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Bible Commentaries
Meyer's Critical and Exegetical Commentary on the New Testament Meyer's Commentary
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Meyer, Heinrich. "Commentary on Colossians 4". Meyer's Critical and Exegetical Commentary on the New Testament. https://studylight.org/commentaries/eng/hmc/colossians-4.html. 1832.
Meyer, Heinrich. "Commentary on Colossians 4". Meyer's Critical and Exegetical Commentary on the New Testament. https://studylight.org/
Whole Bible (46)New Testament (19)Individual Books (12)
Introduction
CHAPTER 4
Colossians 4:1 . οá½Ïανοá¿Ï ] Lachm. and Tisch. read οá½Ïανῷ , following A B C × * min. vss. Clem. Or. Damasc. The plural is from Ephesians 6:9 .
Colossians 4:3 . δἰ á½ ] Lachm. reads διʼ ὠν , following B F G. Not attested strongly enough, especially as after Ï . ΧÏιÏÏοῦ the masculine involuntarily suggested itself.
Colossians 4:8 . γνῷ Ïá½° ÏεÏá½¶ á½Î¼á¿¶Î½ ] A B D* F G min. Aeth. It., and some Fathers have γνῶÏε Ïá½° ÏεÏá½¶ ἡμῶν . 1 [167] Recommended by Griesb., received by Scholz, Lachm. and Tisch. 8, approved also by Rinck and Reiche; and rightly, because it has preponderant attestation, and is so necessary as regards the context that it must not be regarded as an alteration from Ephesians 6:22 (comp. in loc .). The Recepta is to be regarded as having arisen through the omission of the syllable TE before TA.
Colossians 4:12 . Instead of ΣΤá¿Î¤Î Tisch. 8 has ΣΤÎÎá¿Î¤Î , only on the authority of A* B and some min.
Î ÎÎ ÎÎΡΩÎÎÎÎÎ ] A B C D* F G × min. have Î ÎÎ ÎÎΡÎΦÎΡÎÎÎÎÎÎ . Recommended by Griesb., received by Lachm. and Tisch., and justly; the familiar Î ÎÎ ÎÎΡΩΠ. crept in involuntarily, or by way of gloss.
Colossians 4:13 . Îá¿ÎÎÎ Î ÎÎÎÎ ] Griesb. Scholz, Lachm. Tisch. Reiche read Î ÎÎῪΠΠÎÎÎÎ , following A B C D** × 80, Copt., while D* F G have Î ÎÎῪΠÎÎÎ ÎÎ , and Vulg. It.: multum laborem . Accordingly the Recepta is at any rate to be rejected, and Î ÎÎῪΠΠÎÎÎÎ to be preferred as having decisive attestation; Î ÎÎÎÎ was glossed partly by ÎÎÎ ÎÎ , partly by Îá¿ÎÎÎ ( Î ÎÎÎÎ and á¼Îá¿¶ÎÎ are also found in codd.). Neither Îá¿ÎÎÎ nor ÎÎÎ ÎÎ would have given occasion for a gloss; and in the N. T. Î ÎÎÎÏ only further occurs in the Apocalypse.
Colossians 4:15 . Îá½Î¤Îῦ ] A C P × min. have Îá½Î¤á¿¶Î ; B: Îá½Î¤á¿Ï . The latter is the reading of Lachm., who with B** instead of ÎÎ¥ÎΦᾶΠaccents ÎÎÎΦÎÎ . The Îá½Î¤á¿¶Î , which is received by Tisch. 8, is to be held as original; the plural not being understood was corrected, according as the name ÎÎ¥ÎΦ . was reckoned masculine or feminine, into Îá½Î¤Îῦ or Îá½Î¤á¿Ï .
[167] 1 × * has Î³Î½Ï Ïε Ïα ÏεÏι Ï Î¼Ïν ; × ** deletes the Ïε , and is thus a witness for the Recepta.
Verse 1
Colossians 3:18 to Colossians 4:1 . [164] Instructions for the different portions of the household . Why Paul should have given to the churches such a table of household rules only in this Epistle and in that to the Ephesians (comp. also 1 Tim. and Tit.), must be left wholly undecided (Chrysostom exhausts himself in conjectures). They are not polemical; but possibly, in the presence of a theosophico-ascetic atmosphere, the practical rules of healthy domestic life seemed to him the more seasonable. They do not contain traces of a later development of church-life (Holtzmann). The circumstance that the precepts for the several forms of domestic society uniformly (Colossians 3:18 ; Colossians 3:20 ; Colossians 3:22 ff.) begin with the subordinate party, as also at Ephesians 5:21 ff., is to be regarded as having occurred without any set purpose; the idea of obedience was primarily present to the writer’s mind. If Paul’s aim had been to counteract the abuse of Christian freedom and equality , or in other words, perverse desires for emancipation, he would not have considered so weighty a purpose sufficiently met by the mere mode of arrangement, but would have entered upon the matter itself (in opposition to Huther and de Wette); and this we should have to assume that he would have done also in the event of his having had in view an attitude of resistance on the part of those bound to obedience as the thing most to be feared (in opposition to Hofmann). Just as much might such an attitude be a thing to be feared from the stronger party. Respecting the nominatives in the address, see especially Stallbaum, ad Plat. Symp . p. 172 A.
á½¡Ï á¼Î½á¿ÎºÎµÎ½ ] not the perfect (with present signification), as Huther thinks and Bleek does not disapprove, but the imperfect , which has its logical reference in the á¼Î½ ÎºÏ Ïίῳ to be connected with it: as was fitting in the Lord, i.e . as was becoming in the relation of the á¼Î½ ΧÏιÏÏá¿· εἶναι (Philemon 1:8 ), as was appropriate to the Christian state, but had not yet been in this way realized. The imperfect (comp. Acts 22:22 ) denotes, therefore, as also in ΧΡá¿Î and á¼ÎÎÎ , the incomplete condition, which extends even into the present. See Kühner, II. 1, p. 176 f.; Bernhardy, p. 373. Similarly, Winer, p. 254 [E. T. 338]. Comp. also Buttmann, p. 187 [E. T. 216]. We are not to think of an omission of á¼Î ; see Kühner, l.c . The connection of á¼Î½ ÎºÏ Ïίῳ with á½Î ÎΤÎΣΣÎΣÎÎ (Chrysostom, Theophylact, Estius, Rosenmüller, Hofmann, and others) in which case Hofmann imparts into á½©Ï á¼Îá¿ÎÎÎ the abstract idea: as was already in itself fitting is opposed by the position of the words themselves, as well as by the parallel in Colossians 3:20 : εá½Î¬ÏεÏÏÏν á¼ÏÏιν á¼Î½ ÎºÏ Ïίῳ .
[164] This domestic code is held by Holtzmann to be an insertion of the interpolator from Ephesians 5:21 to Ephesians 6:9 . He groundlessly questions the genuineness of the expressions εá½Î¬ÏεÏÏÎ¿Ï , á¼Î´Î¹ÎºÎµá¿Î½ , á¼Ïεθίζειν , ἰδÏÏÎ·Ï , Ïὸ δίκαιον , á¼ÏλÏÏÎ·Ï Ïá¿Ï καÏÎ´Î¯Î±Ï , and even appeals to the use of á¼Î½Î¸ÏÏÏάÏεÏÎºÎ¿Ï , á¼Î½ÏαÏÏδοÏÎ¹Ï , and the formula Ïá¿· ÎºÏ Ïίῳ ΧÏιÏÏá¿· Î´Î¿Ï Î»ÎµÏειν as direct evidence against its Pauline origin. Might not, however, the word á¼Î½Î¸ÏÏÏάÏεÏÎºÎ¿Ï have been sufficiently familiar to Paul from the LXX. (Psalms 53:5 ) and otherwise (Lobeck, ad Phryn. p. 621), and have been used by him in the two parallel epistles? Is not á¼Î½ÏαÏÏδοÏÎ¹Ï a term in general use since Thucydides? Is not “to serve the Lord Christ” a Pauline idea, and even (comp. Romans 16:18 ) literal expression? The danger of a petitio principii only too easily steals upon even the cautious and sober critic in such points of detail. He finds what he seeks.
Verse 2
Colossians 4:2 . To prayer apply yourselves perseveringly; comp. Romans 12:12 ; Ephesians 6:18 ; Acts 1:14 ; also 1 Thessalonians 5:17 : á¼Î´Î¹Î±Î»ÎµÎ¯ÏÏÏÏ ÏÏοÏεÏÏεÏθε , which is substantially the same thing. Comp. Luke 18:1 .
