Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. It will be observed how the apostle consequently introduces Christ into them, and especially in regard to those who are subject in them, wives and children; in order to sanctify, by so exalted a motive, the obediencesuited to their position. He does this still more where the tie is not of nature but one which has its origin in a sinful world and from sin itself-that between slaves and their masters. Grace does not set itself to change the state of the world and of society, but to lead souls to heaven by renewing them after the image of God. I doubt not that it has very much altered for the better the social condition of man; because, through bringing the conscience immediately before the only true God whom it has revealed in His own perfections, and establishing by its authority that of the natural relationships in the human family, grace has had its effect upon that conscience even where the heart was not converted, and has furnished it with a rule in that which regards morality. But Christianity, as to its own doctrine, treats the world as alienated from God, and lying in evil man as the child of wrath, and lost.
Christ, the Son of God (who if He had been received could have put all things right, and who will hereafter by His kingdom establish righteousness and peace), was rejected by the world, and the friendship of the world is enmity against God. The state of man is treated in the gospel in a deeper way than in regard to his social condition. It is viewed with reference to the soul's connection with God, and consequently with that which is eternal. God imparts a new life unto us, in order that we may enjoy those new relationships with Himself which redemption has gained for us. Now as Christ, while living, was the expression of the love and the omnipotent goodness of God in the midst of a fallen creation, so, being now rejected by the world (which thus condemned itself), Christ, who dwells by His grace in the heart of one who has received life, becomes to that heart a source of happiness in communion with the love of God, which lifts it up and sets it above circumstances, be they what they may. The slave, in possessing Christ, is free in heart; he is the freed man of God Himself. The master knows that he himself has a Master, and the relationship in which he finds himself takes the form of the grace and love that reigns in the heart of him who in it exercises his authority.
But, as I have said, to the poor slave Christ is especially presented as a resource. He may serve his master, whether a good or bad one, with faithfulness, meekness, and devotedness; because in so doing he serves the Lord Himself, and is conscious that he does so. He will have his reward there where nothing is forgotten that is done to glorify Christ, and where masters and slaves are all before Him who has no respect of persons.
Two principles act in the heart of the Christian slave: his conscience in all his conduct is before God; the fear of God governs him, and not his master's eye. And he is conscious of his relationship to Christ, of the presence of Christ, which sustains and lifts him above everything. It is a secret which nothing can take from him, and which has power over everything because it is within and on high Christ in him, the hope of glory. Yes, how admirably does the know ledge of Christ exalt everything that it pervades; and with what consoling power does it descend into all that is desolate and cast down, all that groans, all that is humbled in this world of sin!
Three times in these two Verses, while holding their conscience in the presence of God the apostle brings in the Lord, the Lord Christ, to fill the hearts of these poor slaves, and make them feel who it was to whom they rendered service. Such is Christianity.
The apostle ends his epistle with some important general exhortations.
He desires that the saints should continue through prayer in communion with God, and in the sense of their dependence on Him, conscious of His nearness to them, and of His readiness to hear them. For that which speaks to the heart for our walk is not enough; the soul must know it's own relations with God exercising itself in those relations; and it must receive directly from Him that which assures it of His love. There must be perseverance in this. We are in conflict with evil, which has a hold upon our own hearts if we are without the strength of God. We must therefore commune with God. We must watch therein with settled purpose of heart, not merely as an occasional thing: any one can cry out when he is in need. But the heart separated from the world and all that is of it occupies itself with God, with all that regards the glory of His name, according to the measure in which we are concerned in it. The conflict is carried on with a tender and freed spirit, having only His glory as the object, both in the assembly and in the individual walk. But thus one understands that God works and that He does not forsake us, and thanksgiving is always mingled with the prayers we address to Him.
Paul felt his dependence on this blessing, and he asked for a share also in their prayers, that God might open his mouth, and that he might proclaim the gospel as he ought to do.
Now we are in a hostile world, in which hostility is easily awakened where it does not already exist openly, and in which offence is quickly taken at things wherein perhaps we neither saw nor intended evil. We must take away the occasion even from those that seek it, and walk in wisdom with respect to them that are without.
How clearly the within and the without are here distinguished! Those within, whom God acknowledges, His family, His assembly they are His own. Those without, they are the world, those who are not joined to the Lord. The distinction is plainly marked, but love is active towards them that are without, and, being itself in the enjoyment of communion with God, it is careful to do nothing that might prevent others from enjoying it.
