Colossians · Chapter 4

V. 1. Just-According to your contract.

Equitable-Even beyond the letter of your contract.

Verse 1. Masters, give unto your servants] This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with Colossians 4:2.

That which is just and equal] As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours.

Verse 1. Masters, give unto your servants that which is just — Namely, competent food, Proverbs 31:15; wages, James 5:4; and suitable work, neither too much, Proverbs 12:10, nor too little, Proverbs 29:21; and equal — Or equitable, distinguishing the most faithful among them by particular rewards. See on Ephesians 6:9.

Verse 1. Masters, give to your servants that which is just and equal. Paul doubles the precept here, reminding them that one is their master, who is Lord of heaven and earth. He well knew that some were severe in the treatment of their slaves and dependents, contrary to the mild and benignant spirit of the gospel.

1. Masters—St. Paul directs Christian masters to render to their slaves what is just and equal—doubtless in their condition as slaves. What the latter might justly require was justly due. The equality is best interpreted by the Golden Rule, which requires the same spirit in the master that is here enjoined upon the slave. A Master in heaven—Whose law of love is binding upon both, and who will punish all injustice and unkindness.

4. Duty of prayer, 2-4.

Ver. 1. The corresponding duties of masters, already suggested in Colossians 3:25.

The just-thing; recognises rights between master and slave. Similarly, in Matthew 18:23-34 we have commercial transactions between a master and his slaves. The specific application to the slave of the essential principles of justice, Paul leaves to the master’s own sense of right. The equality: a word frequent in Greek for even-handed justice, almost in the sense of our word equity. And this is probably its meaning here. Not only the just thing, viz. that which law demands, but also equity, that even-handed dealing which can never be absolutely prescribed by law. It has been suggested that Paul here bids masters treat their slaves as equally with themselves members of the family of God: so Philemon 1:16. But this would need a more definite indication than we have here, whereas the exposition adopted above is suggested naturally; by the foregoing word just. We may therefore accept it as the. more likely.

Knowing that etc.: cp. Colossians 3:24. The action of the master, as of the slave, must rest upon the same basis of intelligent apprehension of objective reality. As in Colossians 3:22, so here, we have a contrast between the many lords and the One Lord. This must influence both slaves and masters.

The longer space given to slaves than to masters is easily accounted for by their greater number in the Church. The fuller treatment of the case of slaves as compared with that of the relations mentioned in Colossians 3:18-21 is explained by the greater difficulty of the subject. Possibly it was suggested to Paul by the conversion and return of Onesimus, a runaway slave. But, apart from this, the immense importance of the bearing of Christianity upon the position and duty of slaves justifies abundantly this careful treatment of the subject.

It is easy to apply to the relation of employers and hired servants, domestic and commercial, Paul’s teaching about a relation which has now happily in this country passed away. For morality rests, not upon exact prescription, but upon broad principles. The worth of specific prescriptions is in the principles they involve. This gives to moral teaching a practical application far wider than the actual words used. Modern masters and workpeople who think only of the money each can make from the other sin against both spirit and letter of the teaching of this section.

Paul has now dealt specifically with the more conspicuous and important social relations, and has shown how the Gospel bears upon each. Those in subordinate relations must accept their position as a part of their relation to Christ; as must those who occupy superior positions. Even slaves must remember that their hard lot is in a real sense sacred. In that lot they are serving, not men, but Christ. Moreover, their service is not vain. As recompense, they will receive in the kingdom of God the inheritance which belongs to His sons. Paul bids them live up to this glorious position, to look upon themselves as servants of Christ, and to render to Him with joyful hearts such service as His piercing eye will approve. On the other hand, masters must remember that they owe to their slaves not merely what the law demands but even-handed fairness.

Verse 2. Continue in prayer] This was the apostle’s general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfil the duties which God, in their respective stations, required of them.

All might, power, and life come from God; his creatures are continually dependent upon him for all these: to earnest, persevering prayer, he has promised every supply; but he who prays not has no promise. How few wives feel it their duty to pray to God to give them grace to behave as wives! How few husbands pray for the grace suited to their situation, that they may be able to fulfill its duties! The like may be said of children, parents, servants, and masters. As every situation in life has its peculiar duties, trials, &c.; so to every situation there is peculiar grace appointed. No man can fulfil the duties of any station without the grace suited to that station. The grace suited to him, as a member of society in general, will not be sufficient for him as a husband, father, or master. Many proper marriages become unhappy in the end, because the parties have not earnestly besought God for the grace necessary for them as husbands and wives. This is the origin of family broils in general; and a proper attention to the apostle’s advice would prevent them all.

Watch in the same] Be always on your guard; and when you have got the requisite grace by praying, take care of it, and bring it into its proper action by watchfulness; by which you will know when, and where, and how to apply it.

With thanksgiving] Being always grateful to God, who has called you into such a state of salvation, and affords you such abundant means and opportunities to glorify him.

Verses 2, 3. Continue in prayer — As a means to enable you to perform the fore-mentioned duties. This direction being given here, and Ephesians 6:18, (where see the note,) immediately after the apostle’s exhortation to relative duties, teaches us that they who live in one family should often join in social prayer for God’s assistance to enable them to perform their duties to each other. And watch in the same — Against negligence and indolence. See on Ephesians 6:18; 1 Peter 4:7; with thanksgiving — For those mercies which you have already received, in answer to former petitions, or in which God hath prevented you with the blessings of his goodness. Praying also for us — Observe, reader, Christians in the highest state of grace need the prayers of others. “This passage affords instruction both to ministers and to their people: to ministers, not to despise an assistance which even an inspired apostle thought useful to him: and to the people, to be careful to assist their ministers with a help which in the end will greatly redound to their own benefit.” That God would open unto us a door of utterance — That is, give us utterance, that we may open our mouth boldly, (Ephesians 6:19,) and give us an opportunity of speaking, so that none may be able to hinder. For which I am also in bonds — Then most grievous to me when they prove an obstruction to that great business of my life, the propagation of the gospel, in which the glory of God and the happiness of men are so highly concerned.

Ver. 2-4. Continue in prayer. Paul prayed on the sea-shore with the elders of Ephesus. Secret and family prayer are duties constantly devolving on christians, and social prayer when opportunity offers. He solicits their prayers in particular, that utterance might be given him, the eloquence of the Holy Spirit, that he might make manifest the gospel, and speak for God as he ought to speak. Let the preacher be aware that unless, like Moses, he go from speaking with the Lord to deliver his message to the people, he cannot speak as he ought. Devotion warms the heart, and inspires the tongue with unutterable sweetness and confidence of address. Then it is that a good man has a fountain of eloquence in his own breast, and feels within himself the sentiments he would communicate to others.

2. Prayer—Keep the constant practice of it. Watch—Be earnestly active in the duty, with a wakefulness of soul, always accompanying it with thanksgiving.

V. 3. That God would open to us a door of utterance-That is, give us utterance, that we "may open our mouth boldly," Ephesians 6:19, and give us an opportunity of speaking, so that none may be able to hinder.

Verse 3. Praying also for us] Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified.

A door of utterance] quran tou logou. The word qura, which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in Acts 14:27: The DOOR of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. 1 Corinthians 16:9: A great and effectual DOOR is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. 2 Corinthians 2:12: When I came to Troas-a DOOR was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the quratou logou, which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliæ fores aperiuntur; the DOORS of friendship are opened-there is now an opportunity of reconciliation. And Ovid, Amor. Iib. iii., Eleg. xii. ver. 12:—

JANUA per nostras est adaperta manus.

“The gate is opened by our hands.”

Of this use of the word among the Greek writers Schleusner gives several examples. See also Revelation 3:8, where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow labourers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term logov is to be understood here, as well as in many other places of the New Testament, in most of which we have either lost or obscured its meaning by translating it word instead of doctrine.

The mystery of Christ] The Gospel, which had been hidden from all former times, and which revealed that purpose long hidden in the Divine councils, that the Gentiles should be called to enjoy the same privileges with the Jews.

For which I am also in bonds] He was suffering under Jewish malice, and for preaching this very mystery; for they could not bear to hear announced, as from heaven, that the Gentiles, whom they considered eternally shut out from any participation of the Divine favour, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Cæsar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See Clarke’s note on “Colossians 1:24”.

Verses 2, 3. Continue in prayer — As a means to enable you to perform the fore-mentioned duties. This direction being given here, and Ephesians 6:18, (where see the note,) immediately after the apostle’s exhortation to relative duties, teaches us that they who live in one family should often join in social prayer for God’s assistance to enable them to perform their duties to each other. And watch in the same — Against negligence and indolence. See on Ephesians 6:18; 1 Peter 4:7; with thanksgiving — For those mercies which you have already received, in answer to former petitions, or in which God hath prevented you with the blessings of his goodness. Praying also for us — Observe, reader, Christians in the highest state of grace need the prayers of others. “This passage affords instruction both to ministers and to their people: to ministers, not to despise an assistance which even an inspired apostle thought useful to him: and to the people, to be careful to assist their ministers with a help which in the end will greatly redound to their own benefit.” That God would open unto us a door of utterance — That is, give us utterance, that we may open our mouth boldly, (Ephesians 6:19,) and give us an opportunity of speaking, so that none may be able to hinder. For which I am also in bonds — Then most grievous to me when they prove an obstruction to that great business of my life, the propagation of the gospel, in which the glory of God and the happiness of men are so highly concerned.

Ver. 2-4. Continue in prayer. Paul prayed on the sea-shore with the elders of Ephesus. Secret and family prayer are duties constantly devolving on christians, and social prayer when opportunity offers. He solicits their prayers in particular, that utterance might be given him, the eloquence of the Holy Spirit, that he might make manifest the gospel, and speak for God as he ought to speak. Let the preacher be aware that unless, like Moses, he go from speaking with the Lord to deliver his message to the people, he cannot speak as he ought. Devotion warms the heart, and inspires the tongue with unutterable sweetness and confidence of address. Then it is that a good man has a fountain of eloquence in his own breast, and feels within himself the sentiments he would communicate to others.

3. A door of utterance—The intercession desired is for the removal of any and all hinderances to the free preaching of the gospel, and the furnishing an opportunity to its extension. Was not their prayer really answered, though in a different way, as indeed God often answers, when the apostle’s closer imprisonment resulted in “the furtherance of the gospel?” Philippians 1:12. The mystery—Namely, of which Christ is the sum. See on Colossians 2:2.

COLOSSIANS

SECTION 14. SUNDRY GENERAL DIRECTIONS.

CH. 4:2-6.

Continually devote yourselves to prayer; watching therein with thanksgiving; at the same time praying also about us, that God may open to us a door of the word, to speak the mystery of Christ, because of which also I am bound; in order that I may make it manifest, as I must needs speak.

Walk in wisdom towards those outside, buying up the opportunity. Let your word be always with grace, seasoned with salt, to know how ye must needs answer each one.

Continuously-devote-yourselves to prayer, or persevere in prayer: same words and sense in Romans 12:12; Acts 1:14. They suggest a continuance which requires effort.

Watching: same word in 1 Corinthians 16:13. It is the opposite of sleep: Matthew 26:40; 1 Thessalonians 5:6, 10. In our persistent prayers, our spiritual faculties must be in active exercise. We must, while we pray, be keenly alive to our own needs and dangers and to the promises of God.

With (or in) thanksgiving: appropriate accompaniment, or surrounding element, of these watchful prayers. Close coincidence with Colossians 3:17, 15; 2:7. Ceaseless prayer combined with ceaseless praise was the atmosphere of Paul’s spiritual life.

Ver. 3.-4. Beside prayer in general, to which in Colossians 4:2 Paul exhorts, he now places specific prayer for himself and his companions: at the same time praying also about us. He includes doubtless Timothy and other companions who share Paul’s toil and need.

That God may open etc.: precise object for which Paul would have his readers pray.

A door of the word: a door for the Gospel to go through, i.e. an opportunity of preaching it. Cp. Acts 14:27. Such opportunity has already been given to Paul at Ephesus and Corinth: 1 Corinthians 16:9; 2 Corinthians 2:12, He desires it now. His request implies that the events of life, on which such opportunities depend, are under the control of God.

To speak etc.: purpose of the desired opportunity. It expounds the door of the word.

The mystery of Christ: as in Ephesians 3:4; cp. Colossians 1:27; 2:2. It is the secret which pertains to Christ, and lies hidden in Him, a secret known only to those to whom God reveals it. That this secret has been committed to Paul and that therefore he is able to speak the mystery of Christ, makes him eager for an opportunity of doing so. Because of which I am also bound, or lie bound: the hostility of the Jews, which caused his arrest. having been aroused by his faithful proclamation of salvation for all men. Paul remembers the price he has paid for the privilege of preaching the Gospel.

Make-manifest: set publicly and conspicuously before the eyes of men: see under Romans 1:19. It is the correlative of mystery: Colossians 1:26; Romans 16:25. Another slightly different correlative is reveal: Ephesians 3:5; Romans 16:25. Paul desired so to speak as to set before all men the Gospel in which lies hidden, ready to be revealed to those who receive the word in faith, the great secrets which to know is eternal life. For this end he desires that God may open for him a door of the word.

As I must needs speak: not obligation but absolute necessity. Same word in same sense in Colossians 4:6, and in Ephesians 6:20; Romans 1:27; 8:26; 1 Corinthians 8:2. The needs of the world and the grandeur of the Gospel were to Paul an imperative necessity leaving him no choice but compelling him as if by main force to preach the word wherever he could and at all cost. This felt necessity forces from him now this cry for the help of his readers’ prayers.

Notice here a marked characteristic of Paul, viz. constant desire for the prayers of Christians. So Romans 15:30; 2 Corinthians 1:11; 2 Thessalonians 3:1; Ephesians 6:19. This desire is the strongest possible proof of his confidence in the power of prayer.

The open door for which Paul begs his readers to pray must have included the opening of his prison door: for in prison he could not preach the Gospel as the world’s need demanded. But the progress of the Gospel, not personal liberty, was the real object of his desire. Indeed, personal liberty was to him of value chiefly as a means of preaching the word.

Verse 4. That I may make it manifest] It was a mystery, and he wished to make it manifest-to lay it open, and make all men see it.

Ver. 2-4. Continue in prayer. Paul prayed on the sea-shore with the elders of Ephesus. Secret and family prayer are duties constantly devolving on christians, and social prayer when opportunity offers. He solicits their prayers in particular, that utterance might be given him, the eloquence of the Holy Spirit, that he might make manifest the gospel, and speak for God as he ought to speak. Let the preacher be aware that unless, like Moses, he go from speaking with the Lord to deliver his message to the people, he cannot speak as he ought. Devotion warms the heart, and inspires the tongue with unutterable sweetness and confidence of address. Then it is that a good man has a fountain of eloquence in his own breast, and feels within himself the sentiments he would communicate to others.

