The Pulpit Commentary
Ver. 1.— (See p. 157.) Vera'. 2 — ti.— Section IX. Prater and Social Comvebise. Tliere are added some brief exhortations of a more general lenor, the contenis of which are summed up in the Leading given to this section.

The Pulpit Commentary
Ver. 2. — Continue steadfast in prayer, being watchM (or, wakeful) therein, with thanksgiving (Kph. vi 18; Eora. xii. 12; Phil. iv. 6; 1 Tljess.v. 17, 18; 1 Tim. ii. 1; l,uke xi. 8—10; iviii. 1—8; xxi. 36; Acts i. 14; XX. 31 ; 1 Cor. xvi. 13; 1 Pet. v. 8; Matt. xxvi. 41 ; Mark xiv. 38). " Steadfast continuance" in prayer is specially illustrated in our Lord's sayings on the Subject in St. Luke (eomp. Acts i. 14, where the same peculiar verb is used). In Phil, iv. 6; 1 Thess. v. 17, 18; 1 Tim. ii. 1, again " thanksgiving " is associated with " prayer." Wakefulness in prayer i« enjoiaed by Christ in Matt. xxvi. 41 and COLOSSIANS. Mark xiv. 88: compare the synonymous a.ypmvea>, to he sleepless, used in Eph. vi. 18 ; Mark xiii. 33 ; Luke xxi. 36 ; Heb. xiil. 17. " To be awake" is to be alive in the fullest sense, to have all the powers of perception and action in readiness. The activity of the Boul in prayer is to lie both energetic and incessant. "With [liieially in,4v, not ^era, as in Eph. vi. 18] thanksgiving " gives the pervading element or influence, in or undei which the prayers of the Colossians were to be offered (comp. ch. i. 12; ii. 7 ; iii. 15, 17).

vers. 2 — 4), and, lastly, in such converse with men of the world, and in the midst of the distracting debate by which faith is assailed, as shall fittingly commend the Christian cause.

The Pulpit Commentary
Ver. 3.— Praying at the same time also for ns (Eph. vi. 19; Eora xv. 30—32; 1 Thess. V. 25; 2 Tliess. iii. 1, 2 ; Heb. xiil. 18). In Ephesians and Romans the apostle implores prayer for himself ulone, and dwells on his personal ciroum^tanues. Here and in the Thessalonian letters he unites his fellow-labourers with him in the request. That God may open to ns a door for the word (1 Cor. xvi. 9; 2 Cor. ii. 12 ; 1 Thess. i. 9; ii. 1). "The word" is the Word U iio THE EPISTLE TO THE COLOSSIANS. [oh. IV. 1 — 18, God which the apostle preaches (ch. i. 5, 25 ; 1 Thess. i. 6; Gal. vi. (i ; 2 Tim. iv. 2; Acts X vi. 6) ; and " a door " is wanted, in his present difficulties, througli wliicli that Word may freely pass, such as he speaks of in 1 Cor. xvi. 9 ; 2 Oor. ii. 12 (cnmp. Acts xiv. 27 ; Eev. iii. 8) . It is fanciful to give " door " here the sense of " mouth." The_ "opening of my mouth," in Eph. vi. 19, expresses the subjective freedom (corresponding to '' as I ought to speak," ver. 4) ; " the door for the word," the objective liberty desired by St. Paul in his imprisonment. To speak the mystery of Christ, because of which also I am bound (ch. i. 23 — 29 ; Eph. vi. 19 ; iii. 1—13 ; iv. 1 ; Phil i. 12— 14; Philem. 9; 2 Tim. ii. 8—10; Acts xx. 22 — 24). Were his prison door once opened, the ajrostle would be able freely to preach the gospel to the Gentiles — for this "tlie m\ stery of Christ" chiefly signifies (oh. i. 25 — 29; Eph. iii. 1—8; 1 Tim. ii. 3—7.) (On " mystery," see note, ch. i. 26.) It is this very mission which makes him long for freedom, that keeps him a prisoner (ch. i. 23 ; Eph. iii. 13). He is in the strange position of an "ambassador in chains" (Eph. vi. 19; Philem. 9, 10: comp. 2 Tim. ii. 9). This " I am bound " (singular) shows that the "for us" of the former clause designedly includes others with himself.

