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, Ephesians 2:11, Ephesians 2:12; 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" (Colossians 1:12, Colossians 1:13; Ephesians 5:9; Ephesians 2:3, Ephesians 2:11-13; Ephesians 4:18; Romans 1:18: comp.
usage of LXX in Psalms 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" (Galatians 4:22): 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, Romans 6:20; 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.
verse 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 Romans 3:26, Romans 3:27.
If "did he reconcile" (or, "hath he reconciled") be the correct reading, "Christ" is still subject of the verb, as in Romans 3:19-22, and consistently with Ephesians 2:15, Ephesians 2:16. (On "reconcile," see Ephesians 2:20.