4. Ought to speak—Doubtless the apostle is thinking of that untrammelled speech which comported both with his high calling and his heart’s desire, but which his imprisonment hindered. Whether the answer shall come through his release or in some other way, he will be content if the cause of the gospel be advanced.

COLOSSIANS

SECTION 14. SUNDRY GENERAL DIRECTIONS.

CH. 4:2-6.

Continually devote yourselves to prayer; watching therein with thanksgiving; at the same time praying also about us, that God may open to us a door of the word, to speak the mystery of Christ, because of which also I am bound; in order that I may make it manifest, as I must needs speak.

Walk in wisdom towards those outside, buying up the opportunity. Let your word be always with grace, seasoned with salt, to know how ye must needs answer each one.

Continuously-devote-yourselves to prayer, or persevere in prayer: same words and sense in Romans 12:12; Acts 1:14. They suggest a continuance which requires effort.

Watching: same word in 1 Corinthians 16:13. It is the opposite of sleep: Matthew 26:40; 1 Thessalonians 5:6, 10. In our persistent prayers, our spiritual faculties must be in active exercise. We must, while we pray, be keenly alive to our own needs and dangers and to the promises of God.

With (or in) thanksgiving: appropriate accompaniment, or surrounding element, of these watchful prayers. Close coincidence with Colossians 3:17, 15; 2:7. Ceaseless prayer combined with ceaseless praise was the atmosphere of Paul’s spiritual life.

Ver. 3.-4. Beside prayer in general, to which in Colossians 4:2 Paul exhorts, he now places specific prayer for himself and his companions: at the same time praying also about us. He includes doubtless Timothy and other companions who share Paul’s toil and need.

That God may open etc.: precise object for which Paul would have his readers pray.

A door of the word: a door for the Gospel to go through, i.e. an opportunity of preaching it. Cp. Acts 14:27. Such opportunity has already been given to Paul at Ephesus and Corinth: 1 Corinthians 16:9; 2 Corinthians 2:12, He desires it now. His request implies that the events of life, on which such opportunities depend, are under the control of God.

To speak etc.: purpose of the desired opportunity. It expounds the door of the word.

The mystery of Christ: as in Ephesians 3:4; cp. Colossians 1:27; 2:2. It is the secret which pertains to Christ, and lies hidden in Him, a secret known only to those to whom God reveals it. That this secret has been committed to Paul and that therefore he is able to speak the mystery of Christ, makes him eager for an opportunity of doing so. Because of which I am also bound, or lie bound: the hostility of the Jews, which caused his arrest. having been aroused by his faithful proclamation of salvation for all men. Paul remembers the price he has paid for the privilege of preaching the Gospel.

Make-manifest: set publicly and conspicuously before the eyes of men: see under Romans 1:19. It is the correlative of mystery: Colossians 1:26; Romans 16:25. Another slightly different correlative is reveal: Ephesians 3:5; Romans 16:25. Paul desired so to speak as to set before all men the Gospel in which lies hidden, ready to be revealed to those who receive the word in faith, the great secrets which to know is eternal life. For this end he desires that God may open for him a door of the word.

As I must needs speak: not obligation but absolute necessity. Same word in same sense in Colossians 4:6, and in Ephesians 6:20; Romans 1:27; 8:26; 1 Corinthians 8:2. The needs of the world and the grandeur of the Gospel were to Paul an imperative necessity leaving him no choice but compelling him as if by main force to preach the word wherever he could and at all cost. This felt necessity forces from him now this cry for the help of his readers’ prayers.

Notice here a marked characteristic of Paul, viz. constant desire for the prayers of Christians. So Romans 15:30; 2 Corinthians 1:11; 2 Thessalonians 3:1; Ephesians 6:19. This desire is the strongest possible proof of his confidence in the power of prayer.

The open door for which Paul begs his readers to pray must have included the opening of his prison door: for in prison he could not preach the Gospel as the world’s need demanded. But the progress of the Gospel, not personal liberty, was the real object of his desire. Indeed, personal liberty was to him of value chiefly as a means of preaching the word.

Verse 5. Walk in wisdom] Act wisely and prudently in reference to them who are without-who yet continue unbelieving Gentiles or persecuting Jews.

The Church of Christ was considered an enclosure; a field, or vineyard, well hedged or walled. Those who were not members of it, were considered without; i.e. not under that especial protection and defence which the true followers of Christ had. This has been since called “The pale of the Church,” from palus, a stake; or, as Dr. Johnson defines it, “A narrow piece of wood, joined above and below to a rail, to enclose grounds.” As to be a Christian was essential to the salvation of the soul, so to be in the Church of Christ was essential to the being a Christian; therefore it was concluded that “there was no salvation out of the pale of the Church.” Now this is true in all places where the doctrines of Christianity are preached; but when one description of people professing Christianity, with their own peculiar mode of worship and creed, arrogate to themselves, exclusive of all others, the title of THE Church; and then, on the ground of a maxim which is true in itself, but falsely understood and applied by them, assert that, as they are THE Church, and there is no Church besides, then you must be one of them, believe as they believe, and worship as they worship, or you will be infallibly damned; I say, when this is asserted, every man who feels he has an immortal spirit is called on to examine the pretensions of such spiritual monopolists. Now, as the Church of Christ is formed on the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, the doctrines of this Christian Church must be sought for in the sacred Scriptures. As to fathers, councils, and human authorities of all kinds, they are, in this question, lighter than vanity; the book of God alone must decide. The Church, which has been so hasty to condemn all others, and, by its own soi disant or self-constituted authority, to make itself the determiner of the fates of men, dealing out the mansions of glory to its partisans, and the abodes of endless misery to all those who are out of its antichristian and inhuman pale; this Church, I say, has been brought to this standard, and proved by the Scriptures to be fallen from the faith of God’s elect, and to be most awfully and dangerously corrupt; and to be within its pale, of all others professing Christianity, would be the most likely means of endangering the final salvation of the soul. Yet even in it many sincere and upright persons may be found, who, in spirit and practice, belong to the true Church of Christ. Such persons are to be found of all religious persuasions, and in all sorts of Christian societies.

Redeeming the time.] See Clarke on “Ephesians 5:16”.

Verses 5, 6. Walk in wisdom toward them that are without — Your heathen neighbours; doing nothing to disgrace religion in their eyes, or unnecessarily to exasperate them against you; redeeming the time — Embracing and improving every opportunity of doing good, and particularly of gaining souls to Christ. Let your speech be alway with grace — Such as may manifest that the grace of God is in you, and may be calculated to win upon, instruct, and edify others; seasoned with salt — With wisdom and grace, as flesh is with salt, so that it may be savoury and useful to the hearers, tending to prevent or cure their corrupt principles or practices; that ye may know how ye ought to answer every man — May be able to speak pertinently and wisely upon all occasions, and especially when questioned about the grounds of your religion.

Ver. 5. Redeeming the time. This exhortation has before occurred in other places, and cannot be too oft repeated, time being the most important talent committed to our trust, every minute of which is more valuable than grains of gold. A great work is to be performed, and but little time is allotted for us; soon we must either be saved or lost to all eternity. Much of our time has already been wasted, and requires to be redeemed by encreased diligence and care. All the time we have lived without God in the world, in a state of impenitence and unbelief, is lost and worse than lost; we have done no good, but much evil, of which an account must be rendered to the eternal Judge. And since we have known the Lord, all the time in which we have not lived to his glory has been lost. How much wiser, happier, and more useful might we have been, had we been more diligent in the means of grace, more watchful and more prayerful, instead of having indulged in carnal ease, in idle amusements, and in fruitless cares. Let us henceforth endeavour to regain the ground we have lost, by a renewed devotedness of ourselves to the Lord, by more vigorous exertions in his service, and a life wholly consecrated to his glory.

5. Intercourse with persons outside the Church, 5, 6.

5. Walk in wisdom—The social relations of Christians with non-Christians, and the proper manner of life in respect to them, constitute one of the most important topics of the epistle. Heathens then, as worldly men do now, largely judged Christianity from the lives of its adherents, rather than from their professions or its doctrines. The counsel looks beyond the avoidance of all cause of reproach to a persuasion of the unconverted that the gospel is true and divine. It means that practical wisdom in social intercourse—that sound common sense—which would plan, live, work, and talk for that result. Redeeming the time—Better, buying up for yourselves the opportunity. Olshausen remarks (from Beza) that “the phrase is taken from the figure of a provident merchant who uses everything for his ends.” We are to watch for the opportunity to commend the gospel and win a soul, seizing the right time to speak, in order that we may advance the Master’s cause.

Ver. 5. Preaching the word reminds Paul of those outside the Church, and of the influence upon them of everything done by members of the Church. In wisdom: as in Colossians 1:28; 3:16.

Those outside: as in 1 Corinthians 5:12. In our various relations to these, we must choose our steps in the light of knowledge of the eternal realities.

The opportunity or season: the fit time for action: same word in Galatians 4:10; 6:9, 10. Paul thinks either of life as an opportunity of advancing the Kingdom of God, or of any opportunity which may from time to time arise. Since life is made up of opportunities, and from these derives its worth, the practical difference between these expositions is hardly perceptible.

Buy-up: same word as redeem in Galatians 3:13; 4:5. By using well an opportunity we make it our abiding enrichment: and the effort required in doing so is the price paid for the enrichment. The greatness and value of the possibilities of life, the opportunities it affords for influencing the unsaved, and the difficulty of seizing them as they pass, demand that every step be taken with wisdom.

This verse closely resembles Ephesians 5:15, 16.

V. 6. Let your speech be always with grace-Seasoned with the grace of God, as flesh is with salt.

Verse 6. Let your speech be alway with grace, seasoned with salt] Let it be such as has a tendency to oppose and preserve from the corruption of sin. The rabbins say: “He who, in prayer, omits any word, should begin again at the beginning; for he who does not is like boiled pottage, in which there is no salt.” Berachoth, fol. 34, 1. Let all your conversation be such as may tend to exemplify and recommend Christianity; let it not only be holy, but wise, gracious, and intelligent. A harsh method of proposing or defending the doctrines of Christianity only serves to repel men from those doctrines, and from the way of salvation. Salt, from its use in preserving food from corruption, and rendering it both savoury and wholesome, has always been made the emblem of wisdom. The word has been also used to express in composition or conversation what is terse, comprehensive, useful, elegant, and impressive. The term Attic salt has been used to express some of the principal beauties of the Greek tongue; of such beauties the Gospel of Christ has an endless store. See Clarke on “Matthew 5:13”, and “Mark 9:50”.

How ye ought to answer every man.] That your discourse may be so judiciously managed, that ye may discern how to treat the prejudices and meet the objections both of Jews and Gentiles.

Verses 5, 6. Walk in wisdom toward them that are without — Your heathen neighbours; doing nothing to disgrace religion in their eyes, or unnecessarily to exasperate them against you; redeeming the time — Embracing and improving every opportunity of doing good, and particularly of gaining souls to Christ. Let your speech be alway with grace — Such as may manifest that the grace of God is in you, and may be calculated to win upon, instruct, and edify others; seasoned with salt — With wisdom and grace, as flesh is with salt, so that it may be savoury and useful to the hearers, tending to prevent or cure their corrupt principles or practices; that ye may know how ye ought to answer every man — May be able to speak pertinently and wisely upon all occasions, and especially when questioned about the grounds of your religion.

Ver. 6. Let your speech be always seasoned with salt. The covenant of God is twice called a covenant of salt. I can suggest no better comment here than what I have found during the fifty years of my public labours, in venerable men and women whose minds were stored with wisdom, and whose hearts were replenished with grace. They speak of good things with ease and engaging accents, their hearts being at home in them. Their manner, their aspect, their voice charm the ear, because they know and enjoy religion. They preserve the simplicity of Christ, and in their turns of thought and improvement of incidents, they follow nature and common sense.

6. With grace—In grace, as its element or dress. Our conversation should be in a religious spirit, of course, but calculated to win favour as well. Seasoned with salt—Not pointless and profitless, but penetrative and purifying, through the presence of the Spirit, whose action salt symbolizes. Thus an earnest, wide-awake Christian might always be ready to make an appropriate answer to any inquiry or objection to the gospel from a non-Christian with whom he might be conversing.

Ver. 6. Your word: especially to those outside, as is suggested by the end of the verse.

With grace: same words as in Colossians 3:16. But here apparently we have the frequent classic sense of gracefulness. Same word in this sense in Ecclesiastes 10:12, The words of a wise man’s mouth are grace; and Psalm 45:2, Grace is poured in thy lips. The discourse of Christians should ever be clothed with moral attractiveness. (The common associations of the word grace remind us that this attractiveness is by the undeserved favour of God.)

Seasoned, i.e. made pleasant to the taste, with salt: same words together in Mark 9:50; Luke 14:34. To the idea of attractiveness to the eye suggested by the word grace, these words add that of piquancy to the intellectual taste.

To know how etc.: further account of the discourse Paul desires in his readers.

To answer each one: either objecting, or asking information. Must needs answer: to Paul’s thought a good answer is an absolute necessity. He desires his readers to know how to give an answer which in each case will meet this necessity. The same necessity rests upon all who advocate the Gospel among those who professedly reject it. Cp. 1 Peter 3:15.

DIVISION IV. shows how the doctrinal teaching of Christ bears on morals and quickens into beauty even the common and little things of life. Christ requires from His servants a complete separation from all evil, and bids them put on a new life marked especially by kindness and forbearance. The Gospel, which places all men on one spiritual level as children of God, does not obliterate social distinctions; but makes each of them an opportunity of serving Christ. Even the great Apostle begs for his readers’ prayers that he may have opportunity to speak the word as it needs to be spoken. And he remembers that in their words to others they need wisdom and the ornament of a Christian spirit.

Verse 7. All my state shall Tychicus] See the note on Ephesians 6:21. Tychicus well knew the apostle’s zeal and perseverance in preaching the Gospel, his sufferings on that account, his success in converting both Jews and Gentiles, and the converts which were made in Cæsar’s household; he could give these to the Colossians in ample detail, and some of them it would not have been prudent to commit to writing.

Verses 7-9. All my state — The things which relate to myself; shall Tychicus declare unto you — See on Ephesians 6:21. With Onesimus, who is one of you — Or, rather, who is from you, as ex umwn seems to mean; or, who is your countryman; for it does not appear that he could be a member of the church at Colosse before he left his master Philemon, since, it is certain he was converted after that period by the apostle at Rome. See Philemon 10.