γÏÎ·Î³Î¿Ï . á¼Î½ αá½Ïá¿ ] modal definition of the ÏÏοÏκαÏÏεÏεá¿Î½ : so that ye are watchful (that is, alacres , mentally attentive and alert, not weary and distracted, comp. 1 Thessalonians 5:6 ; Ephesians 6:18 ; 1 Peter 4:7 ; 1 Peter 5:7 f.; Matthew 26:41 ) in the same. á¼Î½ , not to be taken as instrumental, is meant of the business, in the execution of which they are to be vigilant, since it is prayer in itself , as an expression of the spiritual life, and not as an aid to moral activity , that is spoken of. Hence we must not interpret it, with Hofmann, as indicating how Christian watchfulness ought to be (namely, a watching in prayer ), but rather how one ought to be in praying (namely, watchful therein). The point of the precept is the praying; and hence it is continued by ÏÏοÏεÏÏομενοι .
á¼Î½ εá½ÏÎ±Ï .] accompanying attitude, belonging to γÏηγ . á¼Î½ αá½Ïá¿ ; with thanksgiving, amidst thanksgiving , namely, for the benefits already received. Comp. Colossians 1:12 , Colossians 2:7 , Colossians 3:17 ; Philippians 4:6 ; 1 Thessalonians 5:17 . This is the essential element of the piety of prayer: [169] αá½Ïη Î³á½°Ï á¼¡ á¼Î»Î·Î¸Î¹Î½á½´ εá½Ïá½´ Ἡ Îá½Î§ÎΡÎΣΤÎÎÎ á¼Î§ÎΥΣΠá½Î á¿Î¡ Î ÎÎΤΩΠὯΠἼΣÎÎÎ ÎÎῠὯΠÎá½Î ἼΣÎÎÎ , ὯΠÎá½ á¼Î ÎÎÎÎÎΠἪ á¼ÎÎÎÎÎÎÎÎ , á½Î á¿Î¡ ΤῶΠÎÎÎÎá¿¶Î Îá½ÎΡÎÎΣÎΩΠ, Theophylact. The combination with ΤῠΠΡÎΣÎΥΧῠΠΡÎΣÎÎΡΤ . (Böhmer, Hofmann) is without ground in the context, although likewise suitable as to sense.
[169] But Olshausen incorrectly says: “the prayer of the Christian at all times, in the consciousness of the grace which he has experienced, can only be a prayer of thanksgiving.” He holds the more general ÏÏοÏÎµÏ Ïή to be more precisely defined by á¼Î½ εá½ÏÎ±Ï . Against this view the very ver. 3 is decisive, where, in fact, Paul does not mean a prayer of thanks.
Verses 2-6
Colossians 4:2-6 . After having already concluded the general exhortations at Colossians 3:17 , Paul now subjoins some by way of supplement , and that in aphoristic epistolary fashion, concerning prayer along with intercession for himself (Colossians 4:2-4 ), and demeanour towards non-Christians (Colossians 4:5-6 ). How special was the importance of both under the circumstances then existing!
Verse 3
Colossians 4:3 . Comp. Ephesians 6:19 f.
ἠμα καὶ ÏεÏá½¶ ἡμ .] while your prayer takes place at the same time also (not merely for yourselves, for others, and about whatever other affairs, but at the same time also) for us , includes us also. This ἡμῶν , not to be referred to Paul alone , like the singular δÎδεμαι subsequently and Colossians 4:4 , applies to him and Timothy , Colossians 1:1 .
ἵνα ] contents of the prayer ἵνα ] contents of the prayer expressed as its purpose , as in Colossians 1:9 and frequently.
θÏÏαν Ï . λÏÎ³Î¿Ï ] is not equivalent to ÏÏÏμα (Beza, Calvin, Zanchius, Estius, Cornelius a Lapide, Bengel, and others, comp. Storr and Böhmer) a singular appellation which Ephesians 6:7 does not warrant us to assume but is rather a figurative way of indicating the thought: unhindered operation in the preaching of the gospel . So long as this does not exist, there is not opened to the preachers a door for the word , through which they may let it go forth . Comp. 1 Corinthians 16:9 ; 2 Corinthians 2:12 ; Dion. Hal. de vi Dem . p. 1026. 14: οá½Î´á½² θÏÏÎ±Ï á¼°Î´á½¼Î½ λÏÎ³Î¿Ï , also Pind. Ol . vi. 44; ÏÏÎ»Î±Ï á½Î¼Î½Ïν á¼Î½Î±ÏιÏνάμεν , Bacchyl. fr . xiv. 2. The ÏαῤῥηÏία of the preaching (Chrysostom, Oecumenius, Theophylact), however, lies not in the θÏÏα and its opening, but in what follows. Hofmann incorrectly holds that the closed door is conceived as being on the side of those, to whom the preachers wished to preach the word, so that it could not enter in . This conception is decidedly at variance with the immediately following λαλá¿Ïαι κ . Ï . λ ., according to which the hindrance portrayed (the door to be opened) exists on the side of the preachers . Moreover, in this ἵνα á½ ÎÎµá½¸Ï Îº . Ï . λ . the wish of the apostle, as regards his own person, is certainly directed to liberation from his captivity (comp. Philemon 1:22 ), not, however, to this in itself , but to the free working which depended on it. It was not the preaching in the prison which Paul meant, for that he had; but he longed after the opening of a θÏÏα Ïοῦ λÏÎ³Î¿Ï ; God was to give it to him. Perhaps the thought of liberation suggested to himself the choice of the expression . Nor is the plural ἡμῶν and ἡμá¿Î½ , embracing others with himself, at variance with this view (as Hofmann holds); for by the captivity of the apostle his faithful friend and fellow-labourer Timothy, who was with him, was, as a matter of course, also hindered in the freedom of working, to which he might otherwise have devoted himself. This was involved in the nature of their personal and official fellowship . Observe how it is only with δÎδεμαι that Paul makes, and must make, a transition to the singular. This transition by no means betrays (in opposition to Hitzig and Holtzmann) the words διʼ ὠκαὶ δÎδεμαι , ἵνα Ïαν . αá½ÏÏ to be an interpolation from Ephesians 6:20 . The fact, that Paul elsewhere (Romans 7:2 ; 1 Corinthians 7:27 ; 1 Corinthians 7:39 ) has δÎειν in the figurative sense, cannot matter; comp., on the contrary, the δεÏμÏÏ and δÎÏÎ¼Î¹Î¿Ï which he so often uses.
λαλá¿Ïαι κ . Ï . λ .] infinitive of the aim: in order to speak the mystery of Christ . The emphasis is on λαλá¿Ïαι : not to suppress it , but to let it be proclaimed . Comp. 1Co 2:6 ; 2 Corinthians 4:13 ; 1 Thessalonians 2:2 .
Ïοῦ ΧÏιÏÏοῦ ] genitive of the subject , the divine mystery contained in the appearance and redemptive act of Christ (comp. Ephesians 3:4 ), in so far, namely, as the divine counsel of redemption, concealed previously to its being made known by the gospel, was accomplished in Christ’s mission and work (Colossians 1:26 , Colossians 2:2 ; Ephesians 1:9 ; Romans 16:25 ). Thus the Î¼Ï ÏÏήÏιον of God in Colossians 2:2 is, because Christ was the bearer and accomplisher of it, the Î¼Ï ÏÏήÏιον Ïοῦ ΧÏιÏÏοῦ .
διʼ ὠκαὶ δÎδεμαι ] διʼ á½ applies to the Î¼Ï ÏÏÎ®Ï .; and the whole clause serves to justify the intercession desired . When, namely, Paul wishes λαλá¿Ïαι Ïὸ Î¼Ï ÏÏÎ®Ï . Ï . Χ ., he therewith desires that, which is in such sense his entire destination, that on account of this mystery because, namely, he has made it known he also bears his fetters . This καί is consequently the also of the corresponding relation , quite common with relatives (Baeumlein, Partik . p. 152).
