Once you were alienated from God
This phrase highlights the past condition of the Colossian believers before their reconciliation through Christ. The term "alienated" suggests a state of estrangement or separation from God, which is a common theme in Scripture regarding humanity's fallen nature (Ephesians 2:12). This alienation is a result of sin, which creates a barrier between humanity and a holy God (Isaiah 59:2). The concept of alienation can be traced back to the Garden of Eden, where Adam and Eve's disobedience led to their separation from God (Genesis 3:23-24). This estrangement is not just a physical separation but a spiritual one, affecting the relationship and fellowship with God.

and were hostile in your minds
The hostility mentioned here refers to an inner attitude of enmity towards God. This mental state is characterized by opposition to God's will and purposes. Romans 8:7 explains that the mind governed by the flesh is hostile to God and does not submit to His law. This hostility is not merely passive but active, as it involves a deliberate rejection of God's authority and truth. The cultural context of the Greco-Roman world, with its pantheon of gods and philosophical ideas, often led to a mindset that was contrary to the monotheistic and moral teachings of Christianity. This mental hostility is a universal condition of humanity apart from Christ, as seen in the rebellious nature of the Israelites in the Old Testament (Numbers 14:11).

engaging in evil deeds
This phrase indicates that the internal hostility towards God manifests in outward actions. Evil deeds are the natural outcome of a mind set against God, as seen in Galatians 5:19-21, which lists the acts of the sinful nature. The historical context of Colossae, a city influenced by various religious and philosophical systems, likely included practices that were contrary to Christian ethics. The Bible consistently teaches that evil actions stem from the heart (Mark 7:21-23), and without the transformative power of Christ, individuals remain in bondage to sin. The mention of "evil deeds" serves as a reminder of the need for redemption and the transformative work of Christ, who enables believers to live in righteousness (Titus 2:14).

1. Paul the Apostle
The author of the letter to the Colossians, writing to the church in Colossae to address theological issues and encourage believers in their faith.

2. Colossae
An ancient city in Asia Minor (modern-day Turkey) where the church addressed in this letter was located.

3. The Colossian Church
The recipients of Paul's letter, a group of early Christians facing challenges from false teachings and needing encouragement in their faith.

4. God
The central figure from whom humanity was alienated due to sin, but who offers reconciliation through Jesus Christ.

5. Jesus Christ
Though not mentioned directly in this verse, He is the means of reconciliation and the central figure in the surrounding context of the passage.Understanding Alienation
Recognize that alienation from God is a result of sin and hostility in our minds. This separation is spiritual and affects our relationship with God.

The Role of the Mind
Our thoughts and attitudes can lead to hostility against God. It's crucial to renew our minds through Scripture and prayer to align with God's will.

Reconciliation through Christ
Emphasize the importance of Jesus' sacrifice as the means of reconciliation. Without Christ, we remain alienated from God.

Transformation of Life
Once reconciled, our lives should reflect this change. We are called to live in a way that honors God, turning away from evil deeds.

Living in Gratitude
Understanding our past alienation and current reconciliation should lead us to live with gratitude and a desire to share this message with others.(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.