The Pulpit Commentary
Ver. 4. — That I may make it manifest, as 1 ought to speak (Eph. vi. 20 ; 2 Cor. ii. 17; iv. 1—6; v. 11, 20— vi. 10; Rom. xil. 6; 2 Tim. ii. 24—26 ; iii. 10 ; Acts xx. 18—21, 27, 33 — 35). This clause qualifies the last ; the " open door " is to be asked for the apostle, that he may make effective use of it. The mystery has been made manifed by God in the mission of Christ (ch. i. 27; ii. 15, note; 2 Cor. v. 19, etc.); but that manifestation has to be made known to the Gentile world (Eph. iii. 9; 2 Cor. ii. 14; Eom. X. 14). To this end he had received a special manifestation of "the mystery of Christ" (2 Cor. iv. 6; v. 19 ; Gal. i. 15, 16 ; Acts ix. 15, 16 ; xxii. 14, 15, 21 ; xxvi. 16— 18). Sow the apostle conceives that he " ought to speak " appears from the parallel passagen (see especially 2 Cor. v. ; vi. ; and Acts XX,).

The Pulpit Commentary
Ver. 5. — ^Walk in wisdom towards those without (Eph. V. 15—17 ; 1 Thess. iv. 12 ; ▼ 15 ; 1 Cor. x. 32 ; 2 Cor. iv. 2 ; Titus ii. 8 ; 1 Pet. ii. 12, 15 ; iii. 16; Matt. x. 16). (On "wisdom," see ch. i. 9, note; i. 28; ii.3; iii. 16; this was a chief need of the Colossian Church.) " Those without," as opposed to Christians — " those within the pale ; " a Jewish mode of expression (Lightfoot): comp. 1 Thess. iv. 12 ; 1 Cor. v. 12, 13 ; 1 Tim. iii. 7. From a different point of view, they are designated" the rest " in Eph. ii. 3 ; 1 Thess. iv. 13; ». ft This injunction appears in a different form and position in Ephesians. Standing at the close of the writer's exhortations, and followed up by the direction of the next verse, it is more pointed and emphatic here. Buying up each (literally, the) opportunity (Eph. v. 16 ; 1 Cor. vii. 29 ; Gal. vi. 10 ; John xi. 9, 10 ; Luke xiii. 32; Eccles. iii. 1—8). In Eph. v. 16 the reason is added, " because the days aie ev'il." In Dan. ii. 8 (LS:X) the verb i^ayop&(fD (" to buy out " or " up," a word of the market) has precisely this sense and connection, and the idiom occursin classical writers. The verb is middle in voice : " buying up for yourselves," " for your owu advantage." In Gal. iii; 13 the compound verb is somewhat differently used. The opportunity is the fit time for each step of a well-conducted walk, the precise juncture of circumstances which must be seized at once or it is gone. This wary promptitude is always needful in dealing with men of the world, both to avoid harm from them and in seeking to do them good. The latter thought, it may be, connects this verse anJ the next.

vers. 5 — 11) and its investment with the graces of its new life (

The Pulpit Commentary
Ver. 6. — (Let) your speech (literally, teord) (be) always with grace, seasoned with salt (Eph. iv. 29, 31 ; v. 3, 4; Titus ii. 8 ; Matt, xii. 34—37; Luke iv. 22; Ps. xlv. 2). " Word" (\6yos) has its common acceptation, as in ch. iii. 17 ; ii. 23 ; Titus ii. 8 ; 2 Tim. ii. 17 ; Jas. iii. 2. " With grace " (eV x^P'^O gives the pervading element of Christian speech; as "in wisdom," of Christian behaviour (ver. 5). " Grace," here without the article, is not, as In ch. iii. 16, where the article should probably be read, " the (Divine) grace," but a property of speech itself, "gracefulness " — the kindly, winning pleasantness which makes the talk of a good and thoughtful man attractive: comp. Ps. xlv. 2 (xliv. 3, LXX) ; Eccles, x. 12 (LXX) ; Sir. xxi. 16. "Salt" is the "wholesome point and pertinency" (BUicott) seasoning conversation, while grace tivoeetens it. The clause which follows indicates that " salt " denotes here, as commonly in Greek (instance the phrase, " Attic salt "), an intellectual rather than a moral quality of speech. In Eph. iv. 29 the connection is diifevent, and the application more general (comp. Matt. v. 13 ; Mark ix. 49, 50). That you may know how you ought to answer each one (ver. 4; 1 Pet. iii. 15; Phil. L 27, 28; 2 Thess. ii. 17). The Colossians were to pray for the apostle that he might " speak the mystery of phrist ... as he ought to speak ; " and he Mils them seek for themselves the same gift of ira^fiiiaia, liberty of speech and readiness to " every good word." For their faith was assailed by persuasive sophistry (cl>. ii. 4, 8, 23) and by brow-beating dogmatigni (ch. ii. 16, 18, 20, 21). They were, THE EPISTLE TO THE C0L0SSIAN3. «1 like St. Paul, " Bet for tl»e defence of the gospel," placed in the van of tl e conflict against heresy. . They needed, therefore, "to have all their wits about tl.em," so as to be able, as occasion required, to make answer to each of their opponents and quesliDners, that thoy might "contend" wisely as well as " earnestly for the faith." 1 Pet. iii. 15 is a commentary on this verse: the parallelism is the closer because that Epistle was addressed to Churches in Asia Minor, where (he debates out of which Gnosticism arose were beginning to be rife; and because, likewise, " the hope that was in them " was a chief object of the attack made on the Colossian believers (oh. t 5, 23, 27; ii. 18; iii. 15). With this exhortation the Christian teaching of the Epistle is concluded. In its third and practical part (ch. iii. 1 — iv. 6) the apostle has built up, on the foundation of the doctrine laid down in the first chapter, and in place of tlie attractive but faUe and pernicious system denounced in the second, a lofty and complete ideal of the Christian life. He has led us from the contemplation of its " life of life " in the innermost mystery of union with Christ and of its glorious destiny in him (ch. iii. 1—4), tlirough the soul's interior deatli-struggle with its old corruptions (

