Col 4:1. ἰσότητα. The literal meaning is “equality,” and Meyer takes it so here (so Ol., Haupt), explaining not of equality conferred by emancipation, but of the treatment of the slave by his master as a brother in Christ. It may, in spite of Oltramare’s denial, mean “equity,” and the combination with δίκ. suggests this meaning here. The master should regulate his treatment of his slave not by caprice, but by equity.-παρέχεσθε: “supply on your part,” a dynamic middle.
Col 4:2-6. EXHORTATIONS TO PRAYER, ESPECIALLY FOR THE FURTHERANCE OF THE APOSTLE’S WORK, TO WISDOM TOWARDS THOSE WITHOUT AND TO FITNESS OF SPEECH.
Col 4:3. ἡμῶν: perhaps including all his fellow-workers, probably not Paul alone, on account of the singular (δέδεμαι).-θύραν τοῦ λόγου: i.e., a removal of whatever obstructs its progress, possibly liberation from prison, to which he was looking forward (Philm. 22). For the metaphor, cf. 1Co 16:9, 2Co 2:12.-λαλῆσαι: “so as to speak,” infinitive of the consequence.-τὸ μυστήριον τοῦ Χριστοῦ: the mystery which has Christ for its content. On account of his proclamation of it, and especially of the truth that the Gentiles were admitted freely to its blessings, he is now a prisoner.
Col 4:4. ἵνα is variously connected. The usual way is best which connects it with ἀνοίξῃ. This is better than going back to προσευχ., while the connexion with λαλ. is strained. It may be taken (as Beng., Hofm., Sod.) with δέδεμαι, “bound in order that I may manifest,” but if so why should Paul have desired liberty? Soden gives a peculiar turn to the thought. He thinks Paul is bound in order that he may manifest to his judges how he can do no other (δεῖ emphatic) than preach. This seems to be met by Haupt’s criticism that for this we must have had φανερώσω ὅτι δεῖ με λαλῆσαι αὐτό.-φανερώσω. Soden urges in favour of his interpretation that φαν. is never used of Paul’s preaching, but there seems to be no reason why it should not be. It is a stronger word than λαλ., he wants to “make it clear”.-ὡς δεῖ με λαλῆσαι refers to the mode of preaching, but the precise sense is uncertain. Some think it means boldly, others in a way suited to the peculiar circumstances, others in a way that shall be equal to the greatness of the message. Or, again, a reference is assumed by many to the Judaising opposition. But probably the feeling that prompts the words is that in prison his activity was curbed, and he wished to be free that he might preach the Gospel without restriction.
Col 4:5. Cf. Eph 5:15. An exhortation to wise conduct in relation to non-Christians.-τοὺς ἔξω: those outside the Church; the reference is suggested by the mention of θύραν τ. λόγου. They must be wise in their relations with them so as not to give them an unfavourable impression of the Gospel.-τὸν καιρὸν ἐξαγοραζόμενοι: “making your market fully from the occasion” (Ramsay, St. Paul the Traveller, p. 149). They are to seize the fitting opportunity when it occurs to do good to “those without,” and thus promote the spread of the Gospel.
Col 4:6. ἐν χάριτι: probably “gracious,” “pleasant” is the meaning; by the sweetness and courtesy of their conversation they are to impress favourably the heathen. Some (most recently Haupt) think Divine grace is meant, but this does not suit ἅλατι so well.-ἅλατι ἠρτυμένος. In classical writers “salt” expressed the wit with which conversation was flavoured. Here wisdom is probably meant on account of εἰδέναι. There may be the secondary meaning of wholesome, derived from the function of salt to preserve from corruption.-εἰδέναι: “so as to know”.-πῶς κ.τ.λ.: they must strive to cultivate the gift of pleasant and wise conversation, so that they may be able to speak appropriately to each individual (with his peculiar needs) with whom they come in contact.
Col 4:7-18. COMMENDATION OF THE BEARERS OF THE LETTER, WITH SALUTATIONS FROM HIS FELLOW-WORKERS AND HIMSELF.