But there was something more: they were to redeem the time. The natural man, taken up with his own affairs, and disinclined to serious things, gave Christian love little opportunity to set grace and truth before him and make him care for his own soul, thus serving the Lord and using time in His name. The heart of man cannot always escape the influence of surrounding circumstances, which bear witness to his heart and conscience that he is under the dominion of sin, and already eating its bitter fruits here below circumstances which bring to his conscience the remembrance of a too-much forgotten God, which speak with the mighty voice of sorrow to a broken heart, glad at least to have a resource in God when his hand is pierced by the broken reed on which he leaned. God Himself acts upon man by these circumstances, and by every circumstance of life. One who is walking with the Lord knows how to avail himself of them. Satan may indeed deceive a man, but he cannot prevent God at all times from speaking to the heart. It is a happy thing so to walk with God that He can use us as His voice, when He would thus speak to poor sinners. Our speech ought always to be the expression of the separation from evil, this power of the presence of God which keeps us inwardly apart from it, so as to make that power felt by others; and that, in all the questionings which arise in the heart of man, wandering out of the way in confusion and darkness, and even leading others astray thereby, we may know how to give an answer which comes from the light and conveys light.
Tychicus was to carry the testimony of the interest which the apostle took in the welfare of the Colossians, and of his confidence in their interest in him, Paul bears witness to the love of others, and to their concern also in the progress of the gospel and the prosperity of the faithful.
Marcus, who had formerly drawn back from the toils of the work, receives a testimony here on the apostle's part and a still better one later (2 Timothy 4:11), forhe had made himself useful to the apostles himself. Such is grace, The secret of the interest Barnabas took in him comes out here: he was nearly related to him, This dear servant of God was from Cyprus too. He went there and took Mark with him, The flesh and Judaism find their way everywhere. The poser of the Spirit of God is requisite to raise us above, and set us beyond, their influence.
Demas receives no especial testimony. The apostle conveys his greetings, but is silent as to himself. Only in the Epistle to Philemon is he named as a fellow-laborer of the apostle. Afterwards he forsook Paul. He was a brother: the apostles admits his claim but says nothing; had had nothing to say. "And Demas," for Paul's style is terribly cold.
We may observe that the Epistle to the Ephesians was written at the same time, and sent by this same Tychicus. The one "from Laodecia" is, I doubt not, one that they were to receive from that assembly, written by Paul, and by which the saints at Colosse were to profit; possibly the Epistle to the Ephesians, which he may have had communicated to the Laodiceans. Be this as it may, all that is said is that it was one of which the assembly at Laodicea were in possession and by no means that it was directly addressed to them; rather the contrary. It is very possible that a letter, or a hundred letters, may have been written by Paul to others, which it was not in the purposes of God to preserve for the universal assembly: but here there is no proof that a letter had been written to the Laodecians. Tychicus was the bearer of two; he may have been the bearer of three, one of which differed only in some details of application which might serve to confirm the Colossians without being in the main another Divine communication for other days; but, I repeat, it does not appear to be so from that which is said here. It might be said, a letter "from Laodicea," because it was there instead of a letter to Laodicea; but it is not the usual mode of expression. We have seen that the letter to the Ephesians is another communication of the Spirit of God. It has been preserved for us. We do not know whether that from Laodicea was the same communicated by them to the Christians of that city; or another, which they were to send to the Colossians (an assembly in their vicinity), and which adding nothing to the divine relations has not been preserved for us.
It appears that Christians were not very numerous at Laodicea. The apostle salutes the brethren there. There were some who assembled in the house of one Nymphas; they were not in a case to have a letter addressed to them in particular: still the apostle does not forget them. But that which he says here is an almost certain proof that the apostle had not addressed any epistle to them. He would not have sent greetings through the Colossians to the brethren in Laodicea, if at the same time he had written a special epistle to the latter. The case is plain enough: there were brethren at Laodicea, but not in great numbers and not in that distinct position which gave rise to an epistle. But this little assembly in the house of Nymphas was not to be forgotten; it should profit by the epistles addressed to other assemblies more considerable than itself, and whose condition required an epistle, or gave occasion to write one, which epistles were transmitted to Laodicea, according to the apostle's order.
With regard to the Epistle to the Colossians, it is not a supposition. The apostle commands them expressly to have it read in the assembly at Laodicea. The latter had also received another epistle from some other assembly, and the Colossians were to profit by it in the same manner. The two assemblies, which were near each other, were mutually to enjoy the spiritual favors that were granted them.
The apostle does not forget individuals even. Archippus receives a solemn exhortation to take heed to the ministry which the Lord had committed to him, and to fulfill his service. The apostle had not seen these assemblies. (Colossians 2:1)
Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.
Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.
And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.
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.”