The Pulpit Commentary
Vers. 7 — IS.^^Section X. Personal Messages AND Greetings. St. Paul concludes his letter, first, by introducing to the Colossiaiis its bearer, Tychious, along with whom he commends to them their own Onesimus, returning to his master (

vers. 7 — 9) ; then, according to his custom, he conveys greetings from his various friends and helpers present with him at the time, in particular from Mark, who was likely to visit them, and from Epaphras their own devoted minister(vers, 10 — 14); thirdly, he sends greeting to the neighbouring and important Church of Laodioea, specially mentioning Kympha, with directions to exchange letters with the Laodiceans, and with a pointed warning to Arohippus, probably a Colossian, having some charge over that Church (vers. IS — 1 7). Finally, he appends, with his own band, his apostolic greeting and beuedictioi) (ver. 18). The personal references of thii section, though slight and cursory, are of peculiar value, bearing themselves the strongest marks of genuineness, and decisively attesting the Pauline authorship nf the Epistle. At the same time, we gather from them several independent facts throwing light on St. Paul's position during his imprisonment, and on his relations to other leading personages of the Church.

Ver. 7.— All that relates to me (literally, (he things concerning me) Tyohicus, the beloved brother and faithful minister and fellow-servant (iondman'), will make known to yon (Eph. vi. 21, 22; Titus iii. 12; 2 Tim. vi. 12; i. 8; 1 Thess. iii. 2; Phil. ii. 25). Tychious appears first in Acts xx 1, where he is called an " Asian " (of the Eoman province of Asia, of wliich Ephesus was capital), along with Trophimus, who, in Acts xxi. 29, is styled " the Ephesian." He accompanied the apostle on his voyage to Jerusalem (a.d. 58), with a number of others represen ti n g diif e I en t Ch urohes, and depu tec I, as Lightfoot thinks, in conformity with the directions of 1 Cor. xvi. 3, 4, to convey the contrihutions raided for " the poor saints at Jerusalem." Trophimus was with St. Paul in Jerusalem (Acts xxi. 29), and so, probably, his colleague (the words, " as far as Asia," in Acts xx. 4, are of very doubtful autiiority). He is now with the apostle in his imprisonment at Borne, about to be se it home with these two letters (comp. Ejih. vi, 21, 22), and in charge of Onesimus, on whose account the apostle sends a private letter to Philemon. In the interval between the first (present) and second imprisonment (2 Timothy), the apostle revisited the Asiatic Cliurches(so we inter from 1 Tim. i. 3), and Tychious rejoined him ; for we fiiid St. Paul proposing to send him to Titus in Crete (Titus iii. 12), and finally sending him from Borne once more to Ephesus (2 Tim. vi. 12). These facts sustain the high terms in which he is here spoken of. " In the Lord " belongs both to " minister " and " fellowservant." This language is almost identical with that used of Epaphras in oh. i. 7 (see notes). Tychious is "minister" (Siiicoms), not to Paul himself (Acts xix. 22 ; xiii. 5, uTnjpfTTjs), nor in the official sense of Phil, i. 1, but "of Christ," "of the gospel," or "tlie Church" (1 Thess. iii. 2), as St. Paul himsi-lf (ch. i. 23, 25). He is " a beloved brother " to his fellow-believers, " a faithful minister " of the Lord Christ, and " a fellowservant" with the apostle (ch. i. 7; iv. 10; Phil, ii.25).

The Pulpit Commentary
Ver. 8. — ^Whom I have sent unto yon for this very purpose, that ye may know how it is with us (liteially, the things about tu), and that he may comfort year hearts (Eph. vL 22). Tl»e «eceived Text reads, by • 212 THE EPISTLE TO THE COLOSSIANS. [oh. TV. 1 — 18 slight coTifnsioTi of similar Greek letters, that he waij Icnmo the things ahoid you (see 1-ighlfout's "Notes on some Various Eeaditigs'). This is the only clause exactly identical in Colossians and Eplieslana. There would be great anxiety on St. Paul's account amongst the Gentile Christiana everywhere, and especially in the Asiatic Churches, after the ominous words of his address to the Ephesian elders (Acts xx. 22 — 25 : comp. vers. 37, 38). The Colossians had sent tlirough Bpaphras messages of love to him (ch. i. 8). To know that he was of good courage, and even in hope of a speedy release (Pliilem. 22), would "comfort their hearts."

