, and had nothing to pay, and now all is frankly, forgiven; and besides, a title to, and meetness for, the heavenly inheritance, are freely bestowed on them; and particularly when they consider they are no more worthy of this favour than others that have no share in it, and also how great the inheritance is.
d Zohar in Gen. fol. 6. 3. & in Exod. fol. 32. 3. & in Lev. xiv. 4. & xxxvii. 4. Bereshit Rabba, fol. 3. 2.
Barnes' Notes on the Bible
Giving thanks to the Father - This is another mode by which we may âwalk worthy of the Lord unto all pleasingâ Colossians 1:10; to wit, by rendering appropriate thanks to God for his mercy. The particular point which the apostle here says demanded thanksgiving was, that they had been called from the kingdom of darkness to the kingdom of light. This had been done by the special mercy of the Father who had provided the plan of salvation, and had sent his Son to redeem them. The connection shows that the word âFatherâ refers, in this place, not to God as the Father of his creatures, but to the Father as distinguished from the Son. It is the âFatherâ who has translated us into the kingdom of the âSon.â Our special thanks are due to the âFatherâ in this, as he is represented as the great Author of the whole plan of salvation - as he who sent his Son to redeem us.
Who hath made us meet - The word used here - ιÌκανοÌÏ hikanooÌ - means properly to make sufficient, from ιÌκανοÌÏ hikanos - sufficient, abundant, much. The word conveys the idea of having sufficient or enough to accomplish anything; see it explained in the notes at 2 Corinthians 3:6. The verb is not elsewhere used in the New Testament. In its use here, there seems to be implied the idea of conferring the privilege or the ability to be thus made the partakers of the kingdom, and the idea also of rendering us fit for it. The sense is, he has conferred on us grace sufficient to make it proper that we should partake of the blessings of his kingdom. In regard to this âfitnessâ or âmeetnessâ for that kingdom, we may remark:
(1) That it does not mean that we are rendered fit by our own merits, or by anything which we have done; for it is expressly said that it is God who has thus rendered us âmeetâ for it. No one, by his own merits, even made himself fit for heaven. His good works cannot be an equivalent for the eternal rewards of heaven; nor is the heart when unrenewed, even in the best state, fit for the society and the employments of heaven. There is no adaptedness of such a heart, however amiable and however refined, to the pure spiritual joys of the upper world. Those joys are the joys of religion, of the love of God, of pleasure in holiness; and the unrenewed heart can never be wrought up to a fitness to enter into those joys. Yet.
(2) There is a fitness or meetness which Christians possess for heaven. It consists in two things. First, in their having complied with the conditions on which God promises heaven, so that, although they have no merit in themselves, and no fitness by their own works, they have that meetness which results from having complied with the terms of favor. They have truly repented of their sins, and believed in the Redeemer; and they are thus in the proper state of mind to receive the mercy of God; for, according to the terms of mercy, there is a propriety that pardon should be bestowed on the penitent, and peace on the believing. A child that is truly brokenhearted for a fault, is in a fit state of mind to be forgiven; a proud, and obstinate, and rebellious child, is not. Secondly, there is, in fact, a fitness in the Christian for the participation of the inheritance of the saints in light. He has a state of feeling that is adapted to that. There is a congruity between his feelings and heaven - a state of mind that can be satisfied with nothing but heaven. He has in his heart substantially the same principles which reign in heaven; and he is suited to find happiness only in the same objects in which the inhabitants of heaven do, He loves the same God and Saviour; has pleasure in the same truths; prefers, as they do, holiness to sin; and, like the inhabitants of heaven, he would choose to seek his pleasure in holy living, rather than in the ways of vanity. His preferences are all on the side of holiness and virtue; and, with such preferences, he is fitted for the enjoyments of heaven. In character, views, feelings, and preferences, therefore, the Christian is made suitable to participate in the employments and joys of the saints in light.
To be partakers of the inheritance - The privileges of religion are often represented as an heirship, or an inheritance; see the notes at Romans 8:17.
Of the saints in light - Called in Colossians 1:13, âthe kingdom of his dear Son.â This is a kingdom of light, as opposed to the kingdom of darkness in which they formerly were. In the East, and particularly in Persia, there prevailed early the belief that there were two great kingdoms in the universe - that of light, and that of darkness. We find traces of this opinion in the Scriptures, where the kingdom of God is called âlight,â and that of Satan is called âdarkness.â These are, of course, figurative expressions; but they convoy important truth. Light, in the Scriptures, is the emblem of holiness, knowledge, happiness; and all these are found in the kingdom over which God presides, and of which Christians are the heirs. Accordingly, we find the word âlightâ often used to describe this kingdom. Thus, it is said of God, who presides over it, that he âis light, and in him is no darkness at all,â 1 John 1:5; of Christ, that he is âthe light of man,â John 1:4; that he is âthe true light,â John 1:9; that he is âthe light of the world,â John 8:12; compare John 12:35; Luke 2:32. The angels of that kingdom are âangels of light,â 2 Corinthians 11:14. Those who compose that kingdom on earth are âthe children of light,â Luke 16:8; 1 Thessalonians 5:5. And all the descriptions of that kingdom in heaven represent it as filled with light and glory, Isaiah 60:19; Revelation 21:23; Revelation 22:5.
Clarke's Notes on the Bible
Verse 12. Giving thanks unto the Father — Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him.
Which hath made us meet — ικανÏÏανÏι. Who has qualified us to be partakers, c. Instead of ικανÏÏανÏι, some MSS. and versions have καλεÏανÏι, called and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers.
Of the inheritance — ÎµÎ¹Ï Ïην μεÏιδα ÏÎ¿Ï ÎºÎ»Î·ÏÎ¿Ï . A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληÏÎ¿Ï was the lot or inheritance belonging to the tribe; the μεÏÎ¹Ï was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.
Of the saints in light — Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honour of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.