Col 4:8. ἔπεμψα: “I am sending” (epistolary aorist).-γνῶτε τὰ περὶ ἡμῶν. This is not only the better attested reading but yields the better sense, because both before (Col 4:7) and after (Col 4:9) Paul says that Tychicus will acquaint them with matters at Rome. He wishes to relieve the anxiety of the Colossians as to his welfare.-παρακαλέσῃ: see on Col 2:2. This function is not ascribed to Onesimus, who was not a σύνδουλος.
Col 4:9. Ὀνησίμῳ. Philemon’s runaway slave, who was rescued by Paul and converted to Christianity. Paul sent him back to his master, with the exquisite Epistle to Philemon despatched at the same time as this letter. He speaks of him in the most affectionate terms, to secure a welcome for him at Colossæ. He seems from this passage to have belonged to Colossæ, and we may infer that this was the home of Philemon. If the author of Colossians learnt his name from the Epistle to Philemon, it is strange that he should have contented himself with this bald reference, and made no allusion to his desertion, conversion and return to his master. Such omission here is characteristic of Paul’s delicacy.-τὰ ὧδε is wider than τὰ κατʼ ἐμὲ (Col 4:7). It means all that is happening to the Church in Rome.
Col 4:10. Ἀρίσταρχος: a native of Thessalonica, mentioned in Act 19:29; Act 20:4; Act 27:2, Philm. 24. In Philm. Epaphras is mentioned as Paul’s fellow-prisoner. Fritzsche suggested that his friends took turns in voluntarily sharing his captivity, and explained the difference between the two Epistles in this way. The divergence between the two Epistles testifies to authenticity, for an imitator would not have created a difficulty of this kind. Μᾶρκος (so accented by Blass and Haupt, who refers to Dittenberger in confirmation), the cousin (ἀνεψιὸς) of Barnabas, who may by this time have been dead. He is no doubt the John Mark of the Acts and the evangelist.-ἐλάβετε ἐντολάς. We do not know what these commands were. ἐλάβ. cannot be an epistolary aorist (2nd person), therefore the commands must have been sent previously. ἐὰν ἔλθῃ κ.τ.λ. may express the substance of them.-δέξασθε. Paul may have feared that Mark’s defection from him, which led to the sharp quarrel between him and Barnabas, might prejudice the Colossians against him. The mention of his relationship to Barnabas was probably intended as a recommendation to their kindness. He seems to have been unknown to the Colossians.
Col 4:11. Ἰησοῦς: otherwise unknown to us. Zahn has well pointed out that the mention of this name, in addition to those mentioned in Philemon, creates difficulties for the impugners of the authenticity. If Philemon was authentic why should an imitator venture to add an unknown person, and especially to give him the name Jesus, that so soon became sacred among Christians? If not authentic, why should he not have copied himself?-οἱ ὄντες ἐκ περιτομῆς: to be taken with the following words, in spite of the awkwardness of the construction. What is meant is that these are the only ones of the circumcision who have been a help to him. If a stop is placed at περ., we get the sense that these who have just been mentioned are his only fellow-workers, which is not true. Aristarchus is probably not included, for he went as one of the deputation sent by the Gentile Christians with the collection for the Church at Jerusalem.-οὗτοι μόνοι: for the attitude of Jewish Christians in Rome towards Paul cf. Php 1:15-17; Php 2:19-24. This is more natural in a letter from Rome than from Cæsarea.-βασιλείαν τοῦ Θεοῦ. The phrase is intentionally chosen; the Jews were devoted to the kingdom; Paul should have found in the Jewish Christians his best helpers.-ἐγενήθησαν: the aorist seems to point to some special incident.
Col 4:12. Ἐπαφρᾶς: see on Col 1:7. He was either a native of Colossæ or had settled there.-δοῦλος Χριστοῦ Ἰησοῦ. Paul uses this term often of himself, but of no one else except here and Php 1:1, where he calls himself and Timothy δοῦλοι Χ. Ἰ. Meyer and Alford connect with ὁ ἐξ ὑμ., but it is better to place a comma after ὑμῶν.-πεπληροφορημένοι: see on Col 2:2. Usually it is translated here “fully assured”. Haupt thinks that after τέλειοι this is unsuitable. But if we translate “complete” or “filled,” this is tautological, and it is not clear that τέλ. covers full assurance.-ἐν παντὶ θελήματι Θεοῦ: “in everything that God wills”. Meyer and Alford connect with σταθῆτε (or as they read στῆτε), but it is better to connect with the two participles.