Verse 4
Colossians 4:4 . Ἵνα κ . Ï . λ .] cannot, seeing that the preceding ἵνα á½ ÎÎµá½¸Ï á¼Î½Î¿Î¯Î¾á¿ κ . Ï . λ . means the free preaching outside of the prison, be dependent either on δÎδεμαι (Bengel, Hofmann, comp. Theodoret) or on ÏÏοÏÎµÏ ÏÏμενοι , so that it would run parallel with ἵνα in Colossians 4:3 (Beza, Bähr, de Wette, Baumgarten-Crusius, Dalmer, and others); it is the aim of the λαλá¿Ïαι Ïὸ Î¼Ï ÏÏ . Ï . Χ .: in order that I may make it manifest (by preaching) as I must speak it . Comp. also Bleek, who, however, less simply attaches it already to ἵνα á½ ÎÎµá½¸Ï á¼Î½Î¿Î¯Î¾á¿ κ . Ï . λ . The significant weight of this clause expressing the aim lies in the specification of mode á½¡Ï Î´Îµá¿ Î¼Îµ λαλá¿Ïαι , in which δεῠhas the emphasis. To give forth his preaching in such measure, as it was the necessity of his apostolic destiny to do ( δεῠ) so frankly and without reserve, so free from hindrance, so far and wide from land to land, with such liberty to form churches and to combat erroneous teachings, and so forth
Paul was unable, so long as he was in captivity, even when others were allowed access to him. There is a tragic trait in this á½¡Ï Î´Îµá¿ Î¼Îµ λαλá¿Ïαι , the feeling of the hindered present . The traditional explanation is that of Chrysostom: μεÏá½° Ïολλá¿Ï Ïá¿Ï ÏαῤῥηÏÎ¯Î±Ï ÎºÎ±á½¶ μηδὲν á½ÏοÏÏειλάμενον , namely, in captivity , where Paul longed to speak in the right way (de Wette; so usually), or conformably to higher necessity (Bähr, Huther, comp. Beza, 1 Corinthians 9:16 ), or without allowing himself to be disturbed in his preaching as apostle to the Gentiles by his imprisonment occasioned by Jewish-Christian hostility (Hofmann). But in opposition to the reference of the whole intercession to the ministry in prison , see on Colossians 4:3 . The wish and the hope of working once more in freedom were so necessarily bound up in Paul with the consciousness of his comprehensive apostolic task, that we can least of all suppose him to have given it up already in Caesarea, where he appealed to the emperor. Even in the Epistle to the Philippians (Philippians 1:25 , Philippians 2:24 ), his expectation is still in fact directed to renewed freedom of working.
Verse 5
Colossians 4:5 f. Another exhortation, for which Paul must still have had occasion, although we need not seek its link of connection with the preceding one. Comp. Ephesians 5:15 f., where the injunction here given in reference to the non-Christians is couched in a general form.
á¼Î½ ÏοÏίᾳ ] Practical Christian wisdom (not mere prudence; Chrysostom aptly quotes Matthew 10:16 ) is to be the element , in which their walk amidst their intercourse with the non-Christians moves, ÏÏÏÏ of the social direction, Bernhardy, p. 205. As to οἱ á¼Î¾Ï , see on 1 Corinthians 5:12 . Comp. 1 Thessalonians 4:12 .
Ïὸν καιÏὸν á¼Î¾Î±Î³Î¿Ï .] definition of the mode in which that injunction is to be carried out: so that ye make the right point of time your own (see on Ephesians 5:16 ), allow it not to pass unemployed. For what? is to be inferred solely from the context; namely, for all the activities in which that same wise demeanour in intercourse with the non-Christians finds expression which, consequently, may be according to the circumstances very diversified. Individual limitations of the reference are gratuitously introduced, such as “ad ejusmodi homines meliora docendos,” Heinrichs, comp. Erasmus, Beza, Calovius, and others, including Flatt and Böhmer; or: “in reference to the furtherance of the kingdom of God,” Huther, Hofmann. There is likewise gratuitously imported the idea of the shortness of time, on account of which it is to be well applied (Chrysostom, Oecumenius, Castalio, and others, including Bähr), as also the view that the καιÏÏÏ , which signifies the αἰὼν οá½ÏÎ¿Ï , is not the property of the Christian, but belongs Ïοá¿Ï á¼Î¾Ï , and is to be made by Christians their own through good deeds (Theodoret, comp. Oecumenius), or by peaceful demeanour towards the non-Christians (Theophylact). Lastly, there is also imported the idea of an evil time from Ephesians 5:16 , in connection with which expositors have in turn lighted on very different definitions of the meaning; e.g . Calvin: “in tanta saeculi corruptela eripiendam esse benefaciendi occasionem et cum obstaculis luctandum;” Grotius: “effugientes pericula.”
Colossians 4:6 . ὠλÏγ . á½Î¼ .] what ye speak , namely, ÏÏá½¸Ï ÏÎ¿á½ºÏ á¼Î¾Ï ; the more groundless, therefore, is the position of Holtzmann, that Colossians 4:6 is a supplement inserted at a later place, when it should have properly come in at chap. 3 between Colossians 4:8-9 . á¼ÏÏÏ is to be supplied, as is evident from the preceding imperative ÏεÏιÏαÏεá¿Ïε .
á¼Î½ ÏάÏιÏι ] denotes that with which their speech is to be furnished, with grace, pleasantness . Comp. on Luke 4:22 ; Sir 26:16 ; Sir 37:21 ; Hom. Od . viii. 175; Dem. 51. 9. This ÏαÏιÎνÏÏÏ Îµá¼¶Î½Î±Î¹ of speaking (comp. Plato, Prot . p. 344 B, Rep . p. 331 A) is very different from the ÏαÏιÏογλÏÏÏεá¿Î½ of Aesch. Prom . 294.
ἠλαÏι á¼ ÏÏÏ Î¼ .] seasoned with salt , a figurative representation of speech as an article of food , which is communicated. The salt is emblem of wisdom , as is placed beyond doubt by the context in Colossians 4:5 , and is in keeping with the sense of the following εἰδÎναι κ . Ï . λ . (comp. Matthew 5:13 ; Mark 9:49-50 ). As an article of food seasoned with salt [170] is thereby rendered palatable , so what is spoken receives through wisdom (in contents and form) its morally attracting, exciting, and stimulating quality. Its opposite is the stale, ethically insipid (not the morally rotten and corrupt , as Beza, Böhmer, and others hold) quality of speech, the μῶÏον , μÏÏολογεá¿Î½ , in which the moral stimulus is wanting. The designation of wit by á¼ Î»Ï ( á¼ÎÎÏ ) among the later Greeks (Plut. Moral . p. 685 A; Athen. ix. p. 366 C) is derived from the pungent power of salt, and is not relevant here. Moreover, the relation between the two requirements, á¼Î½ ÏάÏιÏι and á¼ÎÎΤΠἨΡΤΥÎÎÎÎÏ , is not to be distinguished in such a way that the former shall mean the good and the latter the correct impression (so, arbitrarily, Hofmann); but the former depicts the character of the speech more generally , and the latter more specially . The good and correct impression is yielded by both .
εἰδÎναι κ . Ï . λ .] taken groundlessly by Hofmann in an imperative sense (see on Romans 12:15 ; Philippians 3:16 ), is, as if á½¥ÏÏε stood alongside of it, the epexegetical infinitive for more precise definition: so that ye know; see Matthiae, § 532 f, p. 1235 f.; Winer, p. 296 [E. T. 398]. This εἰδÎναι ( to understand how , see on Philippians 4:12 ) is, in fact, just an ability, which would not be found in the absence of the previously-described quality of speech, but is actually existent through the same.
Ïá¿¶Ï ] which may be in very different ways, according to the varieties of individuality in the questioners. Hence: á¼Îá¿ á¼ÎÎΣΤῼ , “nam haec pars est non ultima prudentiae, singulorum habere respectum,” Calvin.
á¼ÏοκÏίνεÏθαι ] We may conceive reference to be made to questions as to points of faith and doctrine, as to moral principles, topics of constitution and organization, historical matters, and so forth, which, in the intercourse of Christians with non-Christians, might be put, sometimes innocently, sometimes maliciously (comp. 1 Peter 3:1 ), to the former, and required answer . Paul does not use the word elsewhere. Comp. as to the thing itself, his own example at Athens, Acts 17:0 ; before Felix and Festus; before the Jews in Rome, Acts 28:20 , and so forth; and also his testimony to his own procedure, 1 Corinthians 9:20-22 . Chrysostom, Theodoret, Calovius, and others, inappropriately mix up believers as included in á¼Î½á½¶ á¼ÎºÎ¬ÏÏῳ , in opposition to Colossians 4:5 .
[170] The poets use á¼ÏÏÏειν often of articles of food or wines, which are prepared in such a way as to provoke the palate. Soph. Fragm. 601, Dind.; Athen. ii. p. 68 A; Theoph. de odor. 51; Symm. Cant. viii. 2. Hence á¼ÏÏÏ Î¼Î± , spice.
Verses 7-9
Colossians 4:7-9 . Sending of Tychicus, and also of Onesimus. Comp. on Ephesians 6:21 f.
