Commentaires bibliques

INTRODUCTION

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from

Col 1:15.

THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians"

(Col 4:14).

CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes

Col 1:28;

also elsewhere he quotes

Col 1:9-11, 28; 2:2, &c.; Col 2:8; 3:12, 14; 4:2, 3,

&c.

TERTULLIAN [The Prescription against Heretics, 7], quotes

Col 2:8;

[On the Resurrection of the Flesh, 23], and quotes

Col 2:12, 20; 3:1, 2.

ORIGEN [Against Celsus, 5.8], quotes

Col 2:18, 19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare

Col 2:13).

ALFORD infers from

Col 2:1

(see on

Col 2:1),

that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought.

Col 1:7, 8

suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia

(Ac 18:24);

for otherwise we must have visited the Colossians, which

Col 2:1

implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in

1Co 3:6, 10; 4:15; 1Th 1:5; 2:1.

It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus"

(Ac 19:10, 26),

Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea,"

(Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life

Col 2:16,

"new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase

(1Ti 4:1-3; 6:5),

whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there

(Ac 28:17-31).

In my

Introduction

to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus.

Col 4:3, 4; Eph 6:19, 20,

imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See

Introduction

to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on

Eph 6:21).

The Epistle to the Laodiceans

(Col 4:16)

was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare

Col 2:8,

"spoil you"; "making a show of them openly"

(Col 2:15);

"beguile of your reward," and "intruding"

(Col 2:18);

"will-worship"; "satisfying"

(Col 2:23);

"filthy communication"

(Col 3:8);

"rule"

(Col 3:15);

"comfort"

(Col 4:11).

The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

Col 1:1-29.

ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY.

1. by the will of God--Greek, "through," &c. (compare Note, see on

1Co 1:1).

Timothy--(Compare Notes, see on

2Co 1:1

and

Php 1:1).

He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare

Col 2:1);

but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia

(Phm 2),

who when converted brought the Gospel to their native city.

2. Colosse--written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL].

and the Lord Jesus Christ--supported by some oldest manuscripts omitted by others of equal antiquity.

3. Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus

(Eph 1:15, 16).

We--I and Timothy.

and the Father--So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from

Eph 1:3.

praying always for you--with thanksgiving

(Php 4:6).

See

Col 1:4.

4. Since we heard--literally, "Having heard." The language implies that he had only heard of, and not seen, them

(Col 2:1).

Compare

Ro 1:8,

where like language is used of a Church which he had not at the time visited.

love . . . to all--the absent, as well as those present [BENGEL].

5. For--to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN].

laid up--a treasure laid up so as to be out of danger of being lost

(2Ti 4:8).

Faith, love, and hope

(Col 1:4, 5),

comprise the sum of Christianity. Compare

Col 1:23,

"the hope of the Gospel."

in heaven--Greek, "in the heavens."

whereof ye heard before--namely, at the time when it was preached to you.

in the word, &c.--That "hope" formed part of "the word of the truth of the Gospel" (compare

Eph 1:13),

that is, part of the Gospel truth preached unto you.

6. Which is come unto you--Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.

as it is in all the world--virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews

(Mt 13:38; 24:14; 28:19).

However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the "it is" of English Version is not in the original Greek): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout, all the world.

heard of it--rather, "heard it."

and knew--rather, "came to know"; became fully experimentally acquainted with.

the grace of God in truth--that is, in its truth, and with true knowledge [ALFORD].

7. As ye also learned--"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.

of--"from Epaphras."

dear--Greek, "beloved."

fellow servant--namely, of Christ. In

Phm 23

he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on

Col 4:10,

as to MEYER'S conjecture).

who is for you, &c.--Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers

(Col 2:1-23).

Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.