The Pulpit Commentary
Ver. 9. — With Onesimus, the faithful and beloved brother, who is (one) of you (ver. 7; Phil m. 10, 16; ch. i. 2; 1 Pet. v. 12). " In Cliriot there is no slave" (ch. iii. 11). Onesimus, like Epaphras and Tychicus, is a livther, to be trusted and loved (comp. Pliilem. 10 — 17). Tliis language strongly supports the appeal of ver. 1, xnd would fuithertlie pujpose of the apostle's intercession to Onesimus' master. And Onesimus even shares with the honoured Tychicus in the privilege of heing the apostle's messenger I All things that are happening here they will make known to you (ver, 7 ; Eph. \ i. 21). There is, then-fore, no need for any detailed account of the writer's ciioumstances. The solicitudo which he assumes that these stranger Colossians (oh. i. 8 ; ii. 1) feel on his beh.ilf shows how commanding his aseendanoy over the Gentile Churches had become.

The Pulpit Commentary
Ver. 10. — Aristarchus, my fellow-prisoner, saluteth you (Piiilem. 2, 23; Phil. ii. 25; Bom. xvi. 7). Aristarchus, as a, Thessalonian, accompanied the apostle to Jerusalem, along witli Tychicus tlie Asian (Acts XX. 4), and was his companion at least during the first part of his voyage to Kome (Acts xxvii 2). In Philm. 23, 24 his name follows thiit of Mark as a "fellow- worker" (comp ver. 11) and of Epaphras "my fellow-prisimer " (comp. Rom. xvi. 7). '• Fellow-prisoner " (oi'x/io^i^TiJj, captive, priefmer of war) differs from the " prisoner " (Setrfuos, one in hands) of Epii. iii. 1 ; iv. 1 ; PliileBi. 9; 2 Tim. i. 8. The supposition that these men were permitted as friends to shiire St. Paul's captivity in turn, is conjectural (see Meyer). Possibly the incident recorded in Acts xix. 29 was attended by some temporary joint imprisonment of St. Paul and Aristarchus. As "a soldier of Christ Jesus," the apostle was himself now "a prisoner of war" (2 Tim. ii. 3, 4; 2 Cor. X. 3 — 6); and therefore those who f-hared his sufferings were his "fellowjirisonersj'as they were his " fellow-soldiers" (I'liiJew ii I'Uil. i. 30) ftnd his "felluw- Bervants " (oh. i. 7 ; iv. 7). And Mark, tha cousin of Barnabas, about whom you received commandments — ^if he should. come to you, welcome him (Pliilem. 24; 2 Tim. iv. 11; 1 I'et. V. 13). It is pleasant to find John Mark, who deserted the apostle in his first missionary journey (Acts xiii. 13), and on whose account he separated from B irnabas (Acts XV. 37 — 40) ten years before, now taken again into his confidence and friendship (comp. 2 Tim. iv. 11). And indeed it is evident that there was no permanent estrangement between the two great Gentile missionaries; for Mark is called "cousin of Barnabas" by way of recommendation (comp. 1 Cor. ix. 6 ; Gal. ii. 1, 9, 13). Mary, the mother of John Mark, was a person of some consideration in the Church at Jerusalem (Acts xii. 12), and through her he may have been related to Barnabas, who, though a Cypriot Jew, had property near Jerusalem (Acts iv. 36, 37), and was also highly honoured by the mother Churcli (Acre ix. 27; xi. 22—24; xv. 25, 20). Mark is, moreover, a link between the Apostles Paul and Peter. It is to the house of his mother that the latter betakes himself on his escape from Herod's prison (Acts xii. 12). In 1 Pet. V. 13 he appears, along with Silvanus (Silas), St, Paul's old comrade, in St. Peter's company, who calls him " my son." St. Peter was then at Babylon, where Mark may have arrived »t the end of the journey eastwards which St. Paul here contemplates his undertaking. The ^triking correspondence of language and thought between St. Peter's First Epit-tle (addressed, moreover, to Churches of Asia Minor) and those of St. Paul to the Eplieslans and Colossians {and, in an equal degree, that to the Eomans) suggests the existence of some special connection at this time between the two writers, such as may well have been afforded by Mark, if, leaving Borne soon after the despatch of these letters, he travelled in their track by way of Asia Minor to join St. Peter at Babylon. At the time of St. Paul's second imprisonment, about four years later, Mark is again in Asia Minor in the neighbourhood of Timothy, and the apostle desires his services at Rome (2 Tim. iv. 11). When or how the Colossians had received already directions concerning IMark, we have no means of knowing. His journey appears to have been postponed. The apostle must before this have communicated with the Colossians. The visit of Epaphras to Rome may have been due to some communication from him. " If he should Come to you, give him a welcome," ii the request the apostle now makes.