Ver. 7-9. All my state shall Tychicus declare to you. He was now a venerable man, and one of the seventy disciples, as those of Asia say; but frequently he was a companion and fellow-labourer of Paul. He was the bearer of three of Paul’s epistles, one to Ephesus, this to Colosse, and the second epistle to Timothy. He is named in Acts 20:4, and four times by St. Paul. — Of Onesimus, see the epistle to Philemon 1:10.

IV. CONCLUSION, 7-18.

1. Personal communications, 7-14.

7. Tychicus—With this and the following verses, Ephesians 6:21, 22, is almost word for word. Our only knowledge of Tychicus before this time is that he was an Asiatic, and he appears in Acts 20:4, as one of Paul’s companions from Corinth into Asia. He is now his special messenger to the two Churches, bearing a letter to each, and also is charged with verbal communications respecting the apostle’s condition.

COLOSSIANS

DIVISION V

PERSONAL MATTERS.

CH. 4:7-18.

SECTION 15. — TYCHICUS AND ONESIMUS

CH. 4:7-9.

All the matters referring to me, Tychicus will make known to you, a beloved brother and faithful minister and fellow-servant in the Lord; whom I have sent to you for this very thing, that ye may know the things about us and that he may encourage your hearts, with Onesimus our faithful and beloved brother, who is one of you. All the things here, they will make known to you.

Ver. 7. The matters referring to me: same words in same sense in Philippians 1:12. All matters personal to Paul, Tychicus will tell the Colossian Christians. It is therefore needless for Paul to say more about his condition or surroundings.

Minister: see under Romans 12:8. The same word denotes the office of a deacon in Philippians 1:1; 1 Timothy 3:8, 12; and possibly Romans 16:1. But its various uses make it unlikely that standing here alone it has this technical sense. This would require further specification, as in Romans 16:1. Nor is it probable that the word alone would bear the sense of minister of the Gospel or of Christ; as in Colossians 1:7, 23,

25. It is easiest to suppose that Tychicus was Paul’s minister or assistant; according to the simplest meaning of the word, e.g. Matthew 20:26; 23:11, and the corresponding verb in Philemon 1:13; Romans 15:25; Hebrews 6:10. In this sense Mark was useful to Paul for ministry: 2 Timothy 4:11. That Tychicus belonged to a band of helpers surrounding Paul, is made likely by the fact that Paul sent him, as here stated, to Colossæ, also (Ephesians 6:22; 2 Timothy 4:12) to Ephesus twice; and had thoughts of sending him (Titus 3:12) on another mission. An important coincidence with all this occurs in Acts 20:4, where Tychicus is one of a small band of companions travelling with Paul. In this last passage he is said to be a native of Asia, of which Roman province Ephesus was the capital: another important coincidence. The above references are our only sources of information about Tychicus. But he was a beloved brother and trustworthy helper. While speaking of him thus, Paul remembers that both himself and Tychicus are servants of one divine Master; and therefore calls him a fellow-servant: same word in Colossians 1:7. Similar transition of thought in Philippians 2:22. In the Lord: embracing probably the entire description of Tychicus: same words in Philippians 1:14; Ephesians 4:1; 6:21. The one Master was the surrounding element of the whole brotherhood, of the assistance to Paul, and of the joint service.

Verse 8. That he might know your estate] Instead of ina gnw ta peri umwn, that HE may know YOUR affairs, ABD*FG, many others, with the Æthiopic, Itala, Theodoret, and Damascenus, read ina gnwte ta peri hmwn, that YE may know OUR affairs; which is probably the true reading. Tychicus was sent to them, not to know their affairs, but with Onesimus, to carry this epistle and make the apostle’s state known to them, and comfort their hearts by the good news which he brought. The next verse confirms this meaning.

Verses 7-9. All my state — The things which relate to myself; shall Tychicus declare unto you — See on Ephesians 6:21. With Onesimus, who is one of you — Or, rather, who is from you, as ex umwn seems to mean; or, who is your countryman; for it does not appear that he could be a member of the church at Colosse before he left his master Philemon, since, it is certain he was converted after that period by the apostle at Rome. See Philemon 10.

Ver. 7-9. All my state shall Tychicus declare to you. He was now a venerable man, and one of the seventy disciples, as those of Asia say; but frequently he was a companion and fellow-labourer of Paul. He was the bearer of three of Paul’s epistles, one to Ephesus, this to Colosse, and the second epistle to Timothy. He is named in Acts 20:4, and four times by St. Paul. — Of Onesimus, see the epistle to Philemon 1:10.

8. The same purpose—Better, this very purpose, applying to what follows, especially if we retain the next clause. Whether we should read as in the text, or, that ye might know our affairs, as in Ephesians 6:22, is as yet doubtful. Tregelles adopts the latter, which certainly best agrees with the following verse.

Ver. 8. Whom I have sent: so Paul frequently sent to various Churches his trusted helpers: 1 Corinthians 4:17; 2 Corinthians 9:3; Philippians 2:19, 23, 25, 28; 1 Thessalonians 3:2, 5. In this mission, the matters referring to himself were Paul’s first thought: Colossians 4:8. But, remembering that others share his perils and toils and the interest and affection of the Christians at Colossæ, he passes from the singular in Colossians 4:7, touching me, to the plural here: that ye may know the things concerning us.

Encourage your hearts: as in Colossians 2:2. Thus Tychicus had a double errand, to take information about Paul and his companions and to cheer and stimulate the Colossian Christians.

Verse 9. With Onesimus-who is one of you.] Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle’s state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon.

All things which are done here.] FG, the Vulgate, Itala, Jerome, and Bede, add here prattomena, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See Clarke on “Colossians 4:7”. The reign of Nero. was not only cruel, but suspicious, jealous, and dangerous.

Verses 7-9. All my state — The things which relate to myself; shall Tychicus declare unto you — See on Ephesians 6:21. With Onesimus, who is one of you — Or, rather, who is from you, as ex umwn seems to mean; or, who is your countryman; for it does not appear that he could be a member of the church at Colosse before he left his master Philemon, since, it is certain he was converted after that period by the apostle at Rome. See Philemon 10.

Ver. 7-9. All my state shall Tychicus declare to you. He was now a venerable man, and one of the seventy disciples, as those of Asia say; but frequently he was a companion and fellow-labourer of Paul. He was the bearer of three of Paul’s epistles, one to Ephesus, this to Colosse, and the second epistle to Timothy. He is named in Acts 20:4, and four times by St. Paul. — Of Onesimus, see the epistle to Philemon 1:10.

9. Onesimus—A native of Colosse, and runaway slave of Philemon, converted at Rome through the labours of the apostle, and now returning in company with Tychicus to his master. He is legally a slave, but nevertheless a “beloved brother” in the Church of Christ, and joint-bearer of the present epistle. All things… here—Many things respecting matters transacted at Rome could now be properly narrated which might not, in the times of Nero, be safely committed to writing.

Ver. 9. Onesimus: only here and Philemon 1:10. This passing mention of him receives light from, and casts light upon, the Epistle to Philemon. See Introd. v.

Faithful or trustworthy: specially suitable as a commendation of a runaway slave.

One of you; implies that in some way Onesimus came from Colossæ, either as a native or as a former inhabitant.

All the things here; marks the completion of the matter opened by similar words at the beginning of Colossians 4:7.

The mention of Tychicus in Colossians 4:7 and of Onesimus in Colossians 4:9 links this Epistle closely with those to the Ephesians and to Philemon. The references to Tychicus here and in Ephesians 6:22 are valuable comments on the character of a good man about whom we know very little. Thus this casual insertion of these two names both helps us to reproduce in thought the surroundings of the Apostle, and affords some confirmation of the genuineness of the Epistles which bear his name and of the historic truthfulness of the Book of Acts.

V. 10. Aristarchus my fellowprisoner-Such was Epaphras likewise for a time, Philemon 1:23.

Ye have received directions-Namely, by Tychicus, bringing this letter. The ancients adapted their language to the time of reading the letter; not, as we do, to the time when it was written. It is not improbable, they might have scrupled to receive him, without this fresh direction, after he had left St. Paul, and "departed from the work."

Verse 10. Aristarchus my fellow prisoner] Concerning Aristarchus, see Acts 19:29; 20:4; 27:2; and see the note on this latter place. Aristarchus and Epaphras are mentioned as saluters in this epistle, and in that to Philemon written at the same time; but here he is said to be a prisoner, and Epaphras not. In that to Philemon, Epaphras is called a prisoner, and Aristarchus not. One of them is wrong, though it is uncertain which; unless both were prisoners. See Wall’s Crit. Notes. As Aristarchus had been a zealous and affectionate adherent to St. Paul, and followed him in all his journeys, ministering to him in prison, and assisting him in preaching the Gospel in Rome, he might have been imprisoned on this account. We need not suppose that both he and Epaphras were imprisoned at the same time; about the same time they might be imprisoned, but it might be so ordered by the providence of God that when Aristarchus was imprisoned Epaphras was at liberty, and while Epaphras was in prison Aristarchus was at liberty. This is a very possible and easily to be conceived case.

Marcus] See the account of this person, Acts 15:39. Though there had been some difference between the apostle and this Mark, yet from this, and 2 Timothy 4:11, we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry. Touching whom ye received commandments] What these were we cannot tell; it was some private communication which had been previously sent to the Colossian Church.

Verses 10, 11. Aristarchus, my fellow-prisoner — Such was Epaphras likewise for a time, Philemon 1:23; saluteth you — “This excellent person was a Jew, (verse 11,) though born in Thessalonica, Acts 20:4. He, with his countryman Caius, was hurried into the theatre at Ephesus, by Demetrius and the craftsmen, Acts 19:29. Also he was one of those who accompanied Paul from Greece, when he carried the collections for the saints to Jerusalem, (Acts 20:4,) being appointed to that service by the church at Thessalonica, agreeably to the apostle’s direction, 1 Corinthians 16:3. Aristarchus, therefore, was a person of great note, and highly respected by the church of the Thessalonians, of which he was a member. And his whole conduct showed that he merited the good opinion they entertained of him. For when Paul was imprisoned in Judea, that good man abode with him, and ministered to him all the time of his imprisonment, both at Jerusalem and Cesarea, attended him at his trials, and comforted him with his company and conversation. And when it was determined to send Paul into Italy, he went along with him, (Acts 27:2,) and remained with him during his confinement there, and zealously assisted him in preaching the gospel, as the apostle informs us in verse 11 of this chapter, till at length, becoming obnoxious to the magistrates, he was imprisoned, verse 10.” — Macknight. And Marcus, touching whom ye received commandments — Or directions, by Tychicus bringing this letter. It is not improbable they might have scrupled to receive him without this fresh direction, after he had left Paul and departed from the work. And Jesus, who is called Justus — Justus being a Latin surname, we may suppose it was given to this person by the Roman brethren, on account of his known integrity, and that it was adopted by the Greeks when they had occasion to mention him: for the Greeks had now adopted many Latin words. These three (Aristarchus, Marcus, and Justus) are the only persons, who, being of the circumcision, are, or have been, my fellow-labourers unto the kingdom of God — That is, in preaching the gospel; and who have been a comfort to me — What then can we expect? That all our fellow-workers should be a comfort to us? The apostle, therefore, having in this passage mentioned the names of all the Jews who sincerely preached Christ in Rome at that time, it is certain Peter was not there then; otherwise his name would have been in the list of those labourers who had been a consolation to St. Paul. For we cannot suppose that Peter was one of those, mentioned Philippians 1:14, 15, who preached the gospel from strife, to add affliction to Paul’s bonds. Yet the Papists contend that Peter presided over the church at Rome twenty-five years successively.

Ver. 10. Aristarchus, my fellow-prisoner. We have an account of Aristarchus in Acts 27:2. 20:4. He had been sent a prisoner with Paul to Rome, and was still bound with a chain. — Marcus or Mark is often named in sacred history. Acts 12:12, 25. 15:37. Honourable mention is made of him in 2 Timothy 4:11, and the apostle joins his name in greeting the saints.

10. Aristarchus—A Thessalonian, first mentioned in Acts 19:29, as a companion of the apostle on his third missionary tour, and seized by the mob at Ephesus. He seems to have continued with him until the decision of the present appeal to Nero. Marcus—John Mark, the author of the second gospel, who had been the occasion of the difference between Paul and Barnabas, and their separation. (Acts 12:12.) He afterward recovered the good opinion of the apostle, and is now warmly commended by him to the kind hospitality of the Colossian brethren. Sister’s son—’Aneyiov, a name given to the sons and daughters of brothers and sisters. Barnabas and Mark were, therefore, cousins. Commandments—What these were, and who sent them, we cannot know, though presumably they proceeded from St. Paul.

COLOSSIANS

SECTION 16. — SUNDRY GREETINGS.

CH. 4:10-18.

There greets you Aristarchus, my fellow-prisoner; and Mark the cousin of Barnabas, about whom ye have received commands, if he come to you receive him; and Jesus who is called Justus. Of those who are of the circumcision, these only are fellow-workers for the kingdom of God, men who have become a help to me.

There greets you Epaphras, who is one of you, a servant of Christ Jesus, always wrestling on your behalf in his prayers, that ye may stand mature and fully assured in every will of God. For I bear him witness that he has much labour on behalf of you and of those in Laodicea and those in Hierapolis.

There greets you Luke, the beloved physician; and Demas. Greet ye the brethren in Laodicea, and Nymphas and the Church in their house. And when the letter has been read among you, cause that it be read also in the Church of the Laodiceans, and that ye read the letter from Laodicea. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. The greeting of me Paul by my own hand Remember my bonds. Grace be with you.

Ver. 10.-11a. Aristarchus: another companion of Paul, a Macedonian from Thessalonica. He was with Paul in the tumult at Ephesus, and on the return journey from Corinth through Macedonia to Jerusalem, and on his voyage as prisoner to Rome: Acts 19:29; 20:4; 27:2. He sends a greeting to Philemon: Philemon 1:24. He is here called a fellow-prisoner, a title given in Philemon 1:23 to Epaphras, while Aristarchus is called only a fellow-worker. Similarly in Romans 16:7 two kinsmen of Paul are called his fellow-prisoners. The word thus used means accurately a prisoner of war. (Cp. Philippians 2:25, fellow-worker and fellow-soldier.) Its precise significance here would be explained by Tychicus: but it is unknown to us. The transference of the title from Aristarchus to Epaphras is specially puzzling, the more so as the letters seem to have been written at the same time. Whether these men voluntarily shared in turn the discomfort of Paul’s prison, or through loyalty to him were themselves actually imprisoned, we have no means of knowing. But in any case this term is a title of high honour. Little did these faithful friends of Paul dream that their imprisonment, of whatever kind it was, would be to them on the imperishable page of Holy Scripture a title of honour as wide as the world and more lasting than time. This cursory mention of Aristarchus reminds us of the great multitude, not thus recorded, whose record is with God.

Mark: Philemon 1:24: another link connecting the Epistles. Evidently the same man as in 2 Timothy 4:1, where be has a commendation similar to that in Colossians 4:11. There is no reason to doubt that he was the man referred to by Peter (1 Peter 5:13) as Mark, my son. Apparently he was John, surnamed Mark in Acts 12:12, 25; 15:37, who in 15:39 is called, as here, simply Mark. The mother of this last had a house at Jerusalem to which Peter went when released from prison Acts 12:12. And the Mark here mentioned was (Colossians 4:11) a joy to Paul. This identification is confirmed by the explanation it affords of Barnabas’ strong wish to keep him as his companion after he had once proved faithless: Acts 15:37-39. For in that case they were cousins. And the references to Mark here and in 2 Timothy 4:11 are pleasant proofs how completely the timid one had regained the friendship and approval of Paul.

Eusebius (Church History bk. ii. 15) says that the Mark to whom Peter refers was the author of the Second Gospel; and (bk. iii. 39) quotes Papias, a writer of the second century, to the same effect, Similarly Irenæus (bk. iii.

10. 6) quotes the beginning and end of the Second Gospel as written by Mark, the interpreter and follower of Peter. Eusebius says also (bk. ii. 16) that he founded the Church at Alexandria.

Cousin: the constant sense, except in very late Greek where it has the sense of nephew, of the common Greek word here used. So in Numbers 36:11 (LXX.) it is used as a rendering of their uncle’s sons. And Eusebius (Ch. Hist. iii. 11) speaks of Simeon, second bishop of Jerusalem, as said to be cousin of Christ, on the ground that his father Clopas was brother to Joseph.

Barnabas: the last mention in the N.T. of this valued friend of Paul. About whom: i.e. Mark, the chief person in Paul’s thought now. Received commands: already conveyed, as is implied in the past tense. Whether by messenger, or by a lost letter, we do not know. The plural number, commands, in view of the frequent rise of the word in the singular, e.g. Ephesians 6:2; Romans 7:8-13, suggests that Paul’s will was conveyed in more ways than one. Notice the apostolic authority implied in this word, The tenour of these commands is evidently given in the words following.

If he come to you; suggests that Mark had been sent on a mission, and that Paul was uncertain whether in discharging it he would visit Colossæ. Very similar injunction in 1 Corinthians 16:10, if Timothy come, see that etc.

Receive him, welcome him in whatever aspect he presents himself, whether as Paul’s delegate or simply as a brother Christian. Same word in same sense in 2 Corinthians 7:15; 11:16; Galatians 4:14. Jesus: the Greek form of the Hebrew name Joshua, and used for the ancient leader in the LXX. constantly, and in Acts 7:45; Hebrews 4:8. The same name is also found in the genealogy of Christ: Luke 3:29. Its use here as a designation of an obscure Jewish Christian proves that the Eternal Son bore on earth, not merely a human name, but a name given to ordinary men.

Justis: a Latin name meaning fit or righteous, and common as a Jewish surname. It is the name given by Eusebius (Ch. Hist. iii. 35) to the third bishop of Jerusalem, a Jew. Same name in Acts 1:23, undoubtedly of a Jew; and in Acts 18:7 of a proselyte.

V. 11. These-Three, Aristarchus, Marcus, and Justus. Of all the circumcision-That is, of all my Jewish fellowlabourers. Are the only fellowworkers unto the kingdom of God-That is, in preaching the gospel.

Who have been a comfort to me-What, then, can we expect? That all our fellowworkers should be a comfort to us?

Verse 11. Jesus, which is called Justus] Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans.

These only] That is, only Aristarchuss Marcus, and Jesus Justus, who were formerly Jews or proselytes; for oi ontev ek peritomhv, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle’s bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand.

Verses 10, 11. Aristarchus, my fellow-prisoner — Such was Epaphras likewise for a time, Philemon 1:23; saluteth you — “This excellent person was a Jew, (verse 11,) though born in Thessalonica, Acts 20:4. He, with his countryman Caius, was hurried into the theatre at Ephesus, by Demetrius and the craftsmen, Acts 19:29. Also he was one of those who accompanied Paul from Greece, when he carried the collections for the saints to Jerusalem, (Acts 20:4,) being appointed to that service by the church at Thessalonica, agreeably to the apostle’s direction, 1 Corinthians 16:3. Aristarchus, therefore, was a person of great note, and highly respected by the church of the Thessalonians, of which he was a member. And his whole conduct showed that he merited the good opinion they entertained of him. For when Paul was imprisoned in Judea, that good man abode with him, and ministered to him all the time of his imprisonment, both at Jerusalem and Cesarea, attended him at his trials, and comforted him with his company and conversation. And when it was determined to send Paul into Italy, he went along with him, (Acts 27:2,) and remained with him during his confinement there, and zealously assisted him in preaching the gospel, as the apostle informs us in verse 11 of this chapter, till at length, becoming obnoxious to the magistrates, he was imprisoned, verse 10.” — Macknight. And Marcus, touching whom ye received commandments — Or directions, by Tychicus bringing this letter. It is not improbable they might have scrupled to receive him without this fresh direction, after he had left Paul and departed from the work. And Jesus, who is called Justus — Justus being a Latin surname, we may suppose it was given to this person by the Roman brethren, on account of his known integrity, and that it was adopted by the Greeks when they had occasion to mention him: for the Greeks had now adopted many Latin words. These three (Aristarchus, Marcus, and Justus) are the only persons, who, being of the circumcision, are, or have been, my fellow-labourers unto the kingdom of God — That is, in preaching the gospel; and who have been a comfort to me — What then can we expect? That all our fellow-workers should be a comfort to us? The apostle, therefore, having in this passage mentioned the names of all the Jews who sincerely preached Christ in Rome at that time, it is certain Peter was not there then; otherwise his name would have been in the list of those labourers who had been a consolation to St. Paul. For we cannot suppose that Peter was one of those, mentioned Philippians 1:14, 15, who preached the gospel from strife, to add affliction to Paul’s bonds. Yet the Papists contend that Peter presided over the church at Rome twenty-five years successively.

Ver. 11. Jesus or Justus, a jew by birth; and being, like Mark, a fellow-workman with Paul, it would seem that he is named here as the Justus already known to the churches. Acts 1:23. 18:7.

11. Jesus—The Greek form of the Hebrew Joshua. Note, Matthew 1:21. It was not an uncommon name among the Jews, but Christians at an early day came to disuse it through reverence for it as the name of the Redeemer. The surname Justus, given to the person here mentioned, was also frequent with the Jews. Nothing is known of him except as stated in the text, unless we receive the tradition that he was afterward bishop of Eleutheropolis. Of the circumcision—Born Jews, or proselytes, but now Christian preachers. There were doubtless other Jewish Christians at Rome, but only the three named, Aristarchus, Mark, and Jesus Justus, assisted the apostle in his work. The rest opposed and thwarted him, becoming a sorrow rather than a comfort to him. The persons named below, who laboured in full sympathy with him, were Gentiles.

Ver. 11b. The words who are of the circumcision are joined by A.V. and R.V. to the foregoing. This punctuation makes the words following an absolute assertion, and excludes even Epaphras from the number of Paul’s helpers. But this is plainly contradicted by Colossians 4:12 and Colossians 1:7. The words above must therefore be joined to those following, as nominative absolute, limiting the assertion therein contained. Evidently, Paul means that these three men were Jews, and were the only Jews who by joining with him in work for the Kingdom of God, had been a comfort to him. This meaning is best reproduced by rendering Of those who are of the circumcision, these only etc.

Of the circumcision: same phrase in Romans 4:12; Galatians 2:12; Titus 1:10; Acts 10:45; 11:2. It describes their origin by pointing to the visible sign of the Covenant which of old God made with their race.

These only; reminds us of the wide-spread hostility of the Jews to Paul. Cp. Titus 1:10.

Fellow-workers: as in Philippians 2:25; 4:3: cp. 2 Corinthians 8:23, ‘fellow-worker for you.’ They laboured together each with each and all with Paul, for the advancement of the Kingdom of God; i.e. for the eternal kingdom, over which God will reign for ever, and of which His servants, rescued from the grave to die no more, will be citizens, every citizen sharing its glory and blessedness. For that kingdom Paul and his companions toiled, by drawing men to Christ and thus making them even on earth citizens of this heavenly kingdom, and by teaching each citizen to labour for the same object. They were thus fellow-workers, co-operating harmoniously. Since the work of God needs the co-operation of many workers, a chief Christian excellence is that spirit of harmony which enables one to work well with others. It is the willing subordination of the individual to the general good. Absence of this spirit of brotherhood has frequently hindered the usefulness of able men.

Men who etc.: a larger class to which these three, and of Jews these only, belonged; viz. those who were, or became, a comfort or encouragement to Paul.

Such were Paul’s three Jewish friends at Rome: Aristarchus from Thessalonica, in some way a sharer of his imprisonment; Mark from Jerusalem, himself once a deserter and a cause of contention between Paul and his old friend Barnabas, but now a valued helper; and a brother unknown to us but bearing the sacred name. All these joined with Paul in his toil for the Kingdom of God; and each was to the Apostle, amid the hardships of that toil, a joy in sorrow and a stimulus to exertion. Mark was soon to leave him, and would possibly visit Colossæ. But about him Paul had already sent directions that he receive a worthy welcome.

V. 12. Perfect-Endued with every Christian grace.

Filled-As no longer being babes, but grown up to the measure of the stature of Christ; being full of his light, grace, wisdom, holiness.

Verse 12. Epaphras, who is one of you] A native of some part of Phrygia, and probably of Colosse itself.

A servant of Christ] A minister of the Gospel.

Labouring fervently for you] agwnizomenov. Agonizing; very properly expressed by our translators, labouring fervently.

That ye may stand perfect and complete] iJna sthte teleioi kai peplhrmenoi. That ye may stand firm, perfectly instructed, and fully persuaded of the truth of those doctrines which have been taught you as the revealed will of God: this I believe to be the meaning of the apostle. Instead of peplhrwmenoi, complete or filled up, almost all the MSS. of the Alexandrian rescension, which are considered the most authentic and correct, have peplhroforhmenoi, that ye may be fully persuaded. The word plhroforia signifies such a complete persuasion of the certainty of a thing, as leaves the mind which has it neither room nor inclination to doubt; and plhroforew, the verb, has the same meaning, viz., to be thus persuaded, or to persuade thus, by demonstrative argumentation and exhibition of unquestionable facts.

This is such a persuasion as the Spirit of God, by means of the Gospel, gives to every sincere and faithful man; and from which arises the solid happiness of the genuine Christian. They who argue against it, prove, at least, that they have not got it.

Verses 12-15. Epaphras, always labouring — Agwnizomenov, striving, or agonizing; for you in prayers — The word properly denotes contending, or combating in the games; here it signifies the greatest fervency of desire and affection in prayer: that ye may stand perfect — Perfectly instructed in all Christian graces, and performing all Christian duties. See 1 John 4:17; Hebrews 13:21. And complete — Peplhrwmenoi, filled with; all the will of God — As being no longer babes, but grown up to the measure of the stature of Christ, being filled with light and wisdom, grace and holiness. See on Colossians 2:10. He hath great zeal for you — A great concern for your growth in grace and holiness, and your eternal salvation. And them that are in Laodicea and Hierapolis — Neighbouring cities in the Greater Phrygia, in which were Christian churches. The latter “was named Hierapolis, that is, the holy city, from the multitude of its temples. But it is not known what particular deity was its tutelary god. Its coins bear the images of Apollo, of the Ephesian Diana, of Esculapius, and of Hygeia. The two last-mentioned idols were worshipped in Hierapolis, on account of the medicinal springs with which it abounded. There was likewise a Mephitis, or opening in the earth, here, from which a pestilential vapour issued, which killed any animals which happened to breathe in it.” — Macknight. Luke, the beloved physician — Luke was deservedly beloved by St. Paul. He was not only an intelligent and sincere disciple of Christ, but the apostle’s affectionate and faithful friend, as appears from his attending him in several of his journeys through the Lesser Asia and Greece. (See the preface to St. Luke’s gospel, and the note on Acts 27:1.) And when the apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him till he was released. He was also with the apostle during his second imprisonment in the same city; on which occasion, when his other assistants deserted him, through fear, Luke abode with him, and ministered to him, 2 Timothy 4:11. Salute the brethren in Laodicea and Nymphas — It seems Nymphas was an eminent Christian at Laodicea; and the church which is in his house — The society or congregation which assembled there for social or public worship.

12. Epaphras—See on Colossians 1:7. He bore them in his heart, not only at home, but in distant Rome, as is attested by his anxious prayers in their behalf. He agonized in prayer. Stand—They were in a warfare with the heathenism around them, and especially in danger from the errors which called out this epistle. While Paul argued, Epaphras prayed; the aim of both was that the Colossians might stand firm in the gospel which they had received, rejecting every admixture of error. Perfect—In knowledge of the truth. Complete—We ought unquestionably to read

peplhroforhmenoi, fully assured.

Ver. 12. Another greeting, from Epaphras, the founder of the Church at Colossæ: see under Colossians 1:7.

Who is one of you: same words and sense as in Colossians 4:9. Like Onesimus, Epaphras came from Colossæ either as a native or as a former inhabitant.

Servant of Jesus Christ: a title of highest honour, though shared by all Christians. For the faithfulness of our service of Christ is the measure of our spiritual stature.

Always etc.: further description of Epaphras.

Wrestling: same word as contend in Colossians 1:29. Wrestle in prayers: same words in Romans 15:30. The effort of Epaphras’ prayers was like the intense effort of a Greek athlete contending for a prize. The appropriateness of this phrase is felt by all to whom prayer is a reality. And to Epaphras this intense effort was ceaseless: always wrestling. He thus exemplified the exhortation in Colossians 4:2. Stand: maintain our position and erectness in spite of enemies or burdens threatening to drive us back or crush us. So Ephesians 6:1, 13, 14; Romans 5:2; 11:20, etc. That the Colossian Christians might thus maintain their position in spite of the snares of false doctrine and the hostility of open enemies, was the definite purpose of the earnest prayers of Epaphras.