Col 4:13. The anxiety of Epaphras for these Churches was probably due to his connexion with them, either as founder or teacher.
Col 4:14. Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς: “Luke the physician, the beloved,” no doubt to be identified with the evangelist Luke. His writings have been shown to exhibit a considerable use of medical terms. The name was originally Lucanus. He was clearly not one “of the circumcision” (Col 4:11), and this, as often pointed out, seems to exclude the possibility that he wrote the Epistle to the Hebrews.-Δημᾶς: mentioned last and without commendation. This is commonly explained as due to a foreboding of Paul that he would turn out badly, suggested by the reference to him in 2Ti 4:10 as having left him. But in Philm. 24 he is placed before Luke and numbered among Paul’s fellow-workers. Possibly he wrote the Epistle, and is thus mentioned last and without praise.
Col 4:15. Νυμφαν may be masculine (Νυμφᾶν) or feminine (Νύμφαν). The Doric form, Νύμφαν, is improbable; on the other hand the contracted form, Νυμφᾶν, is rare. If αὐτῶν is read, either is possible. Otherwise the decision is made by the choice between αὐτοῦ and αὐτῆς. It seems probable that αὐτῶν was due to change by a scribe who included ἀδελφ. in the reference. And a scribe might alter the feminine, assuming that a woman could not have been mentioned in this way. The attestation of αὐτῆς is very strong, though numerically slight. The Church in her house was a Laodicean Church, distinct apparently from the chief Church of the town.
Col 4:16. τὴν ἐκ Λαοδικίας: clearly a letter sent by Paul to Laodicea, which the Colossians are instructed to procure and read. It may be a lost letter, or it may be our so-called Epistle to the Ephesians, to which Marcion refers as the Epistle to the Laodiceans, and which was probably a circular letter. Weiss argues that it cannot be the Epistle to the Ephesians, for that was sent at the same time as this, and therefore Paul could not have sent salutations to Laodicea in this letter. But this is really natural, if Ephesians was a circular letter (and the absence of salutations is difficult to explain otherwise), and if this letter was to be passed on to Laodicea.
Col 4:17. Archippus may have been at Laodicea, but more probably not, for we should have expected the reference to him in Col 4:15. The Church is entrusted with the duty of exhorting one of its ministers. There is no need to infer any slackness on his part.-ἐν Κυρίῳ is added to emphasise its importance, and the need that it should be zealously fulfilled.
Col 4:18. τῇ ἐμῇ χειρὶ: the rest of the letter would be written by an amanuensis. As he writes, his chain, fastened on his left hand, would impress itself on his notice. Hence the touching request “Remember my bonds,” which may bear the special sense “remember in your prayers”.-ἡ χάρις μεθʼ ὑμῶν: so without any defining addition in Ephesians , 1 and 2 Tim. It is not so in the earlier letters, but neither is it so in Phil. (or Titus).
1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Eph 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, (462) because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.
And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed ἰσότητα to mean analogical (463) or distributive right, (464) as in Ephesians, τὰ αὐτὰ, (the same things.) (465) For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks. (466)
(462) “Et rabbaisse leur presomption;” — “And beats down their presumption.”
(463) Our author, has here in view a definition of Aristotle, quoted by him when commenting on 2. o 8:13. See Calvin on the Corinthians, vol. 2, p. 294. — Ed.
(464) “C’est a dire, qui est reglé et compassé selon la circonstance, qualité, ou vocation des personnes;” — “That is to say, which is regulated and proportioned according to the circumstances, station, or calling of individuals.”
(465) “Comme aux Ephesiens il a vsé de ce mot, Le mesme, ou Le semblable, en ceste signification, comme il a este là touché;” — “As in the Ephesians he has made use of this word, the same, or the like, in this sense, as he has there noticed.”