The Pulpit Commentary
Ver. 11. — And Jesus, called Justus— the only name of this list wanting in Philemon. Nor is this person wentioDed eUewl.eru. THE EPISTLE TO THE C0L0SSIAN8. 213 « Jesua" ("Joshua," Acts vii. 45; Heb. It. 8) -was a common Jewish name. " Justus " ("just," "righteous") was frequently adapted by individual Jews, oi conferred on them, as a Gentile (Latin) surname (corap. Aoj;s i. 23 ; xviii. 7) ; it implied devotion to the Ijaw, and was the equivalent of tlie Hebrew Zadok (see Lightfoot). Its Gieek equivalent, SlKaios, is the standing epithet of James, the brother of the Lord, and the head of the Church at Jerusalem; and is empiiatically applied to Clirist himself (Acts iii. U; vii. 52; xxii. 14; 1 Pet. iii. 18; 1 John ii. 1). Who are of the circumcision, — these only (my) fellow-workers unto the kingdom of God, (men) who have been a comfort to me (Philem. 1, 24 ; 1 Thess. iii. 2; Eom. xvi. 3, 9, 21 ; 2 Oor. viii. 2S; Phil. ii. 25 ; iv. 3). Aristarolius, therefore, was a Jew, as well as Mark and Jesus Justus. " These only," etc., must be read as in close apposition to the previous clause. This statement accords with the apostle's complaint in Phil. i. 15-17; ii. 19—24; but the still stronger language of the latter passages seems to point to a later time when he was yet more solitary, having lost Tychicus and Mark, and perliaps Ari^ta^- chus also, and when he had a more definite prospect of release. The title "fellowworker" he frequently confers on his associates (see references). In Philem. 24 it is applied to I .uke and Demaa nlso. " The kingdom of God" was, in ch. i. 13, "the kingdom of his Son ; " as in Epli. v. 5 it is " the kingdom of Christ and God." On his arrival at Borne, St. Paul is described as "testifying, and preaching the kingdom of Ood" (Acts xxviii. 23, 31: comp. Acts viii. 12 ; xiv. 22 ; xix. 8 ; 1 Thesg. ii. 12 ; 2 l^iess. i 5). On the force of o'Itiv^s (" men who^" " such as "), see oh. ii. 23 ; and for iyn/iiBriaav (" proved," "beeame in point of fact "), comp. ch. iii. 15. Uaprjyopia, comfort, a word found only here in the Greek Testament, is a medical term (compare " paregoric "), implying "soothing relief." Ver, 12. — Epaphras, who is (one) of you, salnteth yon, a servant (bondman) of Christ Jesus (Bnm. i. 1 ; Phil. i. 1 ; Titus i. 1 ; Gal. i. 10; 2 Cor. iv. 5 ; 1 Cor. vii. 22; 1 Tbess. i. 9; 2 Tim. ii. 24; Acts iv. 29; Jas. i. 1 ; 2 Pet. i. 1 ; Jude 1 ; Kev. i. 1 ; xxii. 3, 6). "Of you," like Onesimus (ver. 9). He was a native of Colossss, as well as evangelist and minister of the Church there (cli. i. 7, 8). "Bondman of Christ Jesus" is the title the apostle so often claims for himself (see references), only here put by him on any one else. Is there an implied reference to Onesimus (ver. 9), who was "a bondman after the flesh," but " the Lord's freedman" (Philem. 16), while Epaphras, "tbe freemMi," ia "Clirist's bondman" (oomp. 1 Cor. vii. 22) ? We are reminded again of ch. ii. 6 (see note). Always striving on your behalf in his prayers, that ye may stand fast, (being) perfect and fully assured in all the will of God (ch. i. 9, 23, 29; ii. 1, 2, 5; Bum. XV. 30; Eph. vi. 11—14; Phil. i. 27; iv. 1 ; 1 Cor. xvi. 13 ; 1 Thess. iii. 8 ; 2 Thess. ii. 15). Epaphras "sti-ives" ("wrestles") for his spiritual charge, like the apostle himself (ch. i. 29, see noto on ayanlCo/iai ; ch. ii. 1 ; Bom. XV. 30; I;uke xxii. 44). Upo(rKapTepfa in ver. 2 denotes the patient persistence, tliis word the intense energy, of prevailing prayer. For " stand " (where Lightfoot, Westoott and Hort, and other critical editors read the stronger <sTaST\T( for o-TijTe), comp. ch. i. 23 ; ii. 7 ; it is four times repeated in the stirring appeal of Eph. vi. 11 — 14. For Churches theatened bj the attacks of heresy it was above all things needful '' that they should stand fast." On " perfect," see oh. i. 28 ; also eh. iii. 14 ; the word bears a primary reference to "knowledge," and im|.lies a fully instructed and enlightened condition (Phil. iii. 15; 1 Cor. xiv. 20; Heb. v. 14; vi. 1), attended with corresponding spiritual advancement (Eph. iv. 13). "Fully assured" (TreirArj^oifopij/neVoi, Kevised Text) carries us back to ch. ii. 2 (see notes ; on this verb, compare Lightfoot's exhaustive note). It bears the same sense in Rom. iv. 21 and xiv. 5 ; a slightly different one in Luke i. 1. From the tenor of the letter it appears that the Colosaians needed a deeper Christian insight and more intelligent and wellgrounded convictions respecting the truth " as in Jesua." " All (the) will " is strictly distributive {every will); OeK-qfia (ch. i. 9) differs from our will in having a concrete rather than abstract sense, denoting an act or expression of vrill.

The Pulpit Commentary
vers. 12 — 15), to the expression and outward acting of that life in the mutual edification of the Church (vers. 16, 17), in the obedience and devotion of the family circle (

The Pulpit Commentary
Ver. 13. — For I bear witness to him that he hath much labour {irSmv for C^Kov, Eevised Text)foryou(oh.i.a9;ii. 1; Pidl. ii. 19— 23; 1 Thess. V. 12, 13; 1 Tim. v. 17; 1 Cor. xvi. 15, 16). Tl6vos occurs in the New Testament besides only in Be v. xvi. 10, 11 and xxi. 4, where it means " pain ; " in classical Greek it implies "painful, distressful exertion" (oomp. KOTTiS, ch. i. 29). It indicates the deep anxiety of Epaphras for this beloved and endangered Church. There is nothing here to point to " outward toil " (Ligntloot), any more than in ch. ii. 1. The apostle loves to commend his fellow-labourers (oh. i. 7 ; Phil ii. 20 —22, 25, 26; 2 Cor. viii. 16—23). And for those in Laodioea and those in Hierapolis (

The Pulpit Commentary
Yer. 14. — Luke the physician, the heloved, saluteth you (Philem. 24; 2 Tim. iv. 11). This reference to Luke's profession is extremely interesting. We gather from the use of the first person plural in Acts xvi. 1(1 — 17, and again from xx. 5 to the end of the narrative, tliat lie joined St. Paul on his first voyage to Europe and was left behind at Philippi; and rejoined him six years after on the journey to Jerusalem which completed his third missionary circuit, continuing with him during his voyage to Rome and his imprisonment. This faithful friend attended him in his second captivity, and solaced his last hours ; " Only Luke Is with me " (2 Tim. iv. 11). His being called " the physician " suggests that he ministered to the apostle in this capacity, especially as " his first appearance in St. Paul's company synchronizes with an attack of St. Paul's constitutional malady " (Lightfoot : comp. Acts xvi. 10 and Gal. iv. 13 — 15 ; the illness referred to in 2 Cor. i. 8—10 and iv. 7 — V. 8 may partly have led to Luke's rejoining St. Paul in Macedonia). St Luke's writings testify both to his medical knowledge and to his Pauline sympathies. His companionship probably gave a special colouring to the phraseology and cast of thought of St. Paul's later Epistles. (On the relations of St. Luke and St. Paul, see a valuable Paper by Dean Plumptre in the Expositor, first series, vol. iv. pp. 134—156.) " The beloved '' is a distinct appellation, due partly to Luke's services to the apostle, but chiefly, one would suppose, to the amiable and gentle disposition of the writer of the third Gospel. It is not unlikely that he is " the brother" referred to in 2 Cor. viii. 18, 19. Lucas is a contraction for Ltuxmus ; so that he was not the " Lucius" of Acts xiii. l,nor, certainly, the "Lucius my kinsman" ot Eom. xvi. 21, who was a Jew. He was probably, like many physicians of that period, a freedman ; and, since freedmen took the name of the house to which they had belonged, may have been, as Plumptre conjectures, connected with the family of the Boman philosopher Seneca and the poet Lucan. And Demas (Philem. 24 ; 2 Tim. iv. 10), who alone receives no word of commendation — a fact significant in view of the melancholy sentence pronounced upon him in 2 Tim. iv. 10. His name is probably short for Demetrius.

