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Bible Commentaries
International Critical Commentary NT International Critical
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Colossians 4". International Critical Commentary NT. https://studylight.org/commentaries/eng/icc/colossians-4.html. 1896-1924.
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Colossians 4". International Critical Commentary NT. https://studylight.org/
Whole Bible (46)New Testament (19)Individual Books (12)
Verses 1-99
4:1 Ïὸ δίκαιον καὶ Ïὴν á¼°ÏÏÏηÏα. âJustice and fairness.â á¼°ÏÏÏÎ·Ï differs from Ïὸ δίκαιον nearly as our âfairâ from âjust,â denoting what cannot be brought under positive rules, but is in accordance with the judgment of a fair mind. Compare Philo, De Creat. Princ. ii. p. 401, á¼°ÏÏÏÎ·Ï Î¼á½²Î½ οá½Î½ Ïὴν á¼Îº Ïῶν á½ÏηκÏÏν εá½Î½Î¿Î¹Î±Î½ καὶ á¼ ÏÏαλείαν�Philemon 1:16). It would be a very obscure way of expressing this thought to say Ïὸ δίκ. καὶ Ïὴν á¼°ÏÏÏηÏα ÏαÏÎÏεÏθε: nor does it agree well with the following clause, καὶ á½Î¼Îµá¿Ï á¼ÏεÏε ÎÏÏιον, not as in Eph., αá½Ïῶν καὶ á½Î¼á¿¶Î½. Perhaps, indeed, we may regard Ïá½° αá½Ïά in Eph. (οἱ κÏÏιοι, Ïá½° αá½Ïá½° Ïοιεá¿Ïε ÏÏá½¸Ï Î±á½ÏοÏÏ) as illustrating á¼°ÏÏÏÎ·Ï here. The same moral principles were to govern both. á¼°ÏÏÏηÏα οὠÏὴν á¼°ÏοÏιμίαν á¼ÎºÎ¬Î»ÎµÏεν,�
ÏαÏÎÏεÏθε. âSupply on your side.â
2-6. Exhortation to constant prayer and thanksgiving, to which is added the apostleâs request that they would pray for himself in his work. Practical advice as to, wisdom in action and speech.
2. Ïá¿ ÏÏοÏÎµÏ Ïá¿ ÏÏοÏκαÏÏεÏεá¿Ïε = Romans 12:12; cf. 1 Thessalonians 5:17. We have the same verb similarly used in Acts 1:14, Acts 2:46, Acts 6:4.
γÏηγοÏοῦνÏÎµÏ á¼Î½ αá½Ïá¿. âBeing watchful in it,â i.e. not careless in the act. á¼Ïειδὴ Î³á½°Ï Ïὸ καÏÏεÏεá¿Î½ á¼Î½ Ïαá¿Ï εá½Ïαá¿Ï á¿¥á¾³Î¸Ï Î¼Îµá¿Î½ ÏÏÎ»Î»Î±ÎºÎ¹Ï Ïοιεá¿,διὰ ÏοῦÏÏ ÏηÏι γÏηγοÏοῦνÏÎµÏ ÏοÏÏεÏÏι νήÏονÏεÏ, μὴ ῥεμβÏμενοι (wandering), Chrys.
á¼Î½ εá½ÏαÏιÏÏίᾳ With thanksgiving (as an accompaniment; cf. 2:7). αá½Ïη Î³á½°Ï á¼¡ï¿½
3. ÏÏοÏÎµÏ ÏÏμενοι ἠμα καὶ ÏεÏá½¶ ἡμῶν.âPraying at the same time also for us,â including, namely, Timothy, named with St. Paul as sending the Epistle, but also, no doubt, including all who helped him in his work (vv. 10-14).
ἵνα. The prayer is not for the personal benefit of the apostle and his companions, but for the promotion of their work.
θÏÏαν Ïοῦ λÏÎ³Î¿Ï . A door of admission for the word of the gospel, i.e. the removal of any hindrance which might be in the way. The same figure is employed 1 Corinthians 16:9; 2 Corinthians 2:12.
Corn. a Lapide, Beza, Bengel, and others interpret θÏÏαν Ïοῦ λÏÎ³Î¿Ï as âthe door of our speech,â i.e. our mouth,âan interpretation suggested by Ephesians 6:19, ἵνα μοι δοθῠλÏÎ³Î¿Ï á¼Î½ï¿½
λαλá¿Ïαι, infinitive of the end or object, âso as to speakâ Ïὸ Î¼Ï ÏÏήÏιον, κ.Ï.λ., 1:26, 2:2; see Ephesians 1:9.
διʼ ὠκαὶ δÎδεμαι. For it was his preaching the free admission of the Gentiles that led to his imprisonment.
This is the only place in which St. Paul uses δÎειν in the literal sense; but he uses δεÏμοί, Philippians 1:7, Philippians 1:13, and elsewhere, as well as δÎÏÎ¼Î¹Î¿Ï The transition to the singular was inevitable when he passed from what was common to himself with others to what was peculiar to himself.