Mature or full grown: as in 2 Corinthians 2:6, where see note. Fully-assured: same word and sense as in Romans 4:21; 14:5. A cognate word in Colossians 2:2; Hebrews 6:11; 10:22. While praying that the Christians at Colossæ may firmly hold their own, Epaphras remembered that only full-grown men in Christ can do this, and that of this Christian maturity assured faith in Christ is an essential condition. In every will of God: in everything God desires us to do and to be, this looked upon as the spiritual locality of Christian firmness, maturity, and confidence. Epaphras prayed that his converts might know without doubt whatever God would have them do and be, that every element of His will might be realised in their spiritual growth, and that thus they might maintain their spiritual position.

Verse 13. He hath a great zeal for you] Instead of zhlon polun, much zeal, ABCD**, several others, with versions and fathers, read polun ponon, much labour; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading.

Laodicea, and-Hierapolis] These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See Colossians 2:1. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Æsculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant.

Verses 12-15. Epaphras, always labouring — Agwnizomenov, striving, or agonizing; for you in prayers — The word properly denotes contending, or combating in the games; here it signifies the greatest fervency of desire and affection in prayer: that ye may stand perfect — Perfectly instructed in all Christian graces, and performing all Christian duties. See 1 John 4:17; Hebrews 13:21. And complete — Peplhrwmenoi, filled with; all the will of God — As being no longer babes, but grown up to the measure of the stature of Christ, being filled with light and wisdom, grace and holiness. See on Colossians 2:10. He hath great zeal for you — A great concern for your growth in grace and holiness, and your eternal salvation. And them that are in Laodicea and Hierapolis — Neighbouring cities in the Greater Phrygia, in which were Christian churches. The latter “was named Hierapolis, that is, the holy city, from the multitude of its temples. But it is not known what particular deity was its tutelary god. Its coins bear the images of Apollo, of the Ephesian Diana, of Esculapius, and of Hygeia. The two last-mentioned idols were worshipped in Hierapolis, on account of the medicinal springs with which it abounded. There was likewise a Mephitis, or opening in the earth, here, from which a pestilential vapour issued, which killed any animals which happened to breathe in it.” — Macknight. Luke, the beloved physician — Luke was deservedly beloved by St. Paul. He was not only an intelligent and sincere disciple of Christ, but the apostle’s affectionate and faithful friend, as appears from his attending him in several of his journeys through the Lesser Asia and Greece. (See the preface to St. Luke’s gospel, and the note on Acts 27:1.) And when the apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him till he was released. He was also with the apostle during his second imprisonment in the same city; on which occasion, when his other assistants deserted him, through fear, Luke abode with him, and ministered to him, 2 Timothy 4:11. Salute the brethren in Laodicea and Nymphas — It seems Nymphas was an eminent Christian at Laodicea; and the church which is in his house — The society or congregation which assembled there for social or public worship.

13. Record—This testimony of the apostle was calculated to tenderly touch their hearts and move them to fidelity. Laodicea—See on Colossians 2:1. Hierapolis—Sacred city—so called from the multitude of its temples. It is a city of Phrygia, about six miles north of Laodicea, and about twenty northwest of Colosse. The three were all in the basin of the Maeander. The Church there was probably founded by Epaphras, and exposed to about the same influences with that at Colosse. The place was destroyed by an earthquake A.D. 62, at the same time with Laodicea, and afterward restored. Its modern name is Pambouk-Kalessi, “Cotton Castle,” so called from its beautiful calcareous deposits, that have the appearance of frozen cascades. Mr. Riggs, an American missionary, describes them as consisting of a “deposit of carbonate of lime, white as the driven snow, assuming, when closely examined, various forms, and covering nearly the whole southern and western declivities of the elevation on which Pambouk-Kalessi is built.”

Ver. 13. Confirmation of the foregoing by Paul’s direct testimony. Much labour; confirms and strengthens the most conspicuous point in Colossians 4:12, viz. that the prayers of Epaphras involved intense effort.

Laodicea and Hierapolis: other cities of the valley of the Lycus: see Introd. iv. This statement suggests that in these cities also the Gospel was first preached by Epaphras. And the nearness of the cities, and the main road passing through all three, would make it easy to carry the good news of salvation from one to the others.

V. 14. Luke, the physician-Such he had been, at least, if he was not then.

Verse 14. Luke, the beloved physician] This is generally supposed to be the same with Luke the evangelist. See the preface to the notes on this gospel. Some, however, suppose them to be different persons; because, where it is evident that Luke the evangelist is meant, he never has more than his simple name Luke; and because the apostle is supposed to intend a different person here, he adds, o iatrov o agaphtov, the beloved physician. The word iatrov signifies a healer, and must not be restricted to physician, in the sense in which we use that word; he was surgeon, physician, and dispenser of medicines, &c., for all these were frequently combined in the same person.

Verses 12-15. Epaphras, always labouring — Agwnizomenov, striving, or agonizing; for you in prayers — The word properly denotes contending, or combating in the games; here it signifies the greatest fervency of desire and affection in prayer: that ye may stand perfect — Perfectly instructed in all Christian graces, and performing all Christian duties. See 1 John 4:17; Hebrews 13:21. And complete — Peplhrwmenoi, filled with; all the will of God — As being no longer babes, but grown up to the measure of the stature of Christ, being filled with light and wisdom, grace and holiness. See on Colossians 2:10. He hath great zeal for you — A great concern for your growth in grace and holiness, and your eternal salvation. And them that are in Laodicea and Hierapolis — Neighbouring cities in the Greater Phrygia, in which were Christian churches. The latter “was named Hierapolis, that is, the holy city, from the multitude of its temples. But it is not known what particular deity was its tutelary god. Its coins bear the images of Apollo, of the Ephesian Diana, of Esculapius, and of Hygeia. The two last-mentioned idols were worshipped in Hierapolis, on account of the medicinal springs with which it abounded. There was likewise a Mephitis, or opening in the earth, here, from which a pestilential vapour issued, which killed any animals which happened to breathe in it.” — Macknight. Luke, the beloved physician — Luke was deservedly beloved by St. Paul. He was not only an intelligent and sincere disciple of Christ, but the apostle’s affectionate and faithful friend, as appears from his attending him in several of his journeys through the Lesser Asia and Greece. (See the preface to St. Luke’s gospel, and the note on Acts 27:1.) And when the apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him till he was released. He was also with the apostle during his second imprisonment in the same city; on which occasion, when his other assistants deserted him, through fear, Luke abode with him, and ministered to him, 2 Timothy 4:11. Salute the brethren in Laodicea and Nymphas — It seems Nymphas was an eminent Christian at Laodicea; and the church which is in his house — The society or congregation which assembled there for social or public worship.

14. Luke—Undoubtedly the author of the third Gospel and The Acts. The honourable mention of his profession may have been necessary for accurate identification, though it accords with the apostle’s delight in bestowing epithets of affection and praise. It has been conjectured that his first acquaintance with St. Paul was in a professional capacity. Demas—No word of commendation for him. Was he even then betraying tokens of the worldly spirit which at a later day became his master? See 2 Timothy 4:10.

2. Salutations and closing words, 15-18.

Ver. 14. A third greeting.

Luke: mentioned by name only here, and Philemon 1:24 where he and Demas are called Paul’s fellow-workers, and 2 Timothy 4:11. Probably he wrote the Third Gospel: see my Corinthians p. 493. Now Colossians 4:11 implies that he was a Gentile: Perhaps he was the only Gentile N.T. writer. Notice that, of the four Evangelists, Mark and Luke were with Paul at Rome. Only here do we learn that Luke was a physician. Possibly this term was added merely for definiteness, or more likely in remembrance of medical help kindly rendered by Luke to Paul. Luke was with Paul on his second and third missionary journeys and on his voyage to Rome, as we learn from the first person we and us in Acts 16:10-17; 20:5-21:18; Acts 27:1-28:16. That they are together now at Rome, and again (2 Timothy 4:11) during Paul’s second imprisonment there, is a coincidence worthy of note. Luke seems to have been his almost inseparable companion. Hence the affection expressed here: Luke, the physician, the beloved one.

The absence of any commendation of Demas here is an unfortunate, though perhaps undesigned, coincidence with his later desertion of Paul recorded in 2 Timothy 4:10. There was nothing to move Paul to say anything about him, even when speaking in warm terms of Luke. But in Philemon 1:24 he is counted, with Mark, Aristarchus, Luke, among Paul’s fellow-workers.

V. 15. Nymphas-Probably an eminent Christian at Laodicea.

Verse 15. Salute-Nymphas, and the Church-in his house.] This person, and his whole family, which probably was very numerous, appear to have received the Gospel; and it seems that, for their benefit and that of his neighbours, he had opened his house for the worship of God. In those primitive times there were no consecrated places, for it was supposed that the simple setting apart of any place for the worship of God was a sufficient consecration. See of those domestic churches, Romans 16:5; 1 Corinthians 16:19.

Verses 12-15. Epaphras, always labouring — Agwnizomenov, striving, or agonizing; for you in prayers — The word properly denotes contending, or combating in the games; here it signifies the greatest fervency of desire and affection in prayer: that ye may stand perfect — Perfectly instructed in all Christian graces, and performing all Christian duties. See 1 John 4:17; Hebrews 13:21. And complete — Peplhrwmenoi, filled with; all the will of God — As being no longer babes, but grown up to the measure of the stature of Christ, being filled with light and wisdom, grace and holiness. See on Colossians 2:10. He hath great zeal for you — A great concern for your growth in grace and holiness, and your eternal salvation. And them that are in Laodicea and Hierapolis — Neighbouring cities in the Greater Phrygia, in which were Christian churches. The latter “was named Hierapolis, that is, the holy city, from the multitude of its temples. But it is not known what particular deity was its tutelary god. Its coins bear the images of Apollo, of the Ephesian Diana, of Esculapius, and of Hygeia. The two last-mentioned idols were worshipped in Hierapolis, on account of the medicinal springs with which it abounded. There was likewise a Mephitis, or opening in the earth, here, from which a pestilential vapour issued, which killed any animals which happened to breathe in it.” — Macknight. Luke, the beloved physician — Luke was deservedly beloved by St. Paul. He was not only an intelligent and sincere disciple of Christ, but the apostle’s affectionate and faithful friend, as appears from his attending him in several of his journeys through the Lesser Asia and Greece. (See the preface to St. Luke’s gospel, and the note on Acts 27:1.) And when the apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him till he was released. He was also with the apostle during his second imprisonment in the same city; on which occasion, when his other assistants deserted him, through fear, Luke abode with him, and ministered to him, 2 Timothy 4:11. Salute the brethren in Laodicea and Nymphas — It seems Nymphas was an eminent Christian at Laodicea; and the church which is in his house — The society or congregation which assembled there for social or public worship.

Ver. 15. Salute the brethren which are in Laodicea. See the introduction to this epistle.

15. Salute… Nymphas—To the general salutation to the body of Christians in the neighbouring city is added a special one to Nymphas, one of its members, together with those Christians whose place of assembly was at his house. There seem to have been several of these smaller Churches in the city. The era of separate houses of worship had not then come. See on Romans 16:5.

Ver. 15. After three greetings to the Christians at Colossæ, now follows a greeting to a neighbouring Church.

Laodicea: the nearer of the two other Churches for which (Colossians 4:13) Epaphras prayed so earnestly.

Nymphas: evidently a member of the Church at Laodicea. For, had he been at Colossæ, in the Church to which this letter was sent, this greeting to him could hardly have been put after that to brethren twelve miles away. Paul’s reason for singling him out of the Church at Laodicea, in this special way, is probably to be found in the words following.

The Church in their house: same words in Romans 16:5; 1 Corinthians 16:19, where see notes. Cp. Philemon 1:2. That Nymphas opened his house for worship, accounts for his special mention here.

The Sinai. Alex., and Ephraim copies read in their house. So R.V. text. The Vatican MS. reads her house. So R.V. margin. Some later uncials and most cursives read his house. The first reading has best documentary support. If genuine, it might easily have been altered by a copyist who could not understand a plural pronoun after the one name Nymphas. And, if so, the substituted pronoun might be of either gender: for the Greek name may be either masculine Nymphas, or feminine Nympha. Thus the better attested reading their would account for both the others. We may therefore accept it as the more likely. Paul wrote their house probably because in entertaining the Church others, perhaps his wife and family, were associated with Nymphas. So was Prisca with Aquila: Romans 16:5.

V. 16. The epistle from Laodicea-Not to Laodicea. Perhaps some letter had been written to St. Paul from thence.

Verse 16. Cause that it be read also in the Church of the Laodiceans] That is: Let a copy be taken, and sent to them, that it may be read there also. This appears to have been a regular custom in the apostolic Church. That ye likewise read the epistle from Laodicea] Some suppose that this was an epistle sent from Laodicea to the apostle, which he now sent by Aristarchus to the Colossians, that they might peruse it; that thereby they might see the propriety of sending a copy of his epistle to them, to the Laodicean Church. Many eminent critics are of this opinion, which appears to me to be both forced and far fetched. Others think that the Epistle to the Ephesians is the epistle in question, and that it was originally directed to them, and not to the Ephesians. See Clarke’s notes on “Ephesians 1:1”, &c. But others, equally learned, think that there was an epistle, different from that to the Ephesians, sent by St. Paul to the Laodiceans, which is now lost. There was an epistle under this direction in the times of Theodoret and Jerome, for both of them mention it; but the latter mentions it as apocryphal, Legunt quidam et ad Laodicenses Epistolam, sed ab omnibus exploditur; “Some read an Epistle to the Laodiceans, but it is exploded by all.” The seventh Œcumenic council, held in 787, states that the ancients allowed that there was an epistle with this direction, but that all the orthodox rejected it as supposititious.

An epistle ad Laodicenses is still extant in the Latin language, a very ancient copy of which is in the library Sancti Albani Andegavensis, St. Alban’s of Anjou. Hutter has translated it into Greek, but his translation is of no authority. Calmet has published this epistle, with various readings from the above MS. I shall subjoin it at the end of this epistle, and give my opinion relative to its use and authenticity. A copy of this epistle stands in this place as a portion of Divine revelation in one of my own MSS. of the Vulgate.

Verse 16. When this epistle is read among you — It appears by this, that the apostolic epistles were read publicly in the churches to which they were addressed; and probably not once, but often: copies of them were likewise taken, and translations of them made very early into different languages, and sent to different countries, where Christian churches were formed, that they might be read in them: a great proof this of the genuineness of these epistles: for they could not have been corrupted but the corruption must have been detected, by comparing different copies with each other. Cause that it be read also in the church of the Laodiceans — “The members of the church at Laodicea having, before their conversion, entertained the same principles, and followed the same practices with the Colossians, and the dangers to both churches, from the attempts of false teachers, being nearly the same, it was proper that the same spiritual remedies should be applied to both. And therefore the apostle ordered this letter, which was designed for the instruction of the Colossians, to be read in the church of the Laodiceans also: and no doubt it was read there, agreeably to the apostle’s injunction; by which means, in that church, as well as in the church at Colosse, the false teachers and their idolatrous practices were for a while repressed.” And that ye likewise read the epistle from Laodicea — Some think the letter here referred to was one which the apostle wrote to the Laodiceans, but which is now lost. But as the ancients mention no such letter, nor indeed any letter written by St. Paul which is not still remaining, others judge it more probable that the letter to the Ephesians is intended, and that the apostle directed the Ephesians, by Tychicus, who carried their letter to them, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians.