(466) “Comme il y a vn droict mutuel, reglé selon la consideration de l’office et vocation d’vn chacun, lequel droict doit auoir lieu entre tous estats;” — “As there is a mutual right, regulated according to a consideration of the office and calling of each individual, which right ought to have a place among all ranks.”
2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness. (467)
He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Phi 4:6.)
(467) “Ou façon d’y proceder laschement, et comme par acquit;” — “Or a way of acting in it listlessly, and as a mere form.”
3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us — that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish (468) argument on the part of Papists, who infer from this, that the dead must be implored (469) to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.
As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; (470) he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.
By a door of utterance, however, he simply means what, in Eph 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luk 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. For this is truly a divine work, as Christ himself said,
It is not ye that speak,
but the Spirit of your Father
that speaketh in you.
(Mat 10:20.)
Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Secondly, he argues from the dignity (471) of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.
(468) “Plus que puerile;” — “Worse than childish.”
(469) “Qu’il nous faut implorer l’aide des saincts trespassez;” — “That we must implore the aid of departed saints.”
(470) “Il ne se soucie point d’estre sauué des mains de ses ennemis;” — “He does not feel anxiety to be saved from the hands of his enemies.”
(471) “La dignite et l’excellence;” — “The dignity and excellence.”
4. As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Eph 6:20,) he adds, ἵνα παῤῥησιάσωμαι, (that I may speak boldly,) from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Farther, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.
5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Gal 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,
lest any stumblingblock be put in,
the way of the blind, (Lev 19:14,)
for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.
To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Eph 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments.” The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.
6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, (472) but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, (473) he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain. (474)
That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the least important part of prudence — to have due regard to individuals. (475)
(472) Sales. The term is frequently employed by classical writers to denote witticisms. See Cic. Fam. 9:15; Juv. 9:11; Hor. Ep. 2:2, 60. — Ed.
(473) “Et que par ce moyen il seroit a craindre que les fideles ne s’y addonassent;” — “And as on this account it was to be feared that believers would addict themselves to this.”
(474) “Ou s’en vont en fumee;” — “Or vanish into smoke.”
(475) “Car c’est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres comme il est de besoin;” — “For it is one of the chief departments of true prudence, to know how to discriminate as to individuals, in speaking to one and to another, as there may be occasion.”
7. My things. That the Colossians may know what concern he has for them, he confirms them, by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life, making care for himself a secondary matter, he consults for their interests by sending Tychicus to them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no small matter that, while he is held prisoner, and is in the most imminent danger on account of the gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn what and how great an agreement there was in doctrine among all true teachers, and might hear from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully meditate on these examples, that they may stir us up to all imitation of the like pursuit.
He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as the name of a thief and a fugitive would have been liable to reproach. (476) He distinguishes both of them by honorable titles, that they may do the more good, and especially Tychicus, who was to exercise the office of an instructor.
(476) Paley, in his Horae Paulinae, finds the statement here made respecting Onesimus, “who is one of you,” one of the many undesigned coincidences which he adduces in that admirable treatise, in evidence of the credibility of the New Testament. The train of his reasoning in this instance may be briefly stated thus — that while it appears from the Epistle to Philemon, that Onesimus was the servant or slave of Philemon, it is not stated in that Epistle to what city Philemon belonged; but that it appears from the Epistle, (Phl 1:1,) that he was of the same place, whatever that place was, with an eminent Christian, named Archippus, whom we find saluted by name amongst the Colossian Christians; while the expression made use of by Paul here respecting Onesimus, “who is one of you,” clearly marks him out as being of the same city, viz., Colosse. — Ed.
10. Fellow-prisoner. From this it appears that there were others that were associated with Paul, (477) after he was brought to Rome. It is also probable that his enemies exerted themselves, in the outset, to deter all pious persons from giving him help, by threatening them with the like danger, and that this for a time had the desired effect; but that afterwards some, gathering up courage, despised everything that was held out to them in the way of terror.