4. ἵνα ÏανεÏÏÏÏ,κ.Ï.λ. Generally taken as dependent on the previous clause, âthat God may open a door ⦠in order that,âetc. Beza, De Wette, al., however, make it dependent on ÏÏοÏÎµÏ ÏÏμενοι, which, on account of the change from plural to singular, is improbable. Bengel joins it with δÎδεμαι, âvinctus sum ut patefaciam; paradoxon.â In this he follows Chrysostom, Ïá½° δεÏμὰ ÏανεÏοῠαá½ÏÏν, οὠÏÏ Ïκιάζει: but this is quite untenable. V. Soden, who also makes the clause dependent on δÎδεμαι, proposes a different interpretation. He observes that ÏανεÏοῦν is never used of St. Paulâs preaching, nor does the notion of Î¼Ï ÏÏήÏιον account for its use here. It must therefore have a special significance, and this is to be found in its immediate reference to δÎδεμαι. St. Paul, as a prisoner awaiting trial, had to explain what his preaching was. How this turned out, he relates in Philippians 1:12 ff. The sense then, according to v. Soden, is: âin order that I may make it manifest, how I am bound to speak,â the emphasis being on δεá¿, not ὡÏ. He desires to make clear to his judges, not only what he preaches, but that he cannot do otherwise; compare 1 Corinthians 9:16; Acts 4:20.
διʼ á½ is the reading of ×ACDKL nearly all MSS., d e f Vulg., Goth., Clem., Chrys., etc. But B G, g have διʼ ὠν, apparently a correction to suit ΧÏιÏÏοῦ, but destroying the point of the sentence.
5. á¼Î½ ÏοÏίᾳ = practical Christian wisdom; cf. Matthew 10:16.
ÏÏÏÏ. âWith respect to,â or âin relation to,â i.e. your behaviour towards them.
ÏÎ¿á½ºÏ á¼Î¾Ï. Those outside the Church; compare 1 Corinthians 5:12, 1 Corinthians 5:13; 1 Thessalonians 4:12. The expression is borrowed from the Jews, who so designated the heathen. On the precept Chrys. says, ÏÏá½¸Ï Ïá½° μÎλη Ïá½° οἰκεá¿Î± οὠÏοÏαÏÏÎ·Ï á¼¡Î¼á¿Î½ δεá¿ï¿½
Ïὸν καιÏὸν á¼Î¾Î±Î³Î¿ÏάζονÏεÏ. See Ephesians 5:16, where is added a reason for the injunction, viz. á½ Ïι αἱ ἡμÎÏαι ÏονηÏαί εἰÏιν.
6. ὠλÏÎ³Î¿Ï á½Î¼á¿¶Î½ ÏάνÏοÏε á¼Î½ ΧάÏιÏι. Still referring to behaviour, ÏÏá½¸Ï ÏÎ¿á½ºÏ á¼Î¾Ï.On ÏάÏÎ¹Ï = pleasingness, see above, 3:16. ÏάÏÎ¹Ï Î»ÏγÏν is frequent in classical writers.
ἠλαÏι á¼ ÏÏÏμενοÏ. âSeasoned with saltâ; cf. Mark 9:49, Mark 9:50; pleasant but not insipid, nor yet coarse. Compare Plut. p. Mor. 514 F, ÏάÏιν Ïινα ÏαÏαÏÎºÎµÏ Î¬Î¶Î¿Î½ÏεÏ�
εἰδÎναι, infinitive of object, as in ver. 3, Ïá¿¶Ï Î´Îµá¿ á¼Î½á½¶ á¼ÎºÎ¬ÏÏῳ�1 Corinthians 9:22, Ïοá¿Ï Ïá¾¶Ïι γÎγονα ÏάνÏα ἵνα ÏάνÏÏÏ ÏÎ¹Î½á½°Ï ÏÏÏÏ. His discourses and answers at Athens, and before Felix, Festus, and the Jews at Rome, supply the best illustrations.
7-18. Personal commendations and salutations.
7. Ïá½° καÏʼ á¼Î¼Î = Philippians 1:12, âmy mattersâ; cf. Acts 25:14. Not a noun absolute, but the object of γνÏÏίÏει.
On Tychicus, see Ephesians 6:21, and compare Lightfootâs very full note here.
á½ï¿½ = Eph. l.c.
καὶ ÏιÏÏá½¸Ï Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï ÎºÎ±á½¶ ÏÏÎ½Î´Î¿Ï Î»Î¿Ï á¼Î½ ÎÏ Ïίῳ. á¼Î½ ÎÏ Ïίῳ is probably to be taken with both substantives, as both require some specifically Christian definition, which�l.c. we have ÏιÏÏá½¸Ï Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï á¼Î½ ÎÏ Ïίῳ. ÏÏÎ½Î´Î¿Ï Î»Î¿Ï is perhaps added in order to place Tychicus on a level with Epaphras, who is so designated 1:7, and who was in high repute at Colossae. ÏιÏÏÏÏ probably covers both substantives.
8. á½Î½ á¼ÏεμÏα, κ.Ï.λ. = Ephesians 6:22.
As to the reading, the Rec. Text has ἵνα Î³Ï á¿· Ïá½° ÏεÏá½¶ á½Î¼á¿¶Î½, with ×c C Dbc K L and most MSS., f Vulg., Goth., Syr. (both), Boh., Chrys. (expressly), Jerome (on Philemon), Ambrosiaster, al.
ἵνα γνῶÏε Ïá½° ÏεÏá½¶ ἡμῶν, A B D* G P a few cursives, d e g Arm., Eth., Theodore Mops., Theodoret, Jerome (on Ephesians 6:21), Euthalius (cod. Tisch. ).
×* has γνῶÏε with á½Î¼á¿¶Î½. ×o at first corrected á½Î¼á¿¶Î½ to ἡμῶν to suit Î³Ï á¿¶Ïε but afterwards deleted this correction and substituted γνῷ for γνῶÏε. The context, with the emphatic Îµá¼°Ï Î±á½Ïὸ ÏοῦÏο, so obviously requires γνῶÏε⦠ἡμῶν, that, considering the weight of authority, we cannot regard this as an alteration made in conformity with Ephesians 6:22. Besides, it is very unlikely that the writer himself should, to the Ephesians, say, Îµá¼°Ï Î±á½Ïὸ ÏοῦÏο ἵνα γνῶÏε, κ.Ï.λ. , and to the Colossians of the same messenger, Îµá¼°Ï Î±á½Ïὸ ÏοῦÏο ἵνα γνῷ, κ.Ï.λ On the hypothesis that Eph. is not by the author of Col., it is equally improbable that the former should be written instead of the latter. The error may have arisen from Ïε accidentally dropping out before Ïα, or, as Lightfoot suggests, when Ïμῶν had once been written in error for ἡμῶν (as in ×*), γνῶÏε would be read γνῷ Ïε, as in 111 and John Dam. op. ii. p. 214, and then the superfluous Ïε would be dropped. These authorities, however, seem too late to be used to explain so early a corruption.
Alford defends the Rec. Text, in which he is followed by Klöpper; but most critics and commentators adopt the other reading.
9. Ïὺν á½Î½Î·Ïίμῳ Ïá¿· ÏιÏÏá¿· καὶ�. Observe the delicacy with which Onesimus is given, as far as possible, the same predicates as Tychicus and Epaphras, he and Tychicus being, moreover, associated as subject of γνÏÏιοῦÏιν. He was not Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï or ÏÏÎ½Î´Î¿Ï Î»Î¿Ï, but as a faithful and beloved brother he is not placed below them. Compare Romans 16:6, Romans 16:12.
á½ Ï á¼ÏÏιν á¼Î¾ á½Î¼á¿¶Î½, who is of you, i.e. belongs to Colossae; hitherto, indeed, only a slave, but now a brother beloved, Philemon 1:16. It deserves notice how St. Paul assumes that Onesimus will be welcomed as such by his former master and by the Church. Calvinâs very natural remark, âVix est credibile hunc esse servum illum Philemonis, quia furis et fugitivi nomen dedecori subjectum fuisset,â serves to put in strong relief this confidence of the apostle in the Colossians.
ÏάνÏα á½Î¼á¿Î½ γνÏÏιοῦÏιν Ïá½° ὧδε. This is not a formal restatement of Ïá½° καÏʼ á¼Î¼Î, but includes more than that phrase, and Ïά ÏεÏá½¶ ἡμῶν, namely, all that concerned the Church at Rome. This would naturally include an account of the conversion of Onesimus, who would be to them a living illustration of the success of St. Paulâs preaching in Rome. Note the change from γνÏÏίÏει to γνÏÏιοῦÏιν, in order more expressly to commend Onesimus to their confidence.
G d e f g Vulg. Jerome, Ambrosiaster add after ὧδε, ÏÏαÏÏÏμενα, a gloss which looks as if it originated in the Latin, which could not literally render Ïá½° ὧδε.
10. á¼ÏÏάζεÏαι á½Î¼á¾¶Ï á¼ÏίÏÏαÏÏοÏ. Of Aristarchus we know that he was a Macedonian of Thessalonica, Acts 19:20, Acts 19:20:4; a member of the deputation to Jerusalem (ib.), and a companion of St. Paul in the first part, at least, of his journey to Rome, Acts 27:2. Lightfoot (Philippians, p. 35) thought it probable that he parted from St. Paul at Myra, having accompanied him at first only because he was on his way home to Macedonia. If the centurion in whose charge St. Paul was had not accidentally fallen in at Myra with a ship sailing to Italy, their route would have taken them through Philippi. If this view is correct, Aristarchus must have rejoined St. Paul at Rome at a later date. In any case, the notices in Acts show that he would be well known in proconsular Asia.
á½ ÏÏ Î½Î±Î¹ÏμάλÏÏÏÏ Î¼Î¿Ï . αἰÏμάλÏÏÎ¿Ï properly means a captive taken in war, and hence it has been supposed that it may here have reference to spiritual captivity; cf. Romans 7:23; 2 Corinthians 10:5; Ephesians 4:8. But none of these passages justify such an interpretation. In Rom. the verb is used of captivity to sin; in Eph. it is in a quotation from a Psalm; while in Cor. it is the thoughts that are brought into captivity so as to be obedient to Christ. There is no analogy to support the supposed use of αἰÏμάλÏÏÎ¿Ï absolutely in the sense supposed. It would be particularly unlikely to be so used in a letter actually written from prison.
On the other hand, St. Paul speaks of the service of Christ in terms of military service; cf. 2 Timothy 2:3, and ÏÏ ÏÏÏαÏιÏÏηÏ, Philippians 2:25; Philemon 1:2. It is in accordance with this that he should use the term ÏÏ Î½Î±Î¹ÏμάλÏÏÎ¿Ï here (and of Epaphras in Philemon 1:23). It has been conjectured that St. Paulâs helpers may have voluntarily shared his imprisonment in turn; for Epaphras, who is here a ÏÏ Î½ÎµÏγÏÏ, is in Philemon a ÏÏ Î½Î±Î¹Ïμ., and Aristarchus here ÏÏ Î½Î±Î¹Ïμ. is there a ÏÏ Î½ÎµÏγÏÏ.
ÎάÏÎºÎ¿Ï á½ï¿½, âcousin,â so defined by Pollux, iii. 28,�
The relationship explains why Barnabas was more ready than Paul to condone Markâs defection, Acts 15:37-39. At the same time, the passage throws light in turn on the rather remarkable form of commendation here, âif he comes unto you, receive him.â The Pauline Churches, which were aware of the estrangement, might not be very ready to give a very hearty welcome to Mark. Comp. 2 Timothy 4:11. δÎÏεÏθαι is a regular term for hospitable reception. See, for example, Matthew 10:14; John 4:45; often also in classical writers.