Ver. 16. Read the epistle from Laodicea. The Latin has, Et eam, quæ Laodicensium est, vos legatis. This is quite erroneous. Why should the Laodiceans write to Paul, except privately for advice? Few readings have excited more conjectures and variations of opinion, than this text. Though the Greek reads, ten ek Laodikeiav, that from or of the Laodiceans, yet nothing hinders our belief that the epistle was first sent from Paul to them, and then from them to Colosse. The epistle itself is brief, and seems rather a supplement to the epistle to the Colossians than a full canonical work. This idea is suggested by its internal characters; it contains many expressions nearly the same as in other epistles, and slightly so from this to Colosse. Jerome rejected it from the canon, and Du Pin has followed his opinion.

Be that as it may, it is extant in the works of our Anselm, archbishop of Canterbury, anno 1109, and in the first German bibles. Philaster, an eminent father of the fourth age, a pillar against Arianism, has also defended it. St. Thomas has done the same; and Sixtus of Sienna has put it in his learned works, from the copy in the Sorbonne of Paris. Nicholas Gorranus has given it in his commentaries of St. Paul’s epistles; and I feel disposed to follow the example, and give below the best version I am able, not having the aid of professors in a seat of letters.

16. Cause that it be read—This public reading of an epistle is also enjoined in 1 Thessalonians 5:27. The exchange of epistles, as in the present case, would require a copy to be made, and gives us a glimpse of the multiplication of copies of the gospels and epistles whereby they rapidly spread through the entire early Church. This epistle having been read to the brethren at Colosse, a copy was to be sent to Laodicea, but what was to be received in return is not so clear. It has been supposed to be, (1) An epistle written by the Laodiceans to St. Paul; (2) An epistle written at Laodicea by St. Paul, possibly the first to Timothy; (3) An epistle by Paul to the Laodiceans, as a circular letter, which we now have in our Epistle to the Ephesians; and (4) An epistle of Paul to the Laodiceans, which is now lost. The first and second suppositions need only be mentioned. The third, which originated with Grotius, and has a considerable basis of argument, is considered in the Introduction to Ephesians. We agree with those who hold that a letter is meant, no copy of which is now known to exist. It would be hazardous to say what treasures some future explorer, like Tischendorf, in Oriental monasteries may discover. There is extant in Latin an “Epistle of Paul the Apostle to the Laodiceans;” but it is a mere rhapsodical collection of passages from the apostle’s other epistles, and is on all hands admitted to be a clumsy forgery.

Ver. 16. This injunction suggests that the same errors were prevalent both at Colossæ and Laodicea.

The Epistle: that now concluding, as in Romans 16:22; 1 Thessalonians 5:27.

That from Laodicea: not written from Laodicea. For it was to be read by the Christians at Colossæ as well as by others: also ye read. And these others must have been the Christians at Laodicea. It could only be a letter to the Church there; to be sent from Laodicea and read at Colossæ. And, if so, this injunction suggests very strongly that it was written by Paul. Doubtless the letter was to be left at Laodicea by Tychicus as he passed through on his way to Colossæ; and if so it would be at Laodicea, when this letter reached Colossæ. Paul bids that each letter be sent to, and read in, the other of the two Churches.

What was this letter of Paul to the Church at Laodicea? Two suppositions are possible. It may have been lost; sharing the fate which, under 1 Corinthians 5:9, we saw reason to believe had overtaken an epistle to the Corinthian Church. If we had no epistle meeting the conditions of the case, we might accept this suggestion with some confidence. But another explanation is at hand. We shall see, under Ephesians 1:1, that the Epistle to the Ephesians, although sent expressly to the Church at Ephesus, the metropolis of the Roman province of Asia which included Laodicea and Colossæ, was probably designed also for other Churches in the same province. If so, it is quite conceivable that Paul gave orders to Tychicus to leave at Laodicea, for the Church there, a copy of the Epistle to the Ephesians. And this copy would be the letter from Laodicea which Paul wished the Colossians to read. This wish we can well understand. For the two Epistles, though closely related in thought and phraseology, are yet quite distinct. Each supports the other. The letter to Ephesus deals chiefly with the Church: that to Colossæ expounds the dignity and work of Christ, and rebuts certain special errors. This suggestion is so free from objection, and meets so well all the facts of the case, that with our scanty information we may accept it as probable. It has also an advantage over the former suggestion in not requiring us to believe that Paul wrote at the same time and sent by the same messenger to the same province four epistles.

V. 17. And say to Archippus-One of the pastors of that church. Take heed-It is the duty of the flock to try them that say they are apostles to reject the false, and to warn, as well as to receive, the real. The ministry-Not a lordship, but a service; a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant, of all.

In the Lord-Christ by whom, and for whose sake, we receive the various gifts of the Holy Spirit.

NOTES ON ST. PAUL'S FIRST

EPISTLE TO THE

THESSALONIANS.

This is the first of all the epistles which St. Paul wrote. Thessalonica was one of the chief cities of Macedonia. Hither St. Paul went after the persecution at Philippi: but he had not preached here long before the unbelieving Jews raised a tumult against him and Silvanus and Timotheus. On this the brethren sent them away to Berea. Thence St. Paul went by sea to Athens, and sent for Silvanus and Timotheus to come speedily to him. But being in fear, lest the Thessalonian converts should be moved from their steadfastness, after a short time he sends Timotheus to them, to know the state of their church. Timotheus returning found the apostle at Corinth from whence he sent them this epistle, about a year after he had been at Thessalonica.

THE PARTS OF IT ARE THESE,

I. The inscription, 1 Thessalonians 1:1

II. He celebrates the grace of God towards them, 2-10 Mentions the sincerity of himself and his fellow-labourers, 1 Thessalonians 2:1-12 And the teachableness of the Thessalonians, 13-16

III. He declares,

1. His desire, 17-20

2. His care, 1 Thessalonians 3:1-5

3. His joy and prayer for them, 6-13

IV. He exhorts them to grow,

1. In holiness, 1 Thessalonians 4:1-8

2. In brotherly love with industry, 9-12

V. He teaches and exhorts,

1. Concerning them that sleep, 13-18

2. Concerning the times, 1 Thessalonians 5:1-11 VI. He adds miscellaneous exhortations, 12-24

VII. The conclusion, 25-28

Verse 17. Say to Archippus] Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, Philemon 1:2, whom St. Paul calls his fellow labourer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow labourer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with.

Verses 17, 18. Say to Archippus — It is generally supposed that the person here mentioned was the Archippus spoken of Philem. 2, where he is called Paul’s fellow-labourer and fellow-soldier. It seems he was one of the pastors of the church at Colosse; and many think that he had failed in the duties of his office, and that the apostle, in what he here says, ordered the Colossians to rebuke him publicly for his negligence: but others, perhaps with more truth, and certainly with more charity, as Macknight observes, “are of opinion that the apostle, in this direction, meant that the Colossians should encourage Archippus to diligence, because the false teachers at Colosse were very active in spreading their errors. And their opinion derives probability from the respectful manner in which Archippus is addressed in the epistle to Philemon, which was written about this time, and sent with the epistle to the Colossians.” Take heed — It is the duty of the flock to try them that say they are apostles; to reject the false; and to warn, as well as to receive, the true; to the ministry — Not a lordship, but diakonia, a service, a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant of all; which thou hast received in the Lord — Christ, by his appointment; by whom, and for whose sake, his servants receive the various gifts of the Holy Spirit; that thou fulfil it — Properly; that thou faithfully discharge all the duties of it with diligence and care; for the consequence of neglecting any of them. after having solemnly undertaken to fulfil them, will be infinitely dangerous and fatal. A necessary and important caution this to all ministers of the gospel! The salutation by the hand of me Paul — Which I add as a token of the genuineness of this epistle. Remember my bonds — See an account of the manner of the apostle’s confinement at Rome, in the notes on Acts 28:16; Ephesians 6:20. The apostle’s having suffered now almost four years’ imprisonment for the gospel, and in the course of that time many hardships and dangers, was such a demonstration of his certain knowledge of the truth and importance, yea, and necessity of the gospel to the salvation of mankind, as could not fail to confirm the faith of the Colossians, and of all the Gentiles who were informed of these his sufferings. This probably is the reason that, notwithstanding he had mentioned his bonds twice before in this letter, he brings the subject in a third time here at the conclusion.

Ver. 17. Say to Archippus, take heed to the ministry which thou hast received in the Lord. Philemon 1:2. Archippus was perhaps a brother of noble descent. If some of his family had not held military rank, they would scarcely have given their son a name equivalent to “master of the horse.” This distinguished individual had received his ministry of the Lord, and the king’s work must be well done. Archippus was now a senior minister, and a minister divinely called; yet a word of admonition was seasonable. Our young men are the hope of the church, and ultimately the glory of Christ; but cautions are requisite to watch, to give themselves to their work, to labour and not to faint. “They should be modest and diffident, and desire their friends to remind them of their faults,” as Ostervald observes, in his treatise on the ministry.

17. Say to Archippus—An office-bearer in the Colossian Church, whose duties are not easy to be defined, because of the wide scope of the word ministry. Quite likely he was a deacon. From the association of him with Philemon and Apphia in the inscription to the Epistle to Philemon, we very naturally infer that Archippus was a member of their family. It has been suggested that he may have been their son. The apostle there calls him his “fellow-soldier.” The two epistles being written at the same time, the epithet there given is inconsistent with the reprehension for negligence, which some suppose intended in the present passage. It seems rather a hearty word of encouragement and stimulation from a soul full of fire to a young minister to do his best.

Ver. 17. Archippus: mentioned elsewhere only Philemon 1:2, where see note. The word say-ye suggests that he was close at hand to hear what was said; and was therefore probably a member of the Church at Colossæ. Indeed it is most unlikely that a warning to a member of another Church would be thus sent. And this agrees with his apparent relation to Philemon, who also seems to have been a Colossian. That this word to Archippus is put after a direction about Laodicea, is very small presumption that he was a Laodicean. For, apart from locality, Paul may have thought fit to reserve this warning to be the last of his injunctions. That Archippus is called in Philemon 1:2 a fellow-soldier of Paul, suggests that he had shared with the Apostle the peril of Christian work. And this agrees with the work in the Lord referred to here.

The ministry which thou hast received; may be the office of a deacon, as in Romans 12:7, where it is distinguished from prophecy and teaching but is joined with them as requiring each a special gift. Or, it may have been some other permanent position in the Church, as when Paul in Colossians 1:23 calls himself a minister of the Gospel. Or, some temporary work committed by the Church to Archippus, like ‘the ministry fulfilled’ by Paul and Barnabas (Acts 12:25) when they took a contribution in money from Antioch to Jerusalem. Between these alternatives we have nothing to guide us. This warning is no presumption of unfaithfulness on the part of Archippus. For it may be that his work was specially important, or had been lately entrusted to him. Indeed this last is rather suggested by the words which thou hast received. It is remarkable that this warning was sent to Archippus through the Church as a whole: say ye to Archippus. Perhaps Paul thought thus to inspire in him a sense of responsibility to the whole Church.

In the Lord: as in Colossians 4:7; Philippians 2:29, etc. This work for the Church was a part of his service of Christ.

Fulfil it: as in Acts 12:25: fill up by actual and faithful service the outline of work sketched out by this Commission.

Verse 18. The salutation by the hand of me Paul.] The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, 1 Corinthians 16:21, and in 2 Thessalonians 3:17; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write. Remember my bonds] See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound. Grace be with you.] May you still possess the favour and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one.

Amen] This is omitted by the most ancient and correct MSS. The subscriptions, as usual, are various and uncertain:—

The common GREEK text has, To the Colossians, written from Rome by Tychicus and Onesimus.

The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. SYRIAC.

To the Colossians. ÆTHIOPIC.

In the Vulgate there is no subscription.

The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. ARABIC.

Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. COPTIC.

The MSS. are not less various than the versions:

To the Colossians.-That to the Colossians is completed; that to the Philippians begins.-That to the Colossians is finished; the First Epistle to the Thessalonians begins.-To the Colossians, from Rome.-Written to the Colossians from Rome.-Written from Rome by Tychicus, and Timotheus, and Onesimus.-Written by Paul and Timothy, and sent by Tychicus, and Onesimus.

That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See Philippians 2:19. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter. {Colossians 4:8,9}

The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.

————————————————

In the note on “Colossians 4:16”, I promised to subjoin what is called the Epistle to the Laodiceans: I give it here from the best copies, and add a literal translation, that the curious, whether learned or unlearned, may have what some have believed to be authentic, and what has doubtless existed, in one form or other, from a very remote antiquity.

EPISTOLA PAULI APOSTOLI

AD LAODICENSES,

1. Paulus, Apostolus, non ab

hominibus, neque per hominem,

sed per Jesum Christum. Fratribus

qui estis (sunt) Laodiceæ.

THE EPISTLE OF PAUL THE

APOSTLE TO THE

LAODICEANS.

1. Paul, an apostle, not from men,

nor by man, but by Jesus Christ, to

the brethren which are in

2. Gratia vobis et pax a Deo Patre

nostro, et Domino Jesu Christo.

3. Gratias ago Christo per omnem

orationem meam, quod

permanentes estis, et perseverantes

in operibus bonis, promissionem

expectantes in die judicii.

4. Neque disturbent (deficiunt) vos

quorumdam vaniloquia

insimulantium veritatem

(insanientium) ut vos avertant a

veritate evangelii, quod a me

prædicatur.

5. Et nunc faciet Deus, ut qui sunt

ex me ad perfectionem veritatis

evangelii sint deservientes, et

benignitatem operum facientes

quæ sunt salutis vitæ æternæ.

6. Et nunc palam sunt vincula

mea, quæ patior in Christo; in

quibus lætor et gaudeo.

7. Et hoc mihi est ad salutem

perpetuam, quod (ipsum) factum

est in orationibus vestris, et

administrante Spiritu Sancto, sive

per vitam, sive per mortem.

8. Est enim mihi vivere vita in

Christo, et mori gaudium (et

lucrum.)