By á¼Î´ÎµÎ»Ï . Paul expresses the relation of Tychicus as a Christian brother generally; by Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï , his special relation as the apostle’s official servant , in which very capacity he employs him for such missions; and by ÏÏÎ½Î´Î¿Ï Î»Î¿Ï (Colossians 1:7 ) he delicately, as a mark of honour, places him as to official category on a footing of equality with himself; while á¼Î½ ÎºÏ Ïίῳ , belonging to the two latter predicates, [171] marks the specific definite character , according to which nothing else than simply Christ
His person, word, and work is the sphere in which these relations of service are active. Comp. Ephesians 6:21 .
Îµá¼°Ï Î±á½Ïὸ ÏοῦÏο ] for this very object , having a retrospective reference as in Romans 13:6 , 2 Corinthians 5:5 (in opposition to Hofmann), in order, namely, that ye may learn from him all that concerns me . The following ἵνα γνῶÏε Ïá½° Ï . á½Î¼á¿¶Î½ (see the critical remarks) is explicative; ÏάνÏα á½Î¼ . γνÏÏ . Ïá½° ὧδε in Colossians 4:9 then corresponds to both. Comp. on Ephesians 6:22 .
ÏαÏακαλ .] may comfort , in your anxiety concerning me, respecting my position. With the reading γνῷ Ïá½° ÏεÏá½¶ á½Î¼á¿¶Î½ , the reference would be to the sufferings of the readers; Î´ÎµÎ¯ÎºÎ½Ï Ïι καὶ αá½ÏÎ¿á½ºÏ á¼Î½ ÏειÏαÏμοá¿Ï á½Î½ÏÎ±Ï ÎºÎ±á½¶ ÏαÏακλήÏεÏÏ ÏÏήζονÏÎ±Ï , Theophylact, comp. Chrysostom.
Ïὺν á½Î½Î·Ïίμῳ ] belonging to á¼ÏεμÏα . As to this slave of Philemon, see Introd. to the Epistle to Philemon. Paul commends him [172] as his faithful ( ÏιÏÏÏÏ , as in Colossians 4:7 , not: having become a believer , as Bähr would render it) and beloved brother , and designates him then as Colossian , not in order to do honour to their city (Chrysostom, Theophylact), but in order to bespeak their special sympathy for Onesimus, the particulars as to whom, especially as regards his conversion, he leaves to be communicated orally.
á¼Î¾ á½Î¼á¿¶Î½ ] As a Colossian he was from among them , that is, one belonging to their church. Comp. Colossians 4:12 .
Ïá½° ὧδε ] the state of matters here, to which Ïá½° καÏʼ á¼Î¼Î , Colossians 4:7 , especially belonged.
[171] Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï and ÏÏÎ½Î´Î¿Ï Î»Î¿Ï are also connected by the common attribute ÏιÏÏÏÏ , and separated from á¼Î´ÎµÎ»ÏÏÏ , which has its special adjective. Chrysostom, moreover, aptly remarks on the different predicates: Ïὸ á¼Î¾Î¹ÏÏιÏÏον ÏÏ Î½Î®Î³Î±Î³ÎµÎ½ .
[172] And how wisely and kindly, after what had happened with Onesimus! Yet Holtzmann holds that of the whole verse only the name Onesimus is characteristic, and reckons the verse to owe its existence to that name.
Verse 10
Colossians 4:10 . Sending of salutations down to Colossians 4:14 .
á¼ÏίÏÏαÏÏÎ¿Ï ] a Thessalonian, known from Acts 19:29 ; Acts 20:4 ; Acts 27:2 , Philemon 1:24 , was with Paul at Caesarea , when the latter had appealed to the emperor, and travelled with him to Rome, Acts 27:2 .
á½ ÏÏ Î½Î±Î¹ÏμάλÏÏÏÏ Î¼Î¿Ï ] Îá½Î´á½²Î½ ÏοÏÏÎ¿Ï Ïοῦ á¼Î³ÎºÏÎ¼Î¯Î¿Ï Î¼Îµá¿Î¶Î¿Î½ , Chrysostom. In the contemporary letter to Philemon at Phlemon Colossians 1:24 , the same Aristarchus is enumerated among the ÏÏ Î½ÎµÏγοί ; and, on the other hand, at Philemon 1:23 Epaphras , of whose sharing the captivity our Epistle makes no mention (see Colossians 1:7 ), is designated as ÏÏ Î½Î±Î¹ÏμάλÏÏÎ¿Ï , so that in Philem. l.c . the ÏÏ Î½Î±Î¹ÏμάλÏÏÎ¿Ï is expressly distinguished from the mere ÏÏ Î½ÎµÏγοί , and the former is not affirmed of Aristarchus. Hence various interpreters have taken it to refer not to a proper, enforced sharing of the captivity, but to a voluntary one, it being assumed, namely, that friends of the apostle allowed themselves to be temporarily shut up with him in prison, in order to be with him and to minister to him not merely as visitors, but continuously day and night. Comp. Huther, de Wette, and Fritzsche, ad Rom . I. p. xxi. According to this view, such friends changed places from time to time, so that, when the apostle wrote our letter, Aristarchus , and when he wrote that to Philemon, Epaphras , shared his captivity. But such a relation could the less be gathered by the readers from the mere ÏÏ Î½Î±Î¹ÏμάλÏÏÎ¿Ï (comp. Lucian, As . 27), seeing that Paul himself was a prisoner, and consequently they could not but find in ÏÏ Î½Î±Î¹Ïμάλ . simply the entirely similar position of Aristarchus as a ÏÏ Î½Î´ÎµÏμÏÏÎ·Ï (Plat Rep . p. 516 C; Thuc. vi. 60. 2), and that as being so at the same time, not, as in Romans 16:7 , at some earlier period. Hence we must assume that now Aristarchus, but when the Epistle to Philemon was written, Epaphras, lay in prison at the same time with the apostle, an imprisonment which is to be regarded as detention for trial, and the change of persons in the case must have had its explanation in circumstances to us unknown but yet, notwithstanding the proximity of the two letters in point of time, sufficiently conceivable. It is to be observed, moreover, that as αἰÏμάλ . always denotes captivity in war (see on Ephesians 4:8 ; also Luke 4:18 ), Paul by ÏÏ Î½Î±Î¹Ïμ . sets himself forth as a captive warrior (in the service of Christ). Comp. ÏÏ ÏÏÏαÏιÏÏÎ·Ï , Philippians 2:25 ; Philemon 1:2 . Hofmann (comp. also on Romans 16:7 ) is of opinion that we should think “of the war-captive state of one won by Christ from the kingdom of darkness ,” so that ÏÏ Î½Î±Î¹ÏμάλÏÏÎ¿Ï would be an appellation for fellow-Christian; but this is an aberration, which ought least of all to have been put forth in the presence of a letter, which Paul wrote in the very character of a prisoner .
Upon á¼Î½ÎµÏιÏÏ , consobrinus, cousin: Herod, vii. 5, 82, ix. 10; Plat. Legg . xi p. 925 A; Xen. Anab . vii. 8. 9, Tob 7:12 , Numbers 36:11 ; see Andoc. i. 47; Pollux, iii. 28. Not to be confounded either with nephew ( á¼Î´ÎµÎ»ÏÎ¹Î´Î¿á¿¦Ï ) or with á¼Î½ÎµÏÎ¹Î¬Î´Î·Ï , cousin’s son, in the classical writers , á¼Î½ÎµÏιοῦ Ïαá¿Ï . See generally, Lobeck, ad Phryn . p. 506. To take it in a wider sense, like our “kinsman, relative” (so in Hom. Il . ix. 464, who, however, also uses it in the strict sense as in x. 519), there is the less reason, seeing that Paul does not use the word elsewhere. Moreover, as no other Mark at all occurs in the N. T., there is no sufficient ground for the supposition of Hofmann, that Paul had by á½ á¼Î½ÎµÏ . ÎαÏν . merely wished to signify which Mark he meant Chrysostom and Theophylact already rightly perceived that the relationship with the highly-esteemed Barnabas was designed to redound to the commendation of Mark.