ÏεÏá½¶ οá½, κ.Ï.λ. These injunctions probably had reference to the friendly reception of Mark, so that their purport is repeated in the following words.
11. ἸηÏÎ¿á¿¦Ï á½ Î»ÎµÎ³ÏÎ¼ÎµÎ½Î¿Ï á¼¸Î¿á¿¦ÏÏοÏ. Not mentioned elsewhere.
The surname Justus is applied to two other persons in the N.T., namely, Joseph Barsabbas, Acts 1:23, and a proselyte at Corinth, Acts 18:7. It was a frequent surname amongstom Jews.
οἱ á½Î½ÏÎµÏ á¼Îº ÏεÏιÏομá¿Ï. These words are best connected with the following, οá½Ïοι μÏνοι, κ.Ï.λ. The sense then is, âof those of the circumcision, these alone are,â etc. Otherwise, οá½Ïοι μÏνοι would not be true (see vv. 12-14), and οἱ á½Î½ÏÎµÏ á¼Îº Ï. would have no significance. This construction, in which the more general notion stands first as in a nominative absolute, and the particular notion follows with the verb, is used by classical writers.
On this οá½Ïοι μÏνοι comp. Philippians 2:20, οá½Î´Îνα á¼ÏÏ á¼°ÏÏÏÏ Ïον.
ÏÏ Î½ÎµÏγοί is the predicate, so that the apostle does not apply the term to the opponents.
οἵÏÎ¹Î½ÎµÏ as usual specifies, not the individuals, but the character, âmen that proved.â See on Luke 2:4. The aorist á¼Î³ÎµÎ½Î®Î¸Î·Ïαν seems to refer to some definite recent occasion.
ÏαÏηγοÏία, âcomfort,â only here in N.T., frequent in Plutarch. There is no ground for Bengelâs distinction, that ÏαÏÎ±Î¼Ï Î¸Î¯Î± refers to domestic, and ÏαÏηγοÏία to forensic trouble. So far as the latter word has a technical sense, it is medical (cf. âparegoricâ); but it is commonly used of consolation in general.
12. á¼ÏαÏÏá¾¶Ï, see 1:7.
á½ á¼Î¾ á½Î¼á¿¶Î½. âWho is one of you.â
Î´Î¿á¿¦Î»Î¿Ï ÏÏιÏÏοῦ ἸηÏοῦ. A title frequently used by St. Paul of himself, once of Timothy in conjunction with himself, Philippians 1:1, but not elsewhere of any other.
ÏάνÏοÏε� Compare 1:29.
ἵνα ÏÏá¿Ïε ÏÎλειοι καὶ ÏεÏληÏοÏοÏημÎνοι. âThat ye may stand fast, perfect and fully assured.â ÏÏá¿Î½Î±Î¹, as in Ephesians 6:11, Ephesians 6:13, al., conveys the idea of standing firm; hence ÏÎλειοι καὶ ÏεÏλ. are secondary predicates, the first expressing the objective moment, the second the subjective; they were not only to be ÏÎλειοι á¼Î½ ΧÏιÏÏá¿·, 1:28, but to have full assurance; cf. 2:2. ÏληÏοÏοÏεá¿Î½ in N.T. means either âto fulfil,â as in 2 Timothy 4:5, 2 Timothy 4:17, or, âto persuade fully,â as in Romans 4:21, ÏληÏοÏοÏÎ·Î¸Îµá½¶Ï á½ Ïι â¦ Î´Ï Î½Î±ÏÏÏ á¼ÏÏιν; 14:5, á¼Î½ Ïá¿· ἰδίῳ νοῠÏληÏοÏοÏείÏÏ. It is read in Romans 15:13, in B F G, where the sense is âfillâ; but the better attested reading is ÏληÏÏÏαι.The Rec. Text here has ÏεÏληÏÏμÎνοι. See on Luke 1:1.
á¼Î½ ÏανÏá½¶ θελήμαÏι Ïοῦ Îεοῦ. âIn all the will of Godâ is not quite correct, yet we cannot say âevery will of God.â Lightfoot renders âin everything willed by God.â The words are best connected with Ïελ. καὶ ÏεÏλ., not with ÏÏá¿Ïε, as the order of the words shows. ÏανÏι probably has reference to the variety of circumstances in which the Christian may find himself, with perhaps a hint at the contrast with the definite external precepts of the false teachers.
ÏÏá¿Ïε is the reading of ×c A C D G K L P and most MSS., Chrys., Theodoret.
ÏÏαθá¿Ïε, ×* B 23 71 al., Euthal. (cod. Tisch.). Comp. Matthew 2:9, Matthew 27:11, in both which passages B C 1 33 have á¼ÏÏάθη for the Rec. á¼ÏÏη. The passive is adopted by the critical editors in all three places.
ÏεÏληÏοÏοÏημÎνοι, × A B C D* G al., Syr-Harcl. marg., Euthal. (cod. Tisch.).
ÏεÏληÏÏμÎνοι, Dc K L P most MSS., Syr-Harcl., text. and Pesh., Arm., Chrys., Theodoret. As, however, ÏληÏοÏοÏεá¿Î½ is sometimes used with the meaning âfill,â the versions cannot be quoted with certainty for the latter reading, which probably slipped in as the more familiar and simpler word.
13. μαÏÏÏ Ïá¿¶ Î³á½°Ï Î±á½Ïá¿·. The apostle confirms by his testimony what he has just said of Epaphras.
á½ Ïι á¼Ïει Ïολὺν ÏÏνον. âThat he has much labour.â ÏÏÎ½Î¿Ï is not found elsewhere in N.T. except in the Apocalypse. It is, however, a common word for struggle in battle, and hence corresponds with the�Phaedr. 247 B, á¼Î½Î¸Î± δὴ ÏÏÎ½Î¿Ï Ïε καὶ�
Ïολὺν ÏÏνον ×A B C P, 80, Euthal. (cod. Tisch.), Old Lat., Vulg., Goth, Boh., Arm.
ζá¿Î»Î¿Î½ ÏολÏν, Rec., with K L most MSS., Syr. (both), Chrys., Theodoret., Dbe al. have Ïολὺν ζá¿Î»Î¿Î½; D* G, Ïολὺν κÏÏον.
Five cursives have ÏÏθον, and two (6, 672)�
No doubt the rarity of ÏÏÎ½Î¿Ï in the N.T. is responsible for the variety of reading. It is found in the Apocalypse only.
á½Ïá½²Ï á½Î¼á¿¶Î½ καὶ Ïῶν á¼Î½ Îαοδικείᾳ καὶ Ïá¿¶ á¼Î½ ἸεÏαÏÏλει. Laodicea and Hierapolis stood on opposite sides of the valley at a distance of about six miles from one another, and twice as far from Colossae. From the conjunction of the three names here i. appears probable that Epaphras stood in the same relation, as evangelist, to the three, and also that they were threatened by the same dangers; as, indeed, their near neighbourhood and consequent frequent intercourse would suggest. Compare 2:2.
14.�. âLuke the physician, the beloved.â Beyond question the evangelist, named also 2 Timothy 4:11 as well as Philemon 1:24. It is interesting to find two of the evangelists in St. Paulâs company here. The reason of his calling being specified may be that he was attending on St. Paul in his professional capacity. It has been observed that his first appearance in company with St. Paul, Acts 16:10, ânearly synchronises with an attack of the apostleâs constitutional malady (Galatians 4:13, Galatians 4:14), so that he may have joined him partly in a professional capacityâ (Lightfoot). From the manner in which he is separated from the group in ver. 10 it is clear that he was a Gentile. This is fatal, not only to the tradition that he was one of the Seventy (which, indeed, is hardly consistent with the preface to his Gospel), but also to the conjecture that he was the author of the Epistle to the Hebrews. See on Luke 1:2, Luke 10:1-16, Luke 24:13-32.
καὶ ÎημᾶÏ. Probably a contraction for Demetrius. It is remarkable that he is named without any epithet of commendation, which is the more striking as coming after á½ï¿½Philemon 1:24 he is named with Mark, Aristarchus, and Luke as a ÏÏ Î½ÎµÏγÏÏ of St. Paul. But in 2 Timothy 4:10 he is mentioned as having deserted St. Paul,�
15.� (or αá½Ïοῦ) á¼ÎºÎºÎ»Î·Ïίαν. Nymphas (if this reading is correct) is probably a short form of Nymphodorus; cf. Artemas for Artemidorus, Zenas for Zenodorus (Titus 3:12, Titus 3:13), Olympas for Olympiodorus (Romans 16:15), and perhaps Lucas for Lucanus.
Ïὴν καÏʼ οἶκον, κ.Ï.λ., i.e. the Church that assembled in their house. The same expression occurs, Romans 16:5 and 1 Corinthians 16:19, of the home of Prisca and Aquila at Rome and at Ephesus respectively; also Philemon 1:2. Compare Acts 12:12. Separate buildings for the purpose of Christian worship seem not to be traced earlier than the third century. Bingham, Antiq. viii. 1. 13, shows that special rooms were so set apart, but gives no instances of separate buildings. Probst (Kirchliche Disciplin, p. 181 f.) is referred to by Lightfoot as affording similar negative evidence. It is curious that Chrysostom understands the expression to refer only to the household of Nymphas. á½ Ïα γοῦν Ïá¿¶Ï Î´ÎµÎ¯ÎºÎ½Ï Ïι μÎγαν Ïὸν á¼Î½Î´Ïα, εἴ γε ἡ οἰκία αá½Ïοῦ á¼ÎºÎºÎ»Î·Ïία.
αá½Ïῶν is difficult. Afford, Lightfoot, al., understand it as referring to οἱ ÏεÏá½¶ ÎÏ Î¼Ïᾶν. Alford compares Xen. Mem. i. 2. 62, á¼Î¬Î½ ÏÎ¹Ï ÏανεÏá½¸Ï Î³ÎνηÏαι κλÎÏÏÏν ⦠ÏοÏÏÎ¿Î¹Ï Î¸Î¬Î½Î±ÏÏÏ á¼ÏÏιν ἡ ζημία, which is clearly not parallel, for ÏÎ¹Ï is one of a class, and ÏοÏÏÎ¿Î¹Ï all those belonging to that class. Lightfoot compares Xen. Anab. iii. 3. 7, ÏÏοÏá¿ÎµÎ¹ (ÎιθÏιδάÏηÏ) ÏÏá½¸Ï ÏÎ¿á½ºÏ á¼Î»Î»Î·Î½Î±Ï· á¼Ïεὶ δʼ á¼Î³Î³á½ºÏ á¼Î³ÎνονÏο, κ.Ï.λ., and iv. 5. 33, á¼Ïεὶ δʼ ἦλθον ÏÏá½¸Ï Î§ÎµÎ¹ÏίÏοÏον, καÏελάμβανον καὶ á¼ÎºÎµÎ¯Î½Î¿Ï Ï ÏκηνοῦνÏαÏ. These also are not parallel, since here, as in other languages, the force is called by the name of its commander. Hence Meyer says that the plural cannot without violence be referred to anything but âthe brethren in Laodicea and Nymphas.â He thinks, then, that by these brethren is meant a Church distinct from that of Laodicea, but in filial relation to it, and meeting in the same house. Lightfoot also suggests (as an alternative to his first-mentioned view) that the âbrethren in Laodiceaâ may refer to a family of Colossians settled in Laodicea.