9. Et ipse Dominus noster in vobis

faciet misericordiam suam, ut

eandem dilectionem habeatis; et

sitis unanimes.

10. ¶ Ergo, dilectissimi, ut audistis

præsentiam Domini, ita sentite

(retinete) et facite in timore;

(Domini;) et erit vobis vita in

Laodicea.

2. Grace be to you, and peace from

God our Father, and from the Lord

Jesus Christ.

3. I give thanks to Christ in all my

prayers, that ye continue and

persevere in good works; waiting

for the promise in the day of

judgment.

4. Be not troubled with the vain

speeches of certain who pretend to

the truth, that they may draw away

your hearts from the truth of the

Gospel which was preached by me.

5. And may God grant that those

who are of me, may be led forward

to the perfection of the truth of the

Gospel, and perform the benignity

of works which become the

salvation of eternal life.

6. And now my bonds are

manifest, which I suffer in Christ,

and in them I rejoice and am glad.

7. And this shall turn to my

perpetual salvation, by means of

your prayers and the assistance of

the Holy Spirit, whether they be

for life or for death.

8. For my life is to live in Christ;

and to die will be joyous.

9. And may our Lord himself grant

you his mercy, that ye may have

the same love, and be of one mind.

10. Wherefore, my beloved, as ye

have heard of the coming of the

Lord, so think and act in the fear

æternum:

11. Est enim Dominus qui operatur

in vobis:

12. Et facite sine peccato

quæcunque fæitis, (sine reatu,) et

quod est optimum.

13. Dilectissimi, gaudete in

Domino Jesu Christo, et cavete

omnes sordes (sordidos) in omni

lucro.

14. Omnes petitiones vestræ sint

palam apud Deum.

15. Estote firmi in sensu Christi et

quæ integra, et vera, et pudica, et

casta, et justa, et amabilia sunt,

facite.

l6. Et quæ audistis, et accepistis,

in corde retinete; et erit vobis pax.

17. Salutant vos omnes sancti.

18. Salutate omnes fratres in

osculo sancto.

19. Gratia Domini nostri Jesu

Christi cum spiritu vestro. Amen.

20. Et hanc facite legi

Colossensibus; et eam quæ est

Colossensium vobis.

Ad Laodisenses scripta fuit e

Roma, per Tychieum et

Onesimum.

of the Lord, and it shall be to you

eternal life.

11. For it is the Lord that worketh

in you.

12. Whatsoever you do, do it

without sin, and do what is best.

13. Beloved, rejoice in the Lord

Jesus Christ, and beware of filthy

lucre.

14. Let all your prayers be

manifest before God.

15. And be firm in the sentiments

you have of Christ. And

whatsoever is perfect, and true,

and modest, and chaste, and just,

and amiable, that do.

16. And whatsoever ye have heard

and received retain in your hearts,

and it shall tend to your peace.

17. All the saints salute you.

18. Salute all the brethren with a

holy kiss.

19. The grace of our Lord Jesus

Christ be with your spirit. Amen.

20. And cause this epistle to be

read to the Colossians; and that to

the Colossians to be read to you.

To the Laodiceans, written from

Rome, by Tychicus and Onesimus.

Such is the composition which pretends to be the Epistle of Paul the Apostle to the Laodiceans, and of which I have endeavoured to give a literal version; though even with the assistance of the various readings of the Anjou MS., which I have included in brackets, I found this difficult, so as to preserve any sense. Elias Hutter has published it after the Epistle to the Colossians, as if it were the genuine production of the apostle to whom it was attributed; and has taken the pains to exhibit it in twelve languages, viz.: Syriac, Hebrew, Greek, Latin, German, Bohemian, Italian, Spanish, French, English, Danish, and Polish. All, the Latin excepted, appear to be of his own composing. To criticise them would be lost labour; the Greek is too bald to be the production of any remote age, and as to the English, no Englishman can understand it. The editor deserves the strongest reprehension, because he has associated it with the genuine epistles of St. Paul, without a single note of its spuriousness.

As to its being a work of St. Paul, little or nothing need be said; its barrenness of meaning, poverty of style, incoherency of manner, and total want of design and object, are a sufficient refutation of its pretensions. It is said to be the work of some heretics of ancient times: this is very unlikely, as there is no heresy, ever broached in the Christian Church, that could derive any support from any thing found in this epistle. It is a congeries of scraps, very injudiciously culled, here and there, from St. Paul’s epistles; without arrangement, without connection, and, as they stand here, almost without sense. It is a poor, wretched tale, in no danger of ever being denominated even a cunningly devised fable. It should keep no company but that of the pretended Epistles of Paul to Seneca, to which I have in other cases referred, and of which I have given my opinion. Should it be asked: “Why I have introduced it here?” I answer: To satisfy the curious reader, and to show how little ground there is for the opinion of some, that this epistle is of any importance; and to prove how miserably forgery itself succeeds when it endeavours to add to or corrupt the word of God. The sacred writings are of such a peculiar character that it is utterly impossible to imitate them with any kind of success. They bear, deeply impressed, the seal of infinite wisdom-a seal which no human art can counterfeit. This is the criterion by which the spurious gospels and apocryphal writings in general have been judged and detected; and this heavenly stamp, under the care of Divine Providence, will continue to be their chief preservative, as long as the sun and moon shall endure. Finished correcting for a new edition, Dec. 16th, 1831. -A. C.

Verses 17, 18. Say to Archippus — It is generally supposed that the person here mentioned was the Archippus spoken of Philem. 2, where he is called Paul’s fellow-labourer and fellow-soldier. It seems he was one of the pastors of the church at Colosse; and many think that he had failed in the duties of his office, and that the apostle, in what he here says, ordered the Colossians to rebuke him publicly for his negligence: but others, perhaps with more truth, and certainly with more charity, as Macknight observes, “are of opinion that the apostle, in this direction, meant that the Colossians should encourage Archippus to diligence, because the false teachers at Colosse were very active in spreading their errors. And their opinion derives probability from the respectful manner in which Archippus is addressed in the epistle to Philemon, which was written about this time, and sent with the epistle to the Colossians.” Take heed — It is the duty of the flock to try them that say they are apostles; to reject the false; and to warn, as well as to receive, the true; to the ministry — Not a lordship, but diakonia, a service, a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant of all; which thou hast received in the Lord — Christ, by his appointment; by whom, and for whose sake, his servants receive the various gifts of the Holy Spirit; that thou fulfil it — Properly; that thou faithfully discharge all the duties of it with diligence and care; for the consequence of neglecting any of them. after having solemnly undertaken to fulfil them, will be infinitely dangerous and fatal. A necessary and important caution this to all ministers of the gospel! The salutation by the hand of me Paul — Which I add as a token of the genuineness of this epistle. Remember my bonds — See an account of the manner of the apostle’s confinement at Rome, in the notes on Acts 28:16; Ephesians 6:20. The apostle’s having suffered now almost four years’ imprisonment for the gospel, and in the course of that time many hardships and dangers, was such a demonstration of his certain knowledge of the truth and importance, yea, and necessity of the gospel to the salvation of mankind, as could not fail to confirm the faith of the Colossians, and of all the Gentiles who were informed of these his sufferings. This probably is the reason that, notwithstanding he had mentioned his bonds twice before in this letter, he brings the subject in a third time here at the conclusion.

Ver. 18. The salutation by the hand of me Paul. Remember my bonds. Let my sufferings give eloquence to my words. Amen.

18. The hand of me Paul—Thus far an amanuensis had written at his dictation. The apostle undertakes to affix his own autograph, and as the chain on his right hand moves over the parchment as he writes, the thought seems to occur that his chain and his imprisonment are for the sake of that precious gospel which is so grandly set forth in the epistle. A sentence more pregnant with meaning than remember my bonds, he could hardly have found. It is a touching appeal to the deepest sympathy of his brethren for himself, and to their undying fidelity to the gospel for which he was joyfully suffering so much.

Ver. 18. The greeting by the hand of me, Paul: word for word as in 1 Corinthians 16:21; 2 Thessalonians 3:17. At this point the chained hand of the prisoner takes the pen from the friend who was writing for him, whose name probably we should know, and adds as a mark of genuineness the few words which follow. And the chained hand bids us remember the bonds of him who writes. This reference to himself claims for the warnings he now sends the loving and grateful respect due to the prisoner in the Lord.

Grace: the undeserved favour of God through Christ. Paul desires that this divine smile be his readers’ companion: be with you.

The personal details of DIVISION V. link the doctrinal and practical teaching of the Epistle with the actual life of Paul. They remind us that the Gospel is not mere abstract truth but touches the every-day life of actual men. This historic setting of the Gospel, which we find in many casual notices in Paul’s Epistles and in the narratives of the Book of Acts, by affording matter for historical criticism, furnishes proof of the historic truth of the statements on which the Gospel rests. It also helps us, by reproducing the surroundings and the inner and outer life of the Apostle, to understand and better appreciate the thought embodied in the doctrinal parts of his Epistles. Time spent in bringing together, and endeavouring to interpret, these scanty notices will bear abundant fruit in a clearer conception of his inner thought and of the Gospel which permeated and moulded and ennobled his entire inner and outer life.

THE ERRORS AT COLOSSÆ. Since this Epistle was professedly (Colossians 2:4) written to guard the readers against error, it can be fully understood only by reproducing in some measure the errors it was designed to counteract. To do this, is no easy task. For the errors combated are not formally stated. Paul endeavours to meet them not so much by direct disproof as by asserting and enforcing positive and contrary truth. This method leaves us in considerable doubt about the nature of the errors refuted. But it has the immense advantage of making exact knowledge of them a matter of secondary importance. For we can understand and appreciate the positive teaching of the Epistle, even while somewhat uncertain about the precise nature of the specific errors against which this positive teaching was adduced. At the same time whatever knowledge we can gain about the error combated will shed light upon the argument and thought of the Apostle. We will therefore gather together all the indications the Epistle affords of the nature of these errors; and then compare them with similar teaching in the rest of the New Testament and in other early literature.

Our thoughts go back at once to another letter written by Paul to counteract serious and definite error, the Epistle to the Galatians. The points of comparison and contrast in the two Epistles will help us to understand, after our study in a previous volume of the errors in Galatia, those with which Paul is now dealing.

We notice at once the entirely different tone of the two Epistles. The news from Galatia was altogether bad. Paul’s one thought about the Christians there was wonder at their early desertion of the truth. But the news about Colossæ evokes gratitude to God. And with this gratitude no sorrow is mingled. This does not prove that the errors at Colossæ were in themselves less deadly than those in Galatia. But it proves clearly that the peril was not so near. In Galatia the defection was (Galatians 1:6) already going on: in Colossæ Paul hopes to ward off what at present is only a danger. Moreover the stronger language of the earlier letter may have been prompted by Paul’s closer relation to the Churches addressed, and to the fact that his authority as an Apostle had been directly attacked by the false teachers. On the other hand whereas the Churches of Galatia had been founded by Paul himself and the news of their defection reached him years afterwards, the news of the danger among the Colossians was brought by the man who first told him the story of their conversion. This would naturally soften the language of the Epistle before us.

Both in Galatia and at Colossæ one element of error was observance of the sacred seasons of the Law of Moses: Galatians 4:10; Colossians 2:16. With this were associated at Colossæ, and doubtless in Galatia, restrictions of food. And at Colossæ as at Rome (Romans 14:3) some were ready to judge others according as they observed or neglected these restrictions. The false teachers in Galatia strenuously asserted the abiding obligation of circumcision: Galatians 5:3; 6:12. And the references to circumcision in Colossians 2:11; leave little or no doubt that the rite was insisted upon by the false teachers at Colossæ. Here then we have an element common to the two cases, viz. the continued validity of the ancient law. In other words, both errors were of Jewish origin. But the whole tone of both Epistles proves that the false teachers were members of the Church. Jews who rejected Christ would have no common ground of approach to the Gentile Christians of Asia Minor. We must therefore suppose that in both cases the false teachers were Jewish converts who maintained that all Christians were bound to keep the whole Law of Moses. Possibly, the false teachers here referred to were not members of the Church at Colossæ but Jewish Christians moving about in Asia Minor and exerting an evil influence.

Amid these errors already familiar to us there appears at Colossæ, as disproved by Paul, other teaching of which we find no trace in the Epistle to the Galatians.

Except to Nazarites and priests ministering at the altar, the Law of Moses laid no restrictions on drink. But in Colossians 2:16 we find men who made both eating and drinking a standard of judgment about their fellow-Christians. Similar persons seem to be referred to in Romans 14:21. The words of the false teachers quoted in Colossians 2:21 prove that these prohibitions of food and drink were very stringent. And from Colossians 2:22 we learn that they were of merely human origin. All this proves that the teachers in question added to the Divinely commanded restrictions of the Law of Moses other restrictions of their own. With the refusal to eat certain kinds of food stands in close connection the general description in Colossians 2:23 of such needless and useless abstinence as hard treatment of the body. We may safely say that in the error feared at Colossæ an ascetic element, going far beyond the Mosaic prohibitions, occupied a conspicuous place.

It is also worthy of note that, whereas to the Galatians Paul speaks of the advocates of circumcision as seeking to be justified by works of law and rebuts their error by proclaiming justification through a faith like that of Abraham, his disproof of the errors at Colossæ makes no reference to justification, but is prefaced by a profound exposition of the dignity of the Son of God and of His relation to the created universe, to the Church, and to the work of salvation. This different method of reply suggests that the error at Colossæ differed from that in Galatia as being specially derogatory to the unique dignity of the Son of God as the Creator and Ruler of the universe and as the one sufficient Saviour of men. We notice also that the restrictions referred to in Colossians 2:21 are over turned by reference to the original purpose of the food needlessly forbidden. Other elements are easily detected. With asceticism is ever associated professed humility. And in the warnings to the Church at Colossæ worship of the angels is a marked feature. This accounts probably for the mention in Colossians 1:16 of the different ranks of angels as created by the Son, and in Colossians 2:15 as being led in triumph by Him. Now angels have their place of honour in the Old Testament; and are mentioned by Paul and by Christ. But nothing in the Bible affords ground for offering them worship. Such worship. therefore implies fuller information: and this could be obtained only by visions of the unseen world and its mysterious and glorious inhabitants. We therefore are not surprised to find that the false teacher claimed to have had such visions, and pretended (Colossians 2:18) to investigate what he had seen. Such were some of the outward forms of the religion practised by the teachers in question. We may conceive them asserting the abiding validity of the Law of Moses, going beyond its restrictions by ascetic prohibitions of merely human origin which refused to the body its rightful nourishment, performing a ritual of angel-worship, and doing all this on the ground of supposed revelations of the unseen world.