ÏεÏá½¶ οὠá¼Î»Î±Î² . á¼Î½Ïολ .] in respect of whom (Mark) ye have received, injunctions [173] a remark which seems to be made not without a design of reminding them as to their execution. What injunctions are meant, by whom and through whom , they were given, and whether orally or in writing , Paul does not say; but the recalling of them makes it probable that they proceeded from himself , and were given á¼Î³ÏάÏÏÏ Î´Î¹Î¬ ÏινÏν (Oecumenius). Ewald conjectures that they were given in the letter to the Laodiceans, and related to love-offerings for Jerusalem, which Mark was finally to fetch and attend to. But the work of collection was probably closed with the last journey of the apostle to Jerusalem. Others hold, contrary to the notion of á¼Î½Ïολή , that letters of recommendation are meant from Barnabas (Grotius), or from the Roman church (Estius); while others think that the following á¼á½°Î½ á¼Î»Î¸á¿ κ . Ï . λ . forms the contents of á¼Î½ÏÎ¿Î»Î¬Ï (Calvin who, with Syriac, Ambrosiaster, and some codd., reads subsequently δÎξαÏθαι , comp. Beza, Castalio, Bengel, Bähr, and Baumgarten-Crusius), a view against which may be urged the plural á¼Î½ÏÎ¿Î»Î¬Ï and the absence of the article. Hofmann incorrectly maintains that ÏεÏá½¶ οὠá¼Î»Î¬Î² . á¼Î½ÏÎ¿Î»Î¬Ï is to be taken along with á¼á½°Î½ á¼Î»Î¸á¿ Ï . á½Î¼ .: respecting whom ye have obtained instructions for the case of his coming to you . This the words could not mean; for á¼á½°Î½ á¼Î»Î¸á¿ Ï . á½Î¼ . signifies nothing else than: if he shall have come to you , and this accords not with á¼Î»Î¬Î² . á¼Î½Ïολ ., but only with δÎξαÏθε αá½ÏÏν , [174] which Hofmann makes an exclamation annexed without connecting link (that is, with singular abruptness).
á¼á½°Î½ á¼Î»Î¸á¿ κ . Ï . λ .] Parenthesis; Mark must therefore have had in view a journey, which was to bring him to Colossae. δÎÏεÏθαι of hospitable reception, as often in the N. T. (Matthew 10:14 ; John 4:45 ) and in classical authors (Xen. Anab . iv. 8. 23). From the circumstance, however, that δÎξαÏθε stands without special modal definition, it is not to be inferred that Paul was apprehensive lest the readers should not, without this summons, have recognised Mark (on account of Acts 15:38 f.) as an apostolic associate (Wieseler, Chronol. des apost. Zeitalt . p. 567). Not the simple δÎξαÏθε , but a more precise definition, would have been called for in the event of such an apprehension.
[173] ÏεÏá½¶ οὠis not to be referred to Barnabas, as, following Theophylact and Cajetanus (the former of whom, however, explains as if ÏαÏʼ οὠwere read), Otto, Pastoralbr. p. 259 ff., has again done. The latter understands under the á¼Î½ÏÎ¿Î»Î¬Ï instructions formerly issued to the Pauline churches not to receive Barnabas, which were now no longer to be applied. As if the ÏαÏÎ¿Î¾Ï ÏμÏÏ of Acts 15:39 could have induced the apostle to issue such an anathema to his churches against the highly-esteemed Barnabas, who was accounted of apostolic dignity! Paul did not act so unjustly and imprudently. Comp., on the contrary, Galatians 2:9 and (notwithstanding what is narrated at Galatians 2:11 ) 1 Corinthians 9:6 .
[174] In 1 Timothy 3:14 f., a passage to which Hofmann, with very little ground, appeals, the verb of the chief clause is, in fact, a present ( γÏάÏÏ ), not, as would be the case here, a praeterite, which expresses an act of the past ( á¼Î»Î¬Î²ÎµÏε ). There the meaning is: In the case of my departure being delayed, however, this my letter has the object, etc. But here, if the conditional clause were to be annexed to the past act á¼Î»Î¬Î²ÎµÏε , the circumstance conditioning the latter would logically have to be conceived and expressed in oblique form ( from the point of view of the person giving the injunction ), in some such form, therefore, as: εἰ á¼Î»Î¸Î¿Î¹ ÏÏá½¸Ï á½Î¼á¾¶Ï (comp. Acts 24:19 ; Acts 27:39 ; Klotz, ad Devar. p. 491 f.).
Verse 11
Colossians 4:11 . Of this Jesus nothing further is known.
οἱ á½Î½ÏÎµÏ á¼Îº ÏεÏÎ¹Ï . is to be attached, with Lachmann (comp. also Steiger, Huther, Bleek), to what follows, so that a full stop is not to be inserted (as is usually done) after ÏεÏÎ¹Ï . Otherwise οἱ á½Î½ÏÎµÏ á¼Îº ÏεÏÎ¹Ï . would be purposeless, and the following οá½Ïοι μÏνοι κ . Ï . λ . too general to be true, and in fact at variance with the subsequent mention of Epaphras and Luke (Colossians 4:12-14 ). It is accordingly to be explained: Of those, who are from the circumcision, these alone (simply these three, and no others) are such fellow-labourers for the kingdom of the Messiah, as have become a comfort to me . The Jewish-Christian teachers, consequently, worked even at Caesarea to a great extent in an anti-Pauline sense. Comp. the complaint from Rome, Philippians 1:15 ; Philippians 1:17 . The nominative οἱ á½Î½ÏÎµÏ á¼Îº ÏεÏÎ¹Ï . puts the generic subject at the head; but as something is to be affirmed not of the genus , but of a special part of it, that general subject remains without being followed out, and by means of the μεÏάβαÏÎ¹Ï Îµá¼°Ï Î¼ÎÏÎ¿Ï the special subject is introduced with οá½Ïοι , so that the verb (here the εἰÏί to be supplied) now attaches itself to the latter. A phenomenon of partitive apposition, which is current also in classical authors. See Kühner, II. 1, p. 246; Nägelsbach and Faesi on Hom Il . iii. 211. Comp. Matthiae, p. 1307. Hence there is the less reason for breaking up the passage, which runs on simply, after the fashion adopted by Hofmann, who treats á¼Îº ÏεÏιÏομá¿Ï οá½Ïοι μÏνοι as inserted parenthetically between οἱ á½Î½ÏÎµÏ and ÏÏ Î½ÎµÏγοί . The complimentary affirmation is to be referred to all the three previously named, without arbitrary exclusion of Aristarchus (in opposition to Hofmann). At any rate, Caesarea was a city so important for the Christian mission, that many teachers, Jewish-Christian and Gentile-Christian, must have frequented it, especially while Paul was a prisoner there; and consequently the notice in the passage before us need not point us to Rome as the place of writing.
ÏαÏηγοÏία ] consolation, comfort , only here in the N. T.; more frequently in Plutarch; see Kypke. ÎÎγιÏÏον á¼Î³ÎºÏμιον Ïὸ Ïá¿· á¼ÏοÏÏÏλῳ γενÎÏθαι Î¸Ï Î¼Î·Î´Î¯Î±Ï ÏÏÏξενον , Theodoret Bengel imposes an arbitrary limitation: “in forensi periculo.”
Verse 12
Colossians 4:12 . á¼ÏαÏÏá¾¶Ï ] See Colossians 1:7 and Introd.
It is to be observed that, according to Colossians 4:11 , Epaphras, Luke, and Demas (Colossians 4:14 ) were no Jewish- Christians, whereas Tiele in the Stud. u. Krit . 1858, p. 765, holding Luke to be by birth a Jew, has recourse to forced expedients, and wishes arbitrarily to read between the lines. Hofmann, refining groundlessly (see on Colossians 4:14 ), but with a view to favour his presupposition that all the N. T. writings were of Israelite origin, [175] thinks that our passage contributes nothing towards the solution of the question as to Lake’s descent; comp. on Luke, Introd. § 1.
á½ á¼Î¾ á½Î¼á¿¶Î½ ] as in Colossians 4:9 , exciting the affectionate special interest of the readers; á½Ïá½²Ï á½Î¼á¿¶Î½ afterwards thoughtfully corresponds.
Î´Î¿á¿¦Î»Î¿Ï Î§ . is to be taken together with ÏάνÏοÏε á¼Î³Ïνιζ ., but á½ á¼Î¾ á½Î¼á¿¶Î½ is not to be connected with Î´Î¿á¿¦Î»Î¿Ï (Hofmann); on the contrary, it is to be taken by itself as a special element of recommendation (as in Colossians 4:9 ): Epaphras, your own, a servant of Christ who is always striving, etc.
á¼Î³Ïνιζ .] Comp. Romans 15:30 . The more fervent the prayer for any one is, the more is it a striving for him , namely, in opposition to the dangers which threaten him, and which are present to the vivid conception of him who wrestles in prayer. Comp. also Colossians 2:1 . The striving of Epaphras in prayer certainly had reference not merely to the heretical temptations to which the Colossians, of whose church he was a member, were exposed, but as is evident from ἵνα ÏÏá¿Ïε κ . Ï . λ . (purpose of the á¼Î³Ïνιζ . κ . Ï . λ .) to everything generally, which endangered the right Christian frame in them.