The reading varies between αá½Ïῶν, αá½Ïοῦ, and αá½Ïá¿Ï.
For the plural, × A C P 5 9 17 23 34 39 47 73, Boh. (wrongly quoted by Tinch. al. for αá½Ïοῦ, see Lightfoot), Arab. (Leipz.), Euthalius (cod. Tisch.).
For αá½Ïοῦ are D G K L 37 (cod. Leic,) nearly all cursives, Goth., Chrys., Theodoret (expressly), Ambrosiaster.
For αá½Ïá¿Ï, B 672.
The Latin versions have the singular âejus,â and so both Syriac. In the latter the gender would be indicated only by a point. The Pesh. is pointed inconsistently, making Nympha feminine (NumphÄ) and the suffix (corresponding to αá½Ïοῦ or αá½Ïá¿Ï) masculine. The Harclean, again, has the suffix feminine in the text, masculine in the margin. How the translator intended the proper name to be taken is uncertain; it may be either masc. or fem. Lightfoot thinks probably the latter. The Greek name is accented as feminine (ÎÏμÏαν) in Bc and Euthalius (cod. Tisch.).
ÎÏμÏαν as a feminine name would be Doric, and the occurrence of such a form here is highly improbable. αá½Ïá¿Ï, then, is probably a correction suggested by this misunderstanding of ÎÏμÏαν. But it seems more probable that the scribe who made the correction had αá½Ïοῦ before him than αá½Ïῶν. αá½Ïῶν, again, might readily have been suggested to the mind of a copyist by his recollection of Romans 16:5 and 1 Corinthians 16:19 assisted by the occurrence of�
αá½Ïá¿Ï is adopted by Lachmann, Tregelles (margin), WH., v. Soden, Weiss. ÎÏμÏαν being accentuated accordingly.
αá½Ïῶν, by Tischendorf, Alford, Meyer, Tregelles (text).
αá½Ïοῦ, by De Wette (who designates αá½Ïῶν âfalse and unmeaningâ), Ellicott.
16. καὶ á½ Ïαν�. Obviously the present Epistle, as Romans 16:22, ΤÎÏÏÎ¹Î¿Ï á½ Î³ÏάÏÎ±Ï Ïὴν á¼ÏιÏÏολήν: 1 Thessalonians 5:27,�2 Thessalonians 3:14, διὰ Ïá¿Ï á¼ÏιÏÏολá¿Ï, these latter verses being of the nature of a postscript.
ÏοιήÏαÏε ἵνα. Cf. John 11:37. Ïοιεá¿Î½, in the sense âtake care,â is sometimes followed by á½ ÏÏÏ, as in Herod. i. 8, Ïοίεε ὠκÏÏ á¼ÎºÎµÎ¯Î½Î·Î½ θεήÏεαι Î³Ï Î¼Î½Î®Î½: ib. 209, Ïοίεε ὠκÏÏ á¼Ïεάν â¦ á½¥Ï Î¼Î¿Î¹ καÏαÏÏήÏá¿Ï Ïὸν Ïαá¿Î´Î±. So with ὡÏ, Xen. Cyrop. vi. 3. 18.
ἵνα καὶ á¼Î½ Ïá¿ ÎαοδικÎÏν á¼ÎºÎºÎ»Î·Ïίᾳ�. See the similar direction 1 Thessalonians 5:27,�2 Corinthians 1:1, which implies the sending of copies to neighbouring Churches.
καὶ Ïὴν á¼Îº ÎαοδικείαÏ. Chrysostom says that some understood this of a letter written from Laodicea to St. Paul. The SyriacPesh. also renders âwritten from L.â; and so Theodore Mops., Theodoret, and many others, including Beza, a Lapide, Estius, and some recent commentators. But why should St. Paul direct the Colossians to get from Laodicea the letter written to him, of which he could not assume even that the Laodiceans had retained a copy? and how would the letter of the Laodiceans edify the Colossians? Moreover, καὶ á½Î¼Îµá¿Ï obviously implies that the Laodiceans were the receivers of the letter. Theophylact supposes the first Epistle to Timothy to be meant, which, according to the subscription, was written from Laodicea. This subscription, indeed, probably owes its origin to the theory, which was earlier than Theophylact, and appears in the margin of the Philoxenian Syriac. Other Epistles of St. Paul have been similarly said in some of the Versions to be âwritten from Laodiceaâ (see Lightfoot). It is fatal to all such hypotheses that St. Paul had not been at Laodicea before this time (2:1), and, even had he been there, had now been some time in prison, and therefore could not have written any letter recently from Laodicea.
These hypotheses are obviously founded on the error that ἡ á¼Îº Î. must mean âthe letter written from âL.â â But this is not so. When the article with a preposition expresses a substantival notion, it is often proleptic, a construction which is called the attraction of prepositions (Jelf, § 647), Thucyd, ii. 34, θάÏÏÎ¿Ï Ïι ÏÎ¿á½ºÏ á¼Îº Ïῶν ÏολÎμÏν: iii. 22, ἤÏθονÏο οἱ á¼Îº Ïῶν ÏÏÏγÏν ÏÏλακεÏ: vi. 32, Î¾Ï Î½ÎµÏεÏÏονÏο δὲ καὶ á½ á¼Î»Î»Î¿Ï á½ Î¼Î¹Î»Î¿Ï á½ á¼Îº Ïá¿Ï γá¿Ï. Most of the instances, indeed, cited by Jelf, l.c., and others are with verbs implying motion, as in Luke 11:13, Luke 16:26.
Assuming, then, as certain that the Epistle was one written by St. Paul to Laodicea, we have three alternatives to choose from. First, there is extant an Epistle actually bearing the title âTo the Laodiceans.â It is extant only in Latin, but must have been originally written in Greek. Of it Jerome says (Vir. Ill. 5): âlegunt quidam et ad Laodicenses, sed ab omnibus exploditur.â It is, indeed, abundantly condemned by internal evidence. It is a mere cento of Pauline phrases put together with no definite connexion or purpose, and absolutely destitute of any local allusion, except in the last line, which is obviously borrowed from the verse before us, viz.: âet facite legi Colosensibus et Colosensium vobis.â As Erasmus truly and strikingly expresses it: ânihil habet Pauli praeter voculas aliquot ex caeteris ejus epistolis mendicatas. ⦠Non est cujusvis hominis Paulinum pectus effingere. Tonat, fulgurat, meras flammas loquitur Paul s. At haec, praeterquam quod brevissima est (about as long as this ch. 4.), quam friget, quam jacet! ⦠Nullum argumentum efficacius persuaserit eam non esse Pauli quam ipsa epistola.â It is found, however, in many copies of the Latin Bible from the sixth to the fifteenth century, and, as Lightfoot observes, for more than nine centuries it âhovered about the doors of the sacred canon, without either finding admission or being peremptorily excluded,â until at the revival of learning it was finally condemned on all sides. The Latin text of the Epistle will be found on p. 308. A full account of its history with a collation of the principal MSS., also a translation into Greek, will be found in Lightfoot.
Secondly, it may be a lost Epistle. We have no reason to question the possibility of St. Paul having written letters which have not come down to us (compare, perhaps, 1 Corinthians 5:9); but in the present case we may observe, first, that the Epistle referred to was one to which some importance was attached by St. Paul himself, so that he himself directs that it be read publicly in two distinct Churches (for the passage justifies us in assuming that it was publicly read in Laodicea as well as Colossae); and, secondly, that in consequence of this direction not only must it have been copied, but great publicity was, in fact, assured to it. The Epistle to Philemon, which was in itself unimportant, and private, was not allowed by the Colossians to be lost, how much less an important public letter? Again, we know of three Epistles sent at this time to Asia Minor, namely, those to the Ephesians, to the Colossians, and to Philemon. It is best not to assume a fourth unless we are compelled to do so, which it will be seen we are not. In any case it could hardly have been an Epistle addressed to the Laodiceans, since if it had been we should not have salutations to the Laodiceans in this Epistle, not to say that it would be called Ïὴν ÏÏá½¸Ï ÎαοδικÎÎ±Ï rather than Ïὴν á¼Îº Î.
The third alternative is that the Epistle is one of those that we possess under another title. As early as the fourth century the claim was put forward on the part of the Epistle to the Hebrews by Philastrius, apparently from conjecture only, and one or two modern writers have adopted the same hypothesis. But in spite of some partial coincidences, it is really impossible to suppose these two Epistles to have been written at the same time by the same author to the same neighbourhood.
The Epistle to Philemon has also been suggested, and Wieseler (Chronol. des Apost. Zeitalter, p. 450 ff.) speaks of this identification as scarcely open to doubt; but that Epistle is entirely private, and the delicacy of its appeal would be destroyed if St. Paul directed it to be read in public.
There remains the Epistle to the Ephesians, which we know to have been written about the same time as the Epistle to the Colossians, and conveyed by the same messenger, and which, on quite distinct grounds, is, with high probability, regarded as a circular letter (see Introduction).
ἵνα καὶ á½Î¼Îµá¿Ï�. âSee that ye also read.â It would be rather awkward to make this ἵνα depend directly on ÏοιήÏαÏε. It may be taken independently, as in Galatians 2:10, μÏνον Ïῶν ÏÏÏÏῶν ἵνα μνημονεÏÏμεν: 2 Corinthians 8:7, ἵνα καὶ á¼Î½ ÏαÏÏá¿ Ïá¿ ÏάÏιÏι ÏεÏιÏÏεÏηÏε (John 9:3; 2 Thessalonians 3:9; 1 John 2:19 are not quite parallel).
á½ ÏÏÏ is frequently used by classical writers in a similar manner. Here, however, as ÏοιήÏαÏε has just preceded followed by ἵνα, it is perhaps more natural to understand before this ἵνα, âsee that,â taken out of ÏοιήÏαÏε by a sort of zeugma.
17. καὶ εἴÏαÏε á¼ÏÏίÏÏῳ. Archippus, called by St. Paul his ÏÏ ÏÏÏαÏιÏÏÎ·Ï (Philemon 1:2), was probably a son of Philemon, and a leading presbyter at Colossae (to suppose him to be a regular bishop would be an anachronism), or perhaps an âevangelistâ (Ephesians 4:11). Lightfoot thinks it more probable that he resided at Laodicea (of which place the Apostolic Constitutions make him bishop), and accounts thus for St. Paul not addressing him directly. Contrast the direct address, Philippians 4:3. But there the request addressed to the âtrue yokefellowâ is a special one; here it is general, and the form adopted gives it an official character which is natural and suitable; in fact, a direct address would have the appearance of harshness and discourtesy to the Colossians, and this the more the greater the authority he possessed. Would not this be the impression inevitably produced, if after animadverting on the heretical teaching in Colossae, the apostle had added, âand thou, see that thou fulfil thy officeâ?
βλÎÏε, âlook toâ; compare 1 Corinthians 1:26, βλÎÏεÏε Ïὴν κλá¿Ïιν á½Î¼á¿¶Î½: 10:18, βλÎÏεÏε Ïὸν ἸÏÏαὴλ καÏá½° ÏάÏκα. In Philippians 3:2, βλÎÏεÏε ÏÎ¿á½ºÏ ÎºÏναÏ, κ.Ï.λ., the idea is of being on oneâs watch (against).
Ïὴν διακονίαν. Clearly some office more important than the diaconate, properly so called, is intended here. So 2 Timothy 4:5, Ïὴν διακονίαν ÏÎ¿Ï ÏληÏοÏÏÏηÏον: compare Acts 12:25, ÏληÏÏÏανÏÎµÏ Ïὴν διακονίαν (of a special mission to Jerusalem).
ἣν ÏαÏÎÎ»Î±Î²ÎµÏ á¼Î½ ÎÏ Ïίῳ. The qualification á¼Î½ ÎÏ Ïίῳ probably belongs both to the person and to the reception of the office; as living in the Lord, he received it, and he received it as committed to him in the service of the Lord.
ἵνα αá½Ïὴν ÏληÏοá¿Ï. For the construction, compare 2 John 1:8 and for the sense, 2 Timothy 4:5 quoted above.
The admonition reminds us, indeed, of the admonitions to Timothy and Titus. If Archippus was a young man, and recently appointed to his office, it would be a natural reminder of its greatness and its difficulty; and there is no need to suppose that a covert censure on his previous laxity is implied.
18. á½ï¿½ = 1 Corinthians 16:21; 2 Thessalonians 3:17. In the latter passage St. Paul states that this was his usual custom.
μνημονεÏεÏÎ Î¼Î¿Ï Ïῶν δεÏμῶν. An appeal, touching in its brevity, and one which could not proceed from an imitator. He does not ask specially for their prayers, their sympathy, that they should spare him further anxiety, or the like; but all these are included in the request that they âwere ever to keep before them the fact that one who so deeply cared for them, and loved them, and to whom their perils of the doctrine occasioned such anxiety, was a prisoner in chains,â Afford; who adds, âwhen we read of âhis chainsâ we should not forget that they moved over the paper as he wrote. His hand was chained to the soldier that kept him.â This circumstance perhaps explains the singular abruptness of the request.
ἡ ÏάÏÎ¹Ï Î¼ÎµÎ¸Ê¼ á½Î¼á¿¶Î½. This short form of benediction is used also in 1 Timothy 6:21 and 2 Timothy 4:22. ἡ ÏάÏÎ¹Ï used thus absolutely occurs only in the later Epistles. In the earlier it is defined by the addition of Ïοῦ ÎÏ ÏÎ¯Î¿Ï [ἡμῶν] ἸηÏοῦ [ΧÏιÏÏοῦ].
á¼Î¼Î®Î½ is added in ×c D K L P and most MSS., d e f Vulg., Goth., Syr. (both), Boh., etc.
Omitted in ×* A B C F G 17 672, g al.
For the subscription, × A B C D G L P al. have ÏÏá½¸Ï ÎολαÏÏÎ±ÎµÎ¹Ï (or ÎολοÏÏαειÏ, Bcor D F G L P, etc.), to which A Bo add�scripta Athenis.â
Some later authorities, K L and many cursives, add διὰ Î¤Ï Ïικοῦ καὶ á½Î½Î·ÏÎ¯Î¼Î¿Ï . For other varieties and additions, see Tischnendorf.
Here follows the text of the spurious Epistle from a MS. in the Library of Trinity College, Dublin.
ââââ
AD LAODICENSES
Paulus Apostolus non ab hominibus neque per hominem; sed per Jhesum Christum fratribus qui sunt Laodicie. Gratia vobis et pax a Deo patre nostro et Domino Jhesu Christo.
Gratias ago Deo meo per omnem orationem meam quod permanentes estis in eo et perseverantes in operibus eius, promissum expectantes in die iudicii. Neque destituant vos quorundam vaniloquia insinuantium, ut vos avertant a veritate evangelii quod a me praedicatur etsi faciet Deus ut qui sunt ex me ad perfectum veritatis evangelii et servientes et facientes benignitatem operum salutis vite eterne. Et nunc palam sunt vobis vincla mea quae patior in Christo quibus laetor et gaudeo et hoc mihi est ad salutem perpetuam quod ipsum factum orationibus vestris et administrante Spiritu Sancto, sive per vitam sive per mortem, est enim michi vivere vita in Christo et mori gaudium et in id ipsum vobis faciet misericordiam. suam ut eandem dilectionem habeatis et sitis unanimes. Ergo dilectissimi ut audistis praesentia mei, ita retinete et facite in timore Dei et erit vobis vita eterna, est enim Deus qui operatur in vobis et facite sine retractu quecumque facitis et quod est [reliquum] dilectissimi gaudete in Christo et praecavete sordidos in lucro. Omnes sint petitiones vestre palam apud Deum et estote firmi in sensu Christi et quae integra sunt et vera et pudica et iusta et amabilia facite, et quae audistis et accepistis in corde retinete et erat [sic] vobis pax. Salutant vos sancti. Gratia Domini nostri Jhesu cum spiritu vestro. Et facite legi epistolam colosencium vobis.
Boh Bohairic. Cited by Tisch. as âCoptic,â by Tregelles as âMemphitic,â by WH. as âme.â
Arm Armenian.
Eth Ethiopic.
Tisch. Tischendorf.
Syr-Harcl. The Harclean Syriac.
WH Westcott and Hort.