Colossians 1:8

ὁ καὶ δηλώσας. The καὶ not only states a fresh fact about Epaphras but also implies that it was he and no other (qui idem); cf. Matthew 10:4; 2 Corinthians 1:22.

ἡμῖν. See note on the first ἡμῶν in Colossians 1:7.

τὴν ὑμῶν�. The order is much less common than τὴν� and gives ὑμῶν a slight emphasis (cf. Romans 16:19; 2 Corinthians 7:7 ter).

Probably their love is to the saints generally, St Paul mentioning it now as the visible result of their acceptance of Epaphras’ teaching, and also taking up once more the thought of Colossians 1:4, and making it a starting-point from which he begins a fresh exhortation.

ἐν πνεύματι. Not τὴν ἐν πνεύματι. Probably the words ἀγάπην ἐν πνεύματι are regarded as forming one idea; cf. 1 Corinthians 10:18 τὸν Ἰσραὴλ κατὰ σάρκα, see Winer, § xx. 2 and J. A. R. on Ephesians 1:15. But contrast Philemon 1:6.

Probably spirit as such, the higher spiritual sphere in which their thoughts and feelings now worked, the sphere in which God revealed His truth to them (Ephesians 3:5), in which they prayed (Ephesians 6:18), and in which they were being made a spiritual House (Ephesians 2:22). Their love was οὐ σαρκική, ἀλλὰ πνευματική Oecumen. (in loco, Migne, CXIX. 16). In any case it is a true statement of theology that such love exercised in the spiritual sphere is ultimately due to the blessed Spirit Himself (Romans 15:30; cf. Westcott on Ephesians 3:5).