ÏÏá¿Ïε ] designation of stedfast perseverance; in which there is neither wavering, nor falling, nor giving way. To this belongs á¼Î½ ÏανÏá½¶ θελήμ Ï . Î ., expressing wherein (comp. 1 Peter 5:12 ) they are to maintain stedfastness; in every will of God , that is, in all that God wills . Comp. on ÏÏá¿Î½Î±Î¹ á¼Î½ in this sense, John 8:44 ; Romans 5:2 ; 1 Corinthians 15:1 ; 1 Corinthians 16:13 . This connection (comp. Bengel and Bleek) recommends itself on account of its frequent occurrence, and because it completes and rounds off the whole expression; for ÏÏá¿Ïε now has not merely a modal definition, ÏÎλ . κ . ÏεÏÎ»Î·Ï ., but also a local definition, which admirably corresponds to the figurative conception of standing . This applies, at the same time, in opposition to the usual mode of construction with ÏÎλ . κ . ÏεÏÎ»Î·Ï ., followed also by Hofmann, according to which á¼Î½ Ï . θελ . Ï . Î . would be the moral sphere, “ within which the perfection and firm conviction are to take place,” Huther. [176]
ΤÎÎÎÎÎÎ ÎÎá¿ Î ÎÎ ÎÎΡÎΦÎΡÎÎÎÎÎÎ ] perfect and with full conviction , (comp. Colossians 2:2 ; Romans 4:21 ; Romans 14:5 ; and see on Luke 1:1 ) obtain through the context ( ÏÏá¿Ïε á¼Î½ Ï . θελ . Ï . Î .) their more definite meaning; the former as moral perfection, such as the true Christian ought to have (Colossians 1:28 ); and the latter, as stedfastness of conscience , which excludes all scruples as to what God’s will requires, and is of decisive importance for the ÏελειÏÏÎ·Ï of the Christian life; comp. Romans 14:5 ; Romans 14:22 f.
[175] This postulate, wholly without proof, is also assumed by Grau, Entwickelungsgesch. d. neutest. Schriftth. I. p. 54.
[176] If we follow the Recepta ÏεÏληÏÏμÎνοι (see the critical remarks), on the other hand, we must join, as is usually done, following Chrysostom and Luther, á¼Î½ Ï . θελ . Ï . Îεοῦ to ÏεÏληÏÏμ .: filled with every will of God, which, instead of being transformed into “voluntatis divinae verae et integrae cognitio” (Reiche, comp. Beza), is rather to be understood as denoting that the heart is to be full of all that God wills, and that in no matter, consequently, is any other will than the divine to role in the believer. Respecting á¼Î½ , comp. on Ephesians 5:18 . Bähr incorrectly renders: “by virtue of the whole counsel of God,” which is not possible on account of the very absence of the article in the case of ÏανÏί . Grotius, Heinrichs, Flatt, and others, erroneously hold that á¼Î½ is equivalent to Îµá¼°Ï .
Verse 13
Colossians 4:13 . General testimony in confirmation of the particular statement made regarding Epaphras in ÏάνÏοÏε κ . Ï . λ .; on which account there is the less reason to ascribe to the interpolator the more precise definition of á¼Î³Ïνιζ . á½Ï . á½Î¼ ., which is given by á¼Î½ Ïαá¿Ï ÏÏοÏÎµÏ Ï . (Holtzmann). The Î³Î¬Ï is sufficiently clear and logical.
Ïολὺν ÏÏνον (see the critical remarks); much toil , which is to be understood of the exertion of mental activity of earnest working with its cares, hopes, wishes, fears, temptations, dangers, and so forth. The word is purposely chosen , in keeping with the conception of the conflict (Colossians 4:12 ); for ÏÏÎ½Î¿Ï is formally used of the toil and trouble of conflict . See Herod, vi. 114, viii. 89; Plat. Phaedr . p. 247 B; Dem. 637. 18; Eur. Suppl . 317; Soph. Track . 21. 169; often so in Homer as Il . i. 467, and Nägelsbach in loc.; comp. Revelation 21:4 .
καὶ Ïῶν á¼Î½ Îαοδ . κ . Ï . á¼Î½ ἹεÏÎ±Ï .] Epaphras had certainly laboured in these adjoining towns, as in Colossae, which was probably his headquarters, as founder, or, at least, as an eminent teacher of the churches.
Verse 14
Colossians 4:14 . Luke the physician, the (by me) beloved , is the Evangelist a point which, in presence of the tradition current from Iren. iii. 14. 1 onward, is as little to be doubted as that the Mark of Colossians 4:10 is the Evangelist. Luke was with Paul at Caesarea (Philemon 1:24 ), and travelled with him to Rome (Acts 27:1 ), accompanying him, however, not as physician (as if Î¼Î¿Ï or ἡμῶν had been appended), but as an associate in teaching, as ÏÏ Î½ÎµÏγÏÏ , Philemon 1:24 . Hofmann calls this in question, in order to avoid the inference from Colossians 4:11 , that Luke was a non-Israelite. The addition, moreover, of ὠἰαÏÏÏÏ is simply to be explained after the analogy of all the previous salutations sent, by assuming that Paul has appended to each of the persons named a special characteristic description by way of recommendation. [177] The case of ÎÎÎá¾¶Ï is the only exception; on which account it is the more probable that the latter had even at this time (at the date of 2 Timothy 4:10 he has abandoned him) seemed to the apostle not quite surely entitled to a commendatory description, although he still, at Philemon 1:24 , adduces him among his ÏÏ Î½ÎµÏγοί , to whose number he still belonged . Hence the assumption of such a probability is not strange, but is to be preferred to the altogether precarious opinion of Hofmann, that Demas was the amanuensis of the letter, and had, with the permission of the apostle, inserted his name (comp. Bengel’s suggestion). Whence was the reader to know that? How very different is it at Romans 16:22 ! The name itself is not Hebrew (in opposition to Schoettgen), but Greek; see Boeckh, Corp. inscrip . 1085; Becker, Anecd . 714.
[177] In the case of Luke, the attachment of the honourable professional designation ὠἰαÏÏÏÏ to the name suggested itself so naturally and spontaneously considering the peculiarity of his professional position, to which there was probably nothing similar in the case of any other ÏÏ Î½ÎµÏγÏÏ that there is no reason to assume any special purpose in the selection (Chrysostom, Erasmus, and many, suggest that the object was to distinguish Luke from others of the same name).
Verse 15
Colossians 4:15 . Messages down to Colossians 4:17 .
The first καί is: and especially, and in particular , so that of the Christians at Laodicea ( ÏÎ¿á½ºÏ á¼Î½ Îαοδ . á¼Î´ÎµÎ»Ï .). Nymphas is specially [178] singled out for salutation by name. In the following καὶ Ïὴν καÏʼ οἶκον αá½Ïῶν á¼ÎºÎºÎ» ., the church which is in their house , the plural αá½Ïῶν (see the critical remarks) cannot without violence receive any other reference than to ÏÎ¿á½ºÏ á¼Î½ Îαοδ . á¼Î´ÎµÎ»ÏÎ¿á½ºÏ Îº . ÎÏ Î¼Ïᾶν . Paul must therefore (and his readers were more precisely aware how this matter stood) indicate a church different from the Laodicean church, a foreign one, which, however, was in filial association with that church, and held its meetings in the same house wherein the Laodiceans assembled. If we adopt the reading αá½Ïοῦ , we should have to think, not of the family of Nymphas (Chrysostom, Theodoret, Calvin, and others), but, in accordance with Rom 16:5 , 1 Corinthians 16:19 , Philemon 1:2 , of a portion of the Laodicean church , which held its separate meetings in the house of Nymphas. In that case, however, the persons here saluted would have been already included among ÏÎ¿á½ºÏ á¼Î½ Îαοδικείᾳ á¼Î´ÎµÎ»ÏοÏÏ . The plural αá½Ïῶν by no means warrants the ascribing the origin of Colossians 4:15 to an unseasonable reminiscence of 1 Corinthians 16:19 and Romans 16:5 , perhaps also of Philemon 1:2 (Holtzmann). What a mechanical procedure would that be!
The personal name Nymphas itself, which some with extreme arbitrariness would take as a symbolic name (Hitzig, comp. Holtzmann), is not elsewhere preserved, but we find Nymphaeus, Nymphodorus, Nymphodotus , and Nymphius , also Nymphis .
[178] Nymphas appears to have been specially well known to the apostle, and on friendly terms with him; perhaps a ÏÏ Î½ÎµÏγÏÏ , who was now for a season labouring in the church at Laodicea.