The Pulpit Commentary
vers. 15 — 17 ; ch. ii. 1). The Church in Hierapolis is added to that of liaodicea, singled out in oh. ii. 1 as a special object of the apostle's concern (on these oities.see Introduction,! 1). Whether Epaphras were the official head of these Ci lurches or not, he could not but be deeply concerned in their welfare. Ver. IJ §14 THE EPISTLE TO THE COLOSSlAlJS. [oh. it. 1— 1§. indieates the existence of a personal link between the Churches of Colossse and of Laodicea,

Ver. 15. — Salute the brethren that are in Laodicea (ver. 13; ch. ii. 1; Rlv. i. 11; iii. 14—22). Perhaps the brethren in Hierapolis (ver. 13) were not formed into a distinct Church as yet (comp. ch. ii. 1). The Church in Laodicea early became a tinurishing and wealthy community (Kev. iii. 17). And Nypipha (or, Nymphas), and the Ckurch (literally, atsemUy) at her (or, their) house. Ni/iipav may be either masculine or feminine accusative. The reading "her" (aur^j) is adopted by Westoott and Hort without alternative, and seems on the whole the most probable. The Revised Text follows Tiachendorf, Tregelles, Meyer, Alford, Lightfoot, who read " their " {airuv). " His " (auToS) is evidently a later correction. Lightfoot says, indeed, that "a Doric form of the Greek name [sc. Ni/jupav for NiJ|U^jj>') seems in the highest degree improbable ; " but he allows, on the other hand, that Nv/ifas as a contracted masculine form (for Nv/i.^iSa>pos) " is very rare." This person was apparently a leading member of the Laodicean Church, at whose house Church meetings were held (comp. Acts xii. 12 ; Philem. 2 ; Bom. xvi 5; 1 Cor. xvi. 19). " The Church at her house " can scarcely have been an assembly distinct " from the brethren that are in Laodicea." Both expressions may relate to the same body of persons, referred first individually, then collectively as a meeting gathered at this place. Others suppose a more private gathering to be meant, as e.g. of Colossians living at Laodicea (Meyer). Many older interpreters identified this (Church with the household of Nymphas. If "their" be the true reading, the expression must include Nympha and her family. Nympha (or Nymphas), like Philemon and his family, St. Paul had doubtless met in Ephesus.

The Pulpit Commentary
Ver. 16. — And when this letter has been read among you, see to it (literally, cause) that it be read also in the Church of (the) Laodioeaus (1 Thess. v. 27). For these two Churches were closely allied in origin and condition, as well as by situation and acquaintanceship (ch. ii. 1 — 5 ; iv. 13). The leaven of the Colossian error was doubtless beginning to work in Laodicea also. The words addressed to Laodicea in the Apocalypse (iii. 14 — 22) bear reference apparently to the language of this Epistle (i. 15 — 18) ; see Lightfo.it, pp. 41, etc. The phrase, " Church of Laodiceans," corresponds to that used in the salutation of 1 and 2 Thessaloniaus, but is not found elsewhere in St. Paul. And that ye also read the letter from Laodicea. What was this litter ? Clearly a letter from St. Paul which woidd be received at Laodicea, and which the Colossians were to obtain from there. The connection of this sentence with the foregoing, and the absence of any other definition of the words, " the letter (from Laodicea)," make this evident. Nothing further can be affirmed with oertuinty. But several considerations' point to the probability that this missing Epistle is none other than our (so-called) Epistle to the Eplicsians. For : (1) Both letters were a«nt »t the same time, and by the laiM oa. IV. 1-180 TflE EPISTr>E TO THE COLOSSlANS. m messenger (Eph. ri. 21 ; oh. iv. 7). (2) The relation, between the two is more intimate than exists between any other ot St. Paul's writings ; they are twins, the birth of the same crisis in the condition of the Church and in the apostle's own mind. Each serves as a commentary on the other. And there are several important topics, lightly touched upon in this letter, on which the writer dilates at length in the other (comp. oh. i. 9 & and Eph. i. 17, 18 ; ch. i. 23 6—25 and Eph. iii. 1—13 ; ch. i. 18 a, 24 6, ii. 19 and Eph. Iv. 4—16, v. 23-32 ; ch. i. 21, 27, ii. 11—13, iii. 11 and Eph. ii. ; cli. i. 18 (" Firstborn out of the dead "), ii. 12 ft and Eph. i. 19—23 ; oh. iii. 12 (" God's elect") and Eph. i. 3—14; ch. iii. 18, 19 and Eph. v. 22—33). On the other hand, the main arguments of the Colossian letter are, as it seems, assumed and presupposed in tho Ephesian (comp. Eph. i. 10, 20 ft— 23, ii. 20 6, iii. 8 ft— 11, 19 6, 17. 136 with oh. i. 15—20, ii. 9, 10 ; Eph. It. 14 with ch ii. 4, 8, 16—23). (3) The words eV 'E</)6V^ in Eph. i. 1 are of doubtful authenticity ; and there is much in the internal character of that Epistle to favour the hypothesis, proposed by Archbishop Usher, that it was a drcular letter, destined for a number of Churches in Asia Minor, of which Ephesui may have been the first and Laodicea the last (oompara the order of Eev. ii., iii.) In that case a copy of the Ephesian Epistle would be left at Laodicea by Tychicus on his way to ColosssB. (See Introduction, § 6 ; compare that to Ephesians.) (4) Maroion, in the middl? of the second century (see TertiiUian, ' Against Maroion,' v. 11, 17), entitled the Epistle to the Ephesians, " "To the Laodioeans." It does not appear that his heretical Tiewg could have been furthered by this change. Probably his statement contains a fragment of ancient tradition, identifying the Epistle in question with that referred to by St. Paul in this passage. (5) The expression, " the letter from Laodicea" would scarcely be used of a letter addressed simply io the Laodiceans and belonging properly to them ; but would be quite appropriate to a more general Epistle transmitted from one place to another. There is extant in Latin a spurious epistle 'Ad Laodicenses,' which is traced back to the fourth century, and was vridely accepted in the Middle A ges ; but it is " a mere cento of Pauline phrases, stiung together without any definite connection or any clear object " (Lightfoot). (On this curious forgery, and on the whole subject of " the Epistle from Laodicea," tee Lightfoot's masterly discussion, pp. 274 —300; also p 37.) Meyer, on the other hand, in his 'Introduction to Ephesians,' pronounces strongly against " the oiroulat hypothesis."