Verse 21. - And you, at one time being (men) alienated, and enemies in your thought, (engaged) in your wicked works, yet now did he reconcile; or, were ye reconciled [so Meyer, Lightfoot, Westcott and Hort, and R.V. margin, following Codex B] (Colossians 2:11; Colossians 3:7; Ephesians 2:1-3, 11, 12; Ephesians 4:18; Ephesians 5:5-8; 1 Corinthians 6:4; Romans 6:21; 1 Peter 1:11; 1 Peter 4:3). The combination of ὄντες ("being") with perfect passive participle ("having been alienated") implies a fixed condition, that has become as a part of one's nature (so in Ephesians 4:18, Revised Text). As the opposite of "reconciled," "alienated" is strictly passive, and denotes, not a subjective feeling on the part of the sinner, but an objective determination on the part of God, an exclusion from the Divine favour, from "the kingdom of the Son" and "the lot of the saints" (vers. 12, 13; Ephesians 5:9; Ephesians 2:3, 11-13; Ephesians 4:18; Romans 1:18: comp. usage of LXX in Psalm 68:9; 1 Esdr. 9:4; Sir. 11:34). "Enemies in your thought" sets forth the disposition of the sinner towards God (Romans 8:7; Philippians 3:18: so Alford,Ellicott, Lightfoot). Meyer maintains the passive sense of "enemies," as found in Romans 5:10; Romans 11:28; Galatians 4:16. On the latter view, σῇ διανοίᾳ is instrumental dative, "by," "in virtue of your state of mind;" on the former, it is dative of reference or definition. Διανοία (here only and Ephesians 2:3 and Ephesians 4:18 in St. Paul) has possibly a polemical reference. It denotes in Greek philosophy, the faculty of thought, as opposed to the bodily powers. In Philo's teaching it signifies the higher part of human nature, akin to God, and opposed to evil which belongs to the senses: "Thought (διανοία) is the best thing in us" ('On Fugitives,' § 26); "Every man in regard to his intellect (διανοία) is united to the Divine Word, being an impression or fragment or ray of that blessed nature; but in respect of his body he belongs to the entire world" ('On the Creation of the World,' § 51). But here sin is associated With the intellect in man, and redemption with "the body of Christ's flesh" (ver. 22): comp. notes on "reason," Colossians 2:18, and "body," Colossians 2:23; also Ephesians 4:18, where the reason is vain, the intellect darkened. "Wicked [emphasized by its position in the Greek, denoting active evil; see Trench's 'Synonyms,' on πονηρός] works" is a phrase common in St. John, only used here by St. Paul (comp. Colossians 3:7; Ephesians 2:1-3; Romans 6:19, 20; Galatians 5:19; Hebrews 9:14). These works are the practices of life in which the sinner is abidingly excluded from "the kingdom of Christ and God" (Ephesians 5:5), and manifests the radical antipathy of his mind toward God. "Yet [or, 'but'] now:" comp. ver. 26; Colossians 3:8; Ephesians 2:13; Romans 3:21, etc. - a lively form of transition characteristic of St. Paul, primarily temporal, then also logical in sense. "Were ye reconciled" breaks through the grammatical structure of the sentence, as in vers. 26, 27 (see Lightfoot, and Winer's 'N. T. Grammar,' p. 717). If "did he reconcile" (or, "hath he reconciled") be the correct reading, "Christ" is still subject of the verb, as in vers. 19-22, and consistently with Ephesians 2:15, 16. (On "reconcile," see ver. 20.)

Parallel Commentaries ...


Once
ποτε (pote)
Particle
Strong's 4218: At one time or other, at some time, formerly. From the base of pou and te; indefinite adverb, at some time, ever.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

were
ὄντας (ontas)
Verb - Present Participle Active - Accusative Masculine Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

alienated [ from God ]
ἀπηλλοτριωμένους (apēllotriōmenous)
Verb - Perfect Participle Middle or Passive - Accusative Masculine Plural
Strong's 526: From apo and a derivative of allotrios; to estrange away, i.e. to be non-participant.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

were hostile
ἐχθροὺς (echthrous)
Adjective - Accusative Masculine Plural
Strong's 2190: Hated, hostile; subst: an enemy. From a primary echtho; hateful; usually as a noun, an adversary.

in
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

your minds
διανοίᾳ (dianoia)
Noun - Dative Feminine Singular
Strong's 1271: From dia and nous; deep thought, properly, the faculty, by implication, its exercise.

because of
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[your]
τοῖς (tois)
Article - Dative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

evil
πονηροῖς (ponērois)
Adjective - Dative Neuter Plural
Strong's 4190: Evil, bad, wicked, malicious, slothful.

deeds.
ἔργοις (ergois)
Noun - Dative Neuter Plural
Strong's 2041: From a primary ergo; toil; by implication, an act.


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NT Letters: Colossians 1:21 You being in past times alienated (Coloss. Col Co)