Verse 16
Colossians 4:16 . [179] This message presupposes essentially similar circumstances in the two churches.
ἡ á¼ÏιÏÏολή ] is, as a matter of course, the present Epistle now before us; Winer, p. 102 [E. T. 133]. Comp. Romans 16:22 ; 1 Thessalonians 5:27 .
ÏοιήÏαÏε , ἵνα ] procure, that . The expression rests on the conception: to be active, in order that something may happen, John 11:37 . Comp. Herod, i. 8: Ïοίει , ὠκÏÏ Îº . Ï . λ ., i. 209; Xen. Cyrop . vi. 3. 18. The following καὶ Ïὴν á¼Îº Îαοδ . κ . Ï . λ . is, with emphatic prefixing of the object, likewise dependent on ÏοιήÏαÏε , not co-ordinated with the latter as an independent imperative sentence like Ephesians 5:33 a forced invention of Hofmann, which, besides, is quite inappropriate on account of the stern command which it would yield. [180]
Ïὴν á¼Îº ÎÎ±Î¿Î´Î¹ÎºÎµÎ¯Î±Ï ] not: that written to me from Laodicea . So ÏινÎÏ in Chrysostom, who himself gives no decisive voice, as also Syriac, Theodoret, Photius in Oecumenius, Erasmus, Beza, Vatablus, Calvin, Calovius, Wolf, Estius, Cornelius a Lapide, Storr, and others, as also again Baumgarten-Crusius. This is at variance with the context, according to which ÎÎá¿ á½ÎÎá¿Ï , pursuant to the parallel of the first clause of the verse, presupposes the Laodiceans, not as the senders of the letter, but as the receivers of the letter, by whom it was read . How unsuitable also would be the form of the message by ÏοιήÏαÏε ! Paul must, in fact, have sent to them the letter. Lastly, neither the object aimed at (Theophylact already aptly remarks: á¼Î»Î»Ê¼ οá½Îº οἶδα , Ïί á¼Î½ á¼ÎºÎµÎ¯Î½Î·Ï namely, that alleged letter of the Laodiceans
á¼ÎÎÎ Îá½Î¤Îá¿Ï Î Î¡á¿¸Ï ÎÎÎΤÎΩΣÎÎ ), nor even the propriety of the matter would be manifest. Purely fanciful is the opinion of Jablonsky, that Paul means a letter of the Laodiceans to the Colossian overseers , as well as that of Theophylact: ἡ ÏÏá½¸Ï Î¤Î¹Î¼Ïθεον ÏÏÏÏη · αá½Ïη Î³á½°Ï á¼Îº ÎÎ±Î¿Î´Î¹ÎºÎµÎ¯Î±Ï á¼Î³ÏάÏη . So also a scholion in Matthaei In accordance with the context although Lange, Apost. Zeitalt . I. p. 211 ff., denounces the idea as a “fiction,” and Hofmann declares it as excluded by the very salutations with which the Colossians are charged to the Laodiceans we can only understand it to refer to a letter of Paul to the Laodiceans , which not merely these, to whom it was written, but also the Colossians ( καὶ á½Î¼Îµá¿Ï ) were to read, just as the letter to the Colossians was to be read not merely by the latter, but also in the Laodicean church. The mode of expression , Ïὴν á¼Îº ÎÎ±Î¿Î´Î¹ÎºÎµÎ¯Î±Ï , is the very usual form of attraction in the case of prepositions with the article (comp. Matthew 24:17 ; Luke 11:13 ), so that the two elements are therein comprehended: the letter to be found in Laodicea , and to be claimed or fetched from Laodicea to Colossae . See generally, Kühner, II. 1, p. 473 f., and ad Xen. Mem . iii. 6. 11, ad Anab . i. 1. 5; Stallbaum, ad Plat. Apol . p. 32 B; Winer, p. 584 [E. T. 784]. This letter written to the Laodiceans has, like various other letters of the apostle, been lost . [181] In opposition to the old opinion held by Marcion, and in modern times still favoured especially by such as hold the Epistle to the Ephesians to be a circular letter (Böhmer, Böttger, Bähr, Steiger, Anger, Reuss, Lange, Bleek, Dalmer, Sabatier, Hofmann, Hitzig, and others), that the Epistle to the Ephesians is to be understood as that referred to, see Introd. to Eph. § 1; Wieseler, Chronol. d. apost. Zeitalt . p. 435 ff.; Sartori, l.c .; Reiche, Comm. crit. ad Ephesians 1:1 ; Laurent in the Jahrb. f. D. Theol . 1866, p. 131 ff. The hypothesis that the Epistle to Philemon is meant (so Wieseler, also Thiersch, Hist. Standp . p. 424; and some older expositors, see in Calovius and in Anger, p. 35) finds no confirmation either in the nature and contents of this private letter, [182] or in the expressions of our passage, which, according to the analogy of the context, presuppose a letter to the whole church and for it. Even the Epistle to the Hebrews (Schulthess, Stein, in his Comm. z. Luk ., appendix) has been fallen upon in the vain search after the lost! According to Holtzmann, the words are intended to refer to the Epistle to the Ephesians, but καὶ Ïὴν á¼Îº Îαοδικ . ἵνα κ . á½Î¼ . á¼Î½Î±Î³Î½ . is an insertion of the interpolator; [183] comp. Hitzig.
[179] See Anger, Beitr. zur histor. krit. Einl. in d. A. u. N. T. I.; über den Laodicenerbrief, Leip. 1843; Wieseler, de epistola Laodicena, Gott. 1844; and Chronol. d. apost. Zeit. p. 450 ff.; Sartori, Ueber d. Laodicenserbrief, Lüb. 1853.
[180] Hofmann needed, certainly, some such artificial expedient, wholly without warrant in the words of the text, to favour his presupposition that the Epistle to the Ephesians was meant, and that it was a circular letter. For a circular letter goes through the circuit destined for it of itself, and there is no occasion to ask or to send for it in order to procure , that ( ÏοιήÏαÏε , ἵνα ) people may get it to read. But the effect of the forced separation of the second ἵνα from ÏοιήÏαÏε is, that the words Ïὴν á¼Îº ÎÎ±Î¿Î´Î¹ÎºÎµÎ¯Î±Ï are supposed only to affirm that the letter “will come” from Laodicea to Colossae, that it “will reach” them, and they ought to read it. In this way the text must be strained to suit what is à priori put into it. This applies also in opposition to Sahatier, l’ap. Paul, p. 201, who entirely ignores the connection with ÏοιήÏαÏι (“la lettre qui vous viendra de Laod.”).
[181] The apocryphal letter to the Laodiceans, the Greek text of which, we may mention, originated with Elias Hutter (1599), who translated it from the Latin, may be seen in Fabricius, Codex apocr. p. 873 ff., Anger, p. 142 ff. The whole letter, highly esteemed, on the suggestion of Gregory I., during the Middle Ages in the West, although prohibited in the second Council of Nice, 787 (to be found also in pre-Lutheran German Bibles), which is doubtless a still later fabrication than that already rejected in the Canon Muratorianus, consists only of twenty verses, the author of which does not even play the part of a definite situation. Erasmus rightly characterizes it: “quae nihil habeat Pauli praeter voculas aliquot ex ceteris ejus epistolis mendicatas.”
[182] For, although it is in form addressed to several persons, and even to the church in the house (see on Philemon 1:1-2 ), it is at any rate in substance clear, as Jerome already remarks: “Paulum tantummodo ad Philemonem scribere, et unum cum suo sermocinari. ” Besides, it is to be inferred from the contents of the Colossian letter, that the Laodicean letter meant was also doctrinal in contents, and that the reciprocal use of the two letters had reference to this, in accordance with the essentially similar needs of the two neighbouring churches.
[183] Because, if we annex ἵνα to ÏοιήÏαÏε , an awkward sense arises, “seeing that the Colossians can only cause that they get the letter to read, but not that they read it.” That is a subtlety, which does injustice to the popular style of the letter. But if we take ἵνα independently (as Hofmann does), then Holtzmann is further of opinion that the author of Ephesians 4:29 ; Ephesians 5:27 ; Ephesians 5:33 , is immediately betrayed an unfounded inference (comp. Winer, p. 295 [E. T. 396]), in which, besides, only the comparison of Ephesians 5:33 would be relevant, and that would he balanced by 2 Corinthians 8:7 .
REMARK.