The Pulpit Commentary
Yer. 17. — And say to Aichippus, Take heed to the ministry which thou reoelvedst iu (the) Lord,' that thou fulfil it (Acts xx. 28; 1 Tim. i. 18, 19; iv. 6, 11—16; vi. 13, 14, 20, 21 ; 2 Tim. ii. 15 ; iv. 5). From the connection of this verse with the two preceding, it seems likely that " the ministry " of Archippus related to theLaorlicean Church. Hence he is not addressed directly. If he was, as we gather from Philem. 1, 2, the son of Philemon, whose house formed a centre for the Colossian Church (Philem. 2), the warning would be suitably conveyed through this (jhannel. In the letter to Philemon, the apostle calls him his " fellowsoldier " (comp. ch. iv. 10 ; Phil. i. 29, 30). Both from this fact, and from the emphasis of the words before us, it would appeal' that his office was an important one, probably that of chief pastor. This warning addressed so early to the minister of the Laodicean Church is premonitory of the lapsed condition in which it is afterwards found (Rev. iii. 14—22) ; see Lightfoot, pp. 42, 43. (For " ministry " (Sm/coWa), comp. ch. i. 7,23; 1 Cor. iv. 1 , etc. For " receivei I," comp. note, oh. ii. 6.) " In the Lord ; " for every office in the Church is grounded in him as Head and Lord (ch. i. 18; ii. 6; iii. 17, 24; iv. 7; Eph. i. 22 ; iv. 5 ; 1 Cor. viii. 6 ; xii. 5, etc.), and must be administered according to hia direction and as subject to his judgment (see 1 Cor. iii. 5 ; iv. 1—5 ; 2 Cor. x. 1 /, 18 ; xiii. 10 ; Gal. i. 1 ; 1 Tim. i. 12 ; 2 Tim. iv. 1, 2). " Fulfil " (comp. ch. i. 26 ; 2 Tim. iv. 5 ; Acts xii. 25). This admonition resembles those addressed tO Timothy in the Pastoral Epistles.

The Pulpit Commentary
ver. 18 — ch. iv. 1), in constant prayerfulness and sympathy with the ministers and suffering witnesses of Christ (

Ver. 18. — The salutation with mine own hand— of Paul (2 Thess. iii. 17, 18 ; 1 Cor. xvi. 21—24; Gal. vi. 11—18). So the apostle appends his authenticating signature to the letter, written, as usual, by his amanuensis, himself inscribing these last words (see parallel passages). The Epistle to Philemon he appears to have penned himself throughout (Philem. 19). Bemember my bonds (ch. i. 24 ; Pliilem. 9, 13 ; Eph. iii. 1, 13 ; iv. 1 ; vi. 20 ; 2 Tim. ii. 9). This pathetic postscript is thoroughly characteristic (comp. Gal. vi. 17). Grace be with you ; literally, the grace (comp. ch. ill. 16). The apostle's final benediction in all his Epistles ; here in its briefest form, as in 1 and 2 Timothy. In the EphesiMn benedictton " grace " is also used absolutely, 2 Cor. xiii, 14 gives the formula in its fuU litur(iag4 amplitude. 216 THE EPISTLE TO THE COLOSSIANS. [oh. it. 1— IR