That ye receive him. Some manuscripts have receive in the imperative mood; but it is a mistake, for he expresses the nature of the charge which the Colossians had received — that it was a commendation of either Barnabas, or of Marcus. The latter is the more probable. In the Greek it is the infinitive mood, (478) but it may be rendered in the way I have done. Let us, however, observe, that they were careful in furnishing attestations, that they might distinguish good men from false brethren — from pretenders, from impostors, and multitudes of vagrants. The same care is more than simply necessary at the present day, both because good teachers are coldly received, and because credulous and foolish men lay themselves too open to be deceived by impostors.
(477) “D’autres furent mis prisonniers auec sainct Paul;” — “Some others were made prisoners along with St. Paul.”
(478) Excipite δέξασθε, vel δέξασθαι, ut excipiatis, si conjungas cum ἐλάβετε, ut habet Syrus interpres, ut exprimatur quod fuerit illud mandatum;” — “Receive ye, δέξασθε, or δέξασθαι, that ye may receive, if you connect it with ἐλάβετε, (ye received,) as the Syrian interpreter has it, so as to express what the charge was.” — Beza. — Ed.
11. These only are fellow-workers, — that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, therefore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. (479) But of this form of expression we shall treat more fully elsewhere.
(479) “Nous sommes receus a la vie eternelle;” — “We are received to life eternal.”
12Always striving. Here we have an example of a good pastor, whom distance of place cannot induce to forget the Church, so as to prevent him from taking the care of it with him beyond the sea. We must notice, also, the strength of entreaty that is expressed in the word striving. For although the Apostle had it in view here to express intensity of affection, he at the same time admonishes the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance. Lastly, let us infer from Paul’s words, that the perfection of Christians is, when they stand complete in the will of God, that they may not suspend their scheme of life upon anything else.
14. Luke saluteth you. I do not agree with those who understand this to be Luke the Evangelist; for I am of opinion that he was too well known to stand in need of such a designation, and he would have been signalized by a more magnificent eulogium. He would, undoubtedly, have called him his fellow-helper, or at least his companion and participant in his conflicts. I rather conjecture that he was absent at that time, and that it is another of the same name that is called a physician, to distinguish him from the other. Demas, of whom he makes mention, is undoubtedly the person of whom he complains — that he afterwards deserted him. (2. i 4:10.)
When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be — that they be so many little Churches. (480) Let every one, therefore, know that this charge is laid upon him — that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.
(480) See Calvin on the Corinthians, vol. 2, p. 78.
16. Let it be read in the Church of the Laodiceans. Hence, though it was addressed to the Colossians, it was, nevertheless, necessary that it should be profitable to others. The same view must also be taken of all the Epistles. They were indeed, in the first instance, addressed to particular Churches, but, as they contain doctrine that is always in force, and is common to all ages, it is of no importance what title they bear, for the subject matter belongs to us. It has been groundlessly supposed that the other Epistle of which he makes mention was written by Paul, and those labor under a double mistake who think that it was written by Paul to the Laodiceans. I have no doubt that it was an Epistle that had been sent to Paul, the perusal of which might be profitable to the Colossians, as neighboring towns have usually many things in common. There was, however, an exceedingly gross imposture in the circumstance that some worthless person, I know not who, had the audacity to forge, under this pretext, an Epistle, that is so insipid, (481) that nothing can be conceived to be more foreign to Paul’s spirit.
(481) “Contrefaire et mettre en auant vne lettre comme escrite par sainct Paul aux Laodiciens, voire si sotte et badine;” — “To forge and put forward a letter as if written by St. Paul to the Laodiceans, and that too so foolish and silly.”
17Say to Archippus. So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, (482) if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word are endowed with signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul’s calling attention again (483) to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition. (484)
END OF THE COMMENTARY ON THE EPISTLE TO
THE COLOSSIANS.
(482) “Qu’eux — mesmes aussi doyuent faire des remonstrances et inciter leur pasteur;” — “That they must themselves employ remonstrances and stir up their pastor.”
(483) Paul had previously made mention of his bonds, in the 3rd verse of the chapter. — Ed.
(484) “Que des lors on faisoit courir des epistres a faux titre, et sous le nom des seruiteurs de Dieu: a laquelle meschancete il leur estoit force de remedier par quelque moyen;” — “That even then they put into circulation epistles under a false title, and in the name of the servants of God: to which wickedness he was under the necessity of employing a remedy by some means.”