It is to be assumed that the Epistle to the Laodiceans was composed at the same time with that to the Colossians, inasmuch as the injunction that they should be mutually read in the churches can only have been founded on the similarity of the circumstances of the two churches as they stood at the time. Comp. Colossians 2:1 , where the καὶ Ïῶν á¼Î½ Îαοδικείᾳ , specially added to ÏεÏá½¶ á½Î¼á¿¶Î½ , expresses the similar and simultaneous character of the need, and, when compared with our passage, is to be referred to the consciousness that the apostle was writing to both churches. And the expression Ïὴν á¼Îº ÎÎ±Î¿Î´Î¹ÎºÎµÎ¯Î±Ï produces the impression that, when the Colossians received their letter, the Laodiceans would already have theirs. At the same time the expression is such, that Paul does not expressly inform , the Colossians that he had written also to the Laodiceans, but speaks of this letter as of something known to the readers , evidently reckoning upon the oral communication of Tychicus. The result, accordingly, seems as follows: Tychicus was the bearer of both letters, and travelled by way of Laodicea to Colossae, so that the letter for that church was already in Laodicea when the Colossians got theirs from the hands of Tychicus, and they were now in a position, according to the directions given in our passage, to have the Laodicean letter forwarded to them, and to send their own (after it was publicly read in their own church) to Laodicea.
Verse 17
Colossians 4:17 . The particular circumstances which lay at the root of this emphatic admonitory utterance [184] cannot be ascertained, nor do we even know whether the διακονία is to be understood in the narrower sense of the office of deacon (Primasius), or of any other office relating to the church (possibly the office of presbyter ), or of the calling of an evangelist , or of some individual business relating to the service of the church. We cannot gather from á¼Î½ ÎºÏ Ïίῳ any more precise definition of the Christian διακονία . Ewald conjectures that Archippus was a still younger man (Bengel holds him to have been sick or weak through age), an overseer of the church, who had been during the absence of Epaphras too indulgent towards the false teachers. Even Fathers like Jerome and the older expositors regard him as bishop (so also Döllinger, Christenthum u. Kirche , Exodus 2:0 , p. 308), or as substitute for the bishop during the absence of Epaphras (similarly Bleek), whose successor he had also become (Cornelius a Lapide and Estius). Comp. further as to this Colossian, [185] on Philemon 1:2 .
The special motive for this precise form of reminding him of his duty is not clear. [186] But what merits attention is the relation of disciplinary admonitive authority , in which, according to these words, the church stood to the office-bearers, and which should here be the less called in question with Hofmann, since Paul in the letter to Philemon addressed jointly to Archippus would doubtless himself have given the admonition, if he had not conceded and recognised in the church that authority of which he invokes the exercise and that even in the case, which cannot be proved, of the διακονία having been the service of an evangelist. The expedient to which Oecumenius and others have recourse can only be looked upon as flowing from the later hierarchical feeling: ἵνα á½ Ïαν á¼ÏιÏιμᾶ á¼ÏÏιÏÏÎ¿Ï Î±á½Ïοá¿Ï , μὴ á¼ÏÏÏιν á¼Î³ÎºÎ±Î»Îµá¿Î½ á¼ÎºÎµÎ¯Î½á¿³ á½¡Ï ÏικÏá¿· ⦠á¼Ïεὶ á¼Î»Î»ÏÏ á¼ÏοÏον Ïοá¿Ï μαθηÏαá¿Ï ÏεÏá½¶ Ïοῦ διδαÏÎºÎ¬Î»Î¿Ï Î´Î¹Î±Î»ÎγεÏθαι (Theophylact).
βλÎÏε κ . Ï . λ .] Grotius, Wolf, Flatt, Bähr, and many, take the construction to be: βλÎÏε , ἵνα Ïὴν διακ . ἣν ÏαÏÎλ . á¼Î½ ÎºÏ Ï ., ÏληÏοá¿Ï , from which arbitrary view the very αá½Ïήν should have precluded them. The words are not to be taken otherwise than as they stand: Look to the service (have it in thy view), which thou hast undertaken in the Lord, in order that thou mayest fulfil it , mayest meet its obligations; ἵνα αá½Ï . ÏÎ»Î·Ï . is the purpose , which is to be present in the βλÎÏειν Ï . διακ , κ . Ï . λ . Comp. 2 John 1:8 . On ÏληÏοá¿Ï , comp. Acts 12:25 ; 1Ma 2:55 ; Liban. Ep . 359; Philo, in Flacc . p. 988: Ïὴν διακονίαν á¼ÎºÏλήÏανÏÎµÏ .
á¼Î½ ÎºÏ Ïίῳ ] not: from the Lord (Bähr); not: for the sake of the Lord (Flatt); not: secundum Domini praecepta (Grotius). Christ, who is served by the διακονία (1 Corinthians 12:5 ), is conceived as the sphere, in which the act of the ÏαÏαλαμβάνειν Ïὴν διακονίαν is accomplished objectively, as well as in the consciousness of the person concerned; he is in that act not out of Christ, but living and acting in Him . The á¼Î½ ÎºÏ Ï . conveys the element of holy obligation . The less reason is there for joining it, with Grotius, Steiger, and Dalmer, to the following ἵνα αá½Ï . ÏÎ»Î·Ï .
[184] Bengel: “vos meis verbis dicite tanquam testes. Hoc magis movebat, quam si ipsum Archippum appellaret.”
[185] Theodoret already with reason declares himself against the opinion that Archippus had been a Laodicean teacher (so Theodore of Mopsuestia, Michaelis, and Storr), just as the Constitt. apost. vii. 46. 2 make him appointed by Paul as bishop of Laodicea. Recently it has been defended by Wieseler, Chronol. des apost. Zeitalt. p. 452, and Laurent in the Jahrb. f. D. Th. 1866, p. 130, arguing that, if Archippus had been a Colossian, it is not easy to see why Paul, in ver. 17, makes him he admonished by others; and also that ver. 17 is joined by καί to ver. 15 f., where the Laodiceans are spoken of. But the form of exhortation in ver. 17 has a motive not known to us at all; and the reason based on καί in ver. 17 would only be relevant in the event of ver. 17 following immediately after ver. 15. Lastly, we should expect, after the analogy of ver. 15, that if Archippus had not dwelt in Colossae, Paul would have caused a salutation to be sent to him as to Nymphas. Besides, it would be altogether very surprising that Paul should have conveyed the warning admonition to Archippus through a strange church, the more especially when he had written at the same time to himself jointly addressed with Philemon (Philemon 1:2 ).
[186] Hitzig, p. 31 (who holds also vv. 9, 15, 16 to be not genuine), gives it as his opinion that Archippus is indebted for this exhortation, not to the apostle, but to the manipulator, who knew the man indeed from Philemon 1:2 , but probably had in his mind the Flavius Archippus, well known from Plin. Ep. x. 66 68, and the proconsul Paulus, when he adjusted for himself the relation between the Apostle Paul and his fellow-warrior Archippus (Philemon 1:2 ). I do not understand how any one could ascribe even to an interpolator so singular an anachronistic confusion of persons. Yet Holtzmann finds the grounds of Hitzig so cogent, that he ultimately regards vv. 15 17 as the rivet, “by means of which the Auctor ad Ephesios has made a connected triad out of his own work, the interpolated Colossian epistle, and the letter to Philemon.”
Verse 18
Colossians 4:18 . Conclusion written with his own hand; comp. 2 Thessalonians 3:17 . See on 1 Corinthians 16:21 .
Be mindful for me of my bonds , a closing exhortation, deeply touching in its simplicity, in which there is not a mere request for intercession (Colossians 4:3 ), or a hint even at the giving of aid, but the whole pious affection of grateful love is claimed, the whole strength of his example for imparting consolation and stedfastness is asserted, and the whole authority of the martyr is thrown into the words. Every limitation is unwarranted. ΤοῦÏο Î³á½°Ï á¼±ÎºÎ±Î½á½¸Î½ Îµá¼°Ï ÏάνÏα αá½ÏÎ¿á½ºÏ ÏÏοÏÏÎÏαÏθαι , καὶ γενναιοÏÎÏÎ¿Ï Ï Ïοιá¿Ïαι ÏÏá½¸Ï ÏÎ¿á½ºÏ á¼Î³á¿¶Î½Î±Ï · á¼Ïα καὶ οἰκειοÏÎÏÎ¿Ï Ï Î±á½ÏÎ¿á½ºÏ á¼ÏοίηÏε καὶ Ïὸν ÏÏβον á¼Î»Ï Ïεν , Oecumenius, comp. Chrysostom.
ἡ ÏάÏÎ¹Ï ] καÏʼ á¼Î¾Î¿Ïήν : the grace of God bestowed in Christ . Comp. 1 Timothy 6:21 ; 2 Timothy 4:22 ; Titus 3:5 . Comp. on Ephesians 6:24 .