Under these outward forms of religion lay other elements. The worshippers claimed to be philosophers. Their philosophy must have been, like that of Greece, an attempt to reach the realities underlying the phenomena around. That the attempt was complete failure, Paul declares by calling their philosophy empty error. Like the prohibitions of food and drink, this teaching consisted, as did much ancient philosophy, of unproved assertions, true or false, passed on from one to another. It had therefore for its source and standard only the tradition of men. And since these purely human additions to the Divine revelations of the Old Testament could not rise above their source, they were shaped by the rudiments of teaching common to the whole world. It cannot be doubted that this theoretical teaching was the foundation both of the ascetic restriction of food and drink and of the worship of angels. For philosophy without visible embodiment would have little attraction for the comparatively uneducated Christians at Colossæ; and we are told by Paul that self-imposed worship and neglect of the body had repute of wisdom.

The absence throughout the Epistle of any mention of righteousness or justification-a very marked contrast to the Epistle to the Galatians-suggests that these prohibitions of certain kinds of food, this worship of angels, and philosophy, were not proposed as a means of obtaining the favour of God. And that they were proposed as a means of attaining a higher Christian life, is suggested by Paul’s frequently expressed desire that his readers attain true knowledge and wisdom, and by his assertion that all such knowledge dwells in Christ, and that in Him His people are complete: Colossians 1:9, 28; 2:2, 3; 3:10, 16; 4:5. We may conceive these teachers admitting that confessed faith in Christ is the one means of obtaining the favour of God, and yet professing a deeper philosophy and practising a stricter regimen of life and additional modes of worship as means of attaining a spiritual elevation beyond that of the Church in general. In other words, the teaching which Paul opposes was a counsel of perfection for a select few. Traces of similar error, further developed, are found in Paul’s later Epistles. In another letter to the province of Asia (1 Timothy 4:3) we notice a prohibition of certain kinds of food, a prohibition set aside by a development of the argument in Colossians 2:21. With this is coupled prohibition of marriage: and the whole is said to be a teaching of demons. Of empty Jewish error under the guise of philosophy, we find abundant traces in the Pastoral Epistles; and of the disputes to which naturally it gave rise. So, in Titus 1:14, We have Jewish myths and commands of men. And that these commands were connected with needless prohibitions, probably of food, we learn from Titus 1:15: All things are pure to the pure; but to the polluted and unbelieving nothing is pure. In 1 Timothy 1:4, 8 we read of myths and endless genealogies connected with unlawful use of the Law. Other similar references in 1 Timothy 6:4, 2 Timothy 2:23, Titus 3:9. The darker description in these Epistles as compared with that to the Colossians suggests that during the interval the evil seed had taken root and borne hurtful fruit. From all this we infer that at Colossæ were professed Christians who not only taught the abiding validity of the Law but added to it further prohibitions of merely human origin, professing thus to point out a way to loftier purity; that with this ascetic element was associated theoretical teaching vainly attempting to explain the phenomena around, teaching based upon supposed visions of the unseen world; that the would-be philosophers practised a ritual in honour of the heavenly beings whom they professed to have seen; and that all this was prompted, not by humility, as was pretended, but by an inflated self-estimate which was in reality a form of self-indulgence. The argument of the Epistle before us proves plainly that this teaching was derogatory to the unique dignity of Christ and inconsistent with the full salvation to be obtained by union with Him. THE GNOSTICS. The above-noted scanty indications of the errors combated in this Epistle recall at once a very conspicuous feature of Church life in the second century, the chaos of beliefs and sects known as Gnosticism. These later beliefs will help us to understand both the meaning and the importance of Paul’s argument in the Epistle before us.

This strange medley of opinions is well known to us from early Christian writings, the sole records of beliefs which otherwise would long ago have been forgotten. The great work of Irenæus quoted in my Romans (Introd. ii.) contains a full account of the various forms of Gnostic teaching, with elaborate disproof. Clement of Alexandria refers to the same frequently and by name. The longest work of Tertullian is Against Marcion, a conspicuous Gnostic. We have another account of Gnosticism, anonymous but probably by Hippolytus, a later contemporary of Tertullian. The earnestness of these refutations proves how wide-spread and how serious in the eyes of conspicuous members of the early Church were the errors refuted.

The name Gnostic, or knowing-one, a curious contrast to the modern name Agnostic, i.e. one who does not know, marks out the Gnostics as claiming superior knowledge. And that they adopted this as their name, suggests that they looked upon knowledge as man’s highest good. This recalls the warning in 1 Timothy 6:20. Indeed this warning is embodied in the title of Irenæus’ great work: Refutation of the knowledge falsely so called. The rise of this intellectual movement is not difficult to understand Before Christ came, even outside the sacred nation, men had sought to grasp the realities underlying the phenomena around them, and thus to explain the origin of these phenomena. In their search, two great questions had claimed their attention: Whence came the world? Whence came evil? The first of these questions was discussed by the early Greek philosophers. Their answers are clearly embodied in abundant writings which have come down to us. Of these, the Timæus of Plato is a good representative. A favourite belief was that the world was made by subordinate but superhuman beings created by the Supreme God and acting more or less under His direction. The second question received from the Greeks, who carefully discussed morals from a practical point of view, only scanty and indefinite answers. Put the answers given to it in Persia and in India reveal the large place it occupied in the thought of those nations. In Persia, the followers of Zoroaster, a somewhat mythical person who lived possibly in the days of the early Persian kings, taught that good and evil are alike eternal, and have their source in two eternal persons, from whom respectively come all things good and bad. This teaching is embodied in the sacred books of Persia, of which the oldest, the Avesta, dates perhaps from the third century after Christ, and certainly preserves still earlier traditions. The Indian answer is that matter is essentially evil, and unreal, and opposed to mind; that the world has come into being by successive emanations from the Supreme, each lower and worse with increasing distance from its origin.

An important element common to the Persian and Indian answers is the all-pervading sense of duality and opposition, viz. of good and bad, and of spirit and matter.

The above answers to these great questions were widely disseminated far beyond the limits of the nations which seem to have given them birth. Especially were the philosophies of Greece stimulated and moulded by the speculations of the East.

At the time of Christ Jewish thought was greatly influenced by the Gentile thought around. The influence of Greek writers is very conspicuous in the writings of Philo, an Egyptian Jew contemporary with Christ, who under the form of an allegorical interpretation of the Old Testament introduces very much of the teaching of Plato. On the other hand, the Essenes, a brotherhood said by Philo to be in his day 4,000 strong and described by Josephus as one of the three sects or philosophies of the Jews, (the others being the Pharisees and the Sadducees,) taught that pleasure is evil, and that sin must be overcome by ascetic refusal of pleasure; ideas conspicuously Oriental. In agreement with this belief, they not only obeyed most rigorously the prescriptions of the Law but added to them prescriptions of merely human origin. They despised wealth; and lived together with a common purse and common table in the utmost simplicity. They forbade or discountenanced marriage, recruiting their numbers from the children of others. They believed firmly in an immortal life beyond death; but did not expect a resurrection of the body, looking upon material clothing as a bondage to the spirit. The Essenes had secret doctrine and sacred books of their own: and they paid a certain adoration to the sun; and had secret teaching about, and reverence for, the angels. They gained respect by their strict morality, their simplicity of life, and mutual concord. Many of them were reputed to have the gift of predicting future events: a gift implying special intercourse with the unseen world. All this we learn from contemporary descriptions of them by Philo, especially (vol. ii. 457-459) The good man always free §§ 12,13; and by Josephus, especially Jewish War bk. ii. 8. 2-13.

These two forms of Jewish belief present, as the reader will notice, many points of contact with the errors at Colossæ. And we can easily believe that, even where there were no Essenes and no one familiar with the writings of Philo, these modes of thought would exert an influence co-extensive with Jewish nationality.

Into the Jewish nation thus influenced by Gentile thought, Christ was born; and from Jerusalem, carried by Jews, went forth the good news of salvation for all mankind. The Gospel must needs come into contact with, and take up a definite relation to, the religious thought then prevalent. And inasmuch as the Gospel itself professed to explain in some measure the mystery of being and of the world around, it must necessarily, according to the disposition of each who felt its influence, either supplement or correct or displace this earlier teaching, or be itself moulded by it. Gnosticism was a reaction of the existing religious thought of the world, in part Greek but chiefly Oriental, upon the new truth proclaimed by Christ. The Gnostics were divided into many sects known by various names, for the more part those of their leaders, and each presenting a distinct type of teaching. The sects grouped themselves according to their affinities. But all had conspicuous elements in common. All Gnostic schools agree to give honour to Christ as the Teacher and Saviour of men. But along with this great truth, all teach two great errors, viz. that matter is essentially or practically evil; and that the Creator of the world, who is also the Lawgiver of Sinai, is distinct from, and inferior to, the Supreme God who sent His Son to save the world. The Gnostics favourable to Judaism represent the God of Israel as a deity subordinate to the Supreme, and the Old Testament as imperfect only because preparatory to the New. On the other hand, the anti-Jewish Gnostics represented the God of Sinai as essentially hostile to the God who revealed Himself in Christ.

Of the Jewish Gnostics, Cerinthus is a good example. His date is fixed by a statement of Irenæus (bk. iii. 3. 4) that in his own day there were some who had heard Polycarp say that once the Apostle John, going to a bath, saw Cerinthus within, and fled from the bath in fear lest it should fall. Whatever this story be worth, it is complete proof that Cerinthus lived long before Irenæus, and affords a fair presumption that he was a contemporary of the Apostle John. In his teaching therefore we have a form of Gnosticism almost or quite as early as the days of the Apostles. It is thus described by Irenæus, bk. i. 26. 1: “A certain Cerinthus in Asia taught that the world was made, not by the Supreme literally, the First) God, but by a certain power altogether separated and distinct from that Supreme Power which is over the universe, and ignorant of Him who is God over all things. He represented Jesus, not as born from a maiden-for this seemed to him impossible-but as a son of Joseph and Mary like all other men, and as being much greater than others in justice and prudence and wisdom. He taught that after Baptism Christ descended into him, from that Supreme Power which is over all things, in the figure of a dove; and that then he announced the unknown Father, and wrought miracles; and that at last Christ flew back from Jesus, that Jesus suffered and rose but that Christ continued without suffering, a spiritual being.” Epiphanius (Against Heresies xxviii.) says that Cerinthus taught that the Law and the Prophets were inspired by angels, and that the giver of the Law was one of the angels who made the world.”

An extreme example of Anti-Jewish Gnostics is found in the Ophites, or followers of the serpent; who taught that the Creator of the world was evil, and that therefore the so-called fall of man was really emancipation from the rule of evil, and the tempter a benefactor of mankind. Another Gnostic, Saturninus, from Antioch in Syria, taught (Irenæus bk. i.

24. 1, 2) that there is “one Father unknown to all, who made angels, archangels, powers, authorities; that the world and all things in it were made by certain seven angels; that man is a work of angels… He taught that the Saviour was without birth and without body and without form, a man only in appearance. He said that the God of the Jews was one of the angels; and that, because the Father wished to destroy all His princes, Christ came for destruction of the God of the Jews and for the salvation of those who believe him… He said that there are two races of men formed by angels, one bad and the other good; and that because the demons helped the bad, the Saviour came for destruction of bad men and demons and for salvation of the good. They say that marriage and procreation are from Satan. Hence also the more part of them abstain from animal food; by this assumed self-control leading away some into their own error.” More fully developed Gnostic systems, and somewhat later than the above, were those of Basilides, Valentinus, and Marcion. All these flourished in the former half of the second century.

The moral influence of Gnosticism took two opposite directions. On the ground that matter is evil, many Gnostics taught that all pleasure derived from matter is also evil, and that only by refusing such pleasure can men rise above bondage to evil. Of this ascetic side of Gnosticism, the Encratites are an example: Irenæus bk. i. 28. 1. Others, looking upon matter as worthless, taught that man’s relation to it is of no moment, and that the spirit within, as being essentially superior to matter, is not soiled by any bodily sin. In this way Gnosticism gave rise to wildest immorality. Of this immoral direction, the Carpocratians are an example: Irenæus bk. i. 25. Another practical outworking of Gnosticism was that inasmuch as matter was in their view essentially evil, the Son of God could not have entered into any real relation to a material body. All Gnostics therefore taught either, with Saturninus and the Docetæ, that His body was a mere appearance; or, with Cerinthus as quoted above, that the Son of God was united only for a time to the personality of the man Jesus. The above extracts and descriptions may give some slight conception of the infinite chaos of strange beliefs, held by countless sects which began to assume definite form at the close of the first century and reached its full development about the middle of the second.

It is at once evident that these strange perversions of the Gospel stand in some real relation to the Epistle to the Colossians. The points of contact are too many and too close to be accidental. Evidently the Epistle is a foregoing protest against the teaching common to all the Gnostics and especially against the early form of Gnosticism which was favourable to Judaism. The statement in DIV. II. that the universe, including the successive ranks of angels, was created by the agency of the Son meets beforehand the Gnostic teaching that creation and salvation had different, and in some measure antagonistic, sources. And the warnings in DIV. III. against mere human prohibitions, and against empty forms of worship based on fancied revelations of the unseen world, might have been written to guard against the practical and ritual sides of Gnosticism. In deed the warning in Colossians 2:8 is a correct description of the Gnostic teaching of the second century.

All this has been made an argument against the genuineness of the Epistle. Some have said that the letter itself implies the existence of Gnosticism in a form which did not exist till the second century. But we have seen that Cerinthus, whose teaching comes nearest to that of the errors rebuked here, was probably a contemporary of the Apostle John. It is also worthy of note that the Fathers with one consent trace Gnosticism to Simon Magus whom Peter rebuked in Samaria apparently before the conversion of Paul: so Irenæus bk. i. 22. 1, 2. This tradition proves the very early date of the errors in question. Moreover, a system of belief so widespread and so various as Gnosticism reveals a deep-seated cause, one existing long before its various known manifestations. In the speculative teaching of Philo and in the asceticism of the Essenes we have already found, in the time of Christ, a soil ready for such a growth as the errors combated in this Epistle. All this makes very precarious any argument based on the unlikelihood of these opinions existing during the lifetime of Paul; and makes such argument utterly worthless when opposed to the abundant evidence internal and external (see Introd. § ii.) that the Epistle is genuine. Moreover, the references to Gnosticism, sufficient as they are for identification, are far from definite. Had this letter been written in the second century, the references would almost certainly have been more precise.

It is not difficult to suggest an explanation of the indisputable connection between this letter written by Paul in the first century and the errors so prevalent a few years later. We can easily conceive that, soon after the first