        
• Key
SRB = Scofield References
JFB = Jamieson, Fausset, Brown Commentary
AC = Adam Clarke Comentary
Chapter 4
- The duty of masters to their servants, 1.
- Continuance in prayer recommended, to which watchfulness
and thanksgiving should be joined, 2.
- And to
pray particularly for the success of the Gospel, 3,4.
- Directions concerning walking wisely, redeeming of time,
and godly conversation, 5,6.
- He refers them to
Tychius and Onesimus, whom he sends to them for
particulars relative to his present circumstances, 7-9.
- Mentions the salutations of several then at Rome, of whom
he gives some interesting particulars, 10-14.
- Sends his own salutations to the brethren in Laodicea, and
to Nymphas and the Church at his house, 15.
- Directs this epistle to be read in the Church of the
Laodiceans, and that to them to be read at Colosse,
16.
- Directions to Archippus relative to his ministry,
17.
- Concludes with salutations to the people at Colosse, to
whom he sends his apostolical benediction, 18.
Notes on Chapter 4
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Verse 1. Masters, give unto your
servants
This verse should have been added
to the preceding, to which it properly belongs; and this
chapter should have begun with Colossians
4:2.
That which is just and
equal
As they are bondmen or
slaves of whom the apostle speaks, we may at once see
with what propriety this exhortation is given. The condition
of slaves among the Greeks and Romans was wretched in
the extreme; they could appeal to no law; and they could
neither expect justice nor equity. The apostle, therefore,
informs the proprietors of these slaves that they should act
towards them both according to justice and
equity; for God, their Master, required this of them,
and would at last call them to account for their conduct in
this respect. Justice and equity required that they should
have proper food, proper raiment, due rest, and no more than
moderate work. This is a lesson that all masters throughout
the universe should carefully learn. Do not treat your
servants as if God had made them of an inferior blood to
yours.
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Verse 2. Continue in
prayer
This was the apostle's general
advice to all; without this, neither wives, husbands,
children, parents, servants, nor masters, could fulfil the
duties which God, in their respective stations, required of
them.
All might, power, and life come from God; his creatures are
continually dependent upon him for all these: to earnest,
persevering prayer, he has promised every supply; but he who
prays not has no promise. How few wives feel it their
duty to pray to God to give them grace to behave as
wives! How few husbands pray for the grace suited to their
situation, that they may be able to fulfill its duties! The
like may be said of children, parents, servants,
and masters. As every situation in life has its
peculiar duties, trials, so to every situation there is
peculiar grace appointed. No man can fulfil the duties of any
station without the grace suited to that station. The grace
suited to him, as a member of society in general, will
not be sufficient for him as a husband, father, or master.
Many proper marriages become unhappy in the end, because the
parties have not earnestly besought God for the grace
necessary for them as husbands and wives. This is the origin
of family broils in general; and a proper attention to the
apostle's advice would prevent them all.
Watch in the same
Be always on your guard; and when you have got the
requisite grace by praying, take care of it, and bring it into
its proper action by watchfulness; by which you will know
when, and where, and how to apply it.
With thanksgiving
Being always grateful to God, who has called you into such
a state of salvation, and affords you such abundant means and
opportunities to glorify him.
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Verse 3. Praying also for
us
Let the success and spread of the Gospel
be ever dear to you; and neglect not to pray fervently to God
that it may have free course, run, and be glorified.
A door of utterance
θυραντουλογου. The word θυρα, which commonly signifies a
door, or such like entrance into a house or passage
through a wall, is often used metaphorically for an
entrance to any business, occasion or
opportunity to commence or perform any particular work.
in Acts
14:27: The DOOR of faith is opened to the
Gentiles; i.e. there is now an opportunity of
preaching the Gospel to the nations of the earth. 1 Corinthians
16:9: A great and effectual DOOR is opened unto
me; i.e. I have now a glorious opportunity of
preaching the truth to the people of Ephesus. 2 Corinthians
2:12: When I came to Troas-a DOOR was opened
unto me; I had a fine opportunity of preaching
Christ crucified at that place. So, here, the θυρατουλογου,
which we translate door of utterance, signifies an
occasion, opportunity, or entrance, for the
doctrine of the Gospel. The same metaphor is used by
the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae
fores aperiuntur; the DOORS of friendship are
opened-there is now an opportunity of
reconciliation. And Ovid, Amor. Iib. iii., Eleg. xii. ver.
12:-
JANUA per nostras est adaperta manus. "The gate is
opened by our hands."
Of this use of the word among the Greek writers
Schleusner gives several examples. See also Revelation
3:8, where the word is used in the same sense. To multiply
examples would be needless; the apostle excites them to pray,
not that a door of utterance, i.e. a readiness
and fluency of speech, may be given to him and his
fellow labourers, but that they may have an opportunity
of preaching the doctrine of Christ; and so the term
λογος is to be understood here, as well as in many other
places of the New Testament, in most of which we have either
lost or obscured its meaning by translating it word
instead of doctrine.
The mystery of
Christ
The Gospel, which had been
hidden from all former times, and which revealed that
purpose long hidden in the Divine councils, that the Gentiles
should be called to enjoy the same privileges with the Jews.
For which I am also in
bonds
He was suffering under Jewish malice,
and for preaching this very mystery; for they could not bear
to hear announced, as from heaven, that the Gentiles,
whom they considered eternally shut out from any participation
of the Divine favour, should be made fellow heirs with them of
the grace of life; much less could they bear to hear that
they were about to be reprobated, and the
Gentiles elected in their place. It was for asserting
these things that they persecuted Paul at Jerusalem, so that
to save his life he was obliged to appeal to Caesar; and being
taken to Rome, he was detained a prisoner till his case was
fully heard; and he was a prisoner at Rome on this very
account when he wrote this Epistle to the Colossians. See
Clarke on Colossians
1:24.
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Verse 4. That I may make it
manifest
It was a mystery, and he
wished to make it manifest-to lay it open, and
make all men see it.
Verse 5. Walk in
wisdom
Act wisely and prudently in
reference to them who are without-who yet continue
unbelieving Gentiles or persecuting Jews.
The Church of Christ was considered an enclosure; a
field, or vineyard, well hedged or walled. Those
who were not members of it, were considered without;
i.e. not under that especial protection and defence which the
true followers of Christ had. This has been since called "The
pale of the Church," from palus, a stake; or, as
Dr. Johnson defines it, "A narrow piece of wood, joined above
and below to a rail, to enclose grounds." As to be a Christian
was essential to the salvation of the soul, so to be in the
Church of Christ was essential to the being a Christian;
therefore it was concluded that "there was no salvation out of
the pale of the Church." Now this is true in all places where
the doctrines of Christianity are preached; but when one
description of people professing Christianity, with their
own peculiar mode of worship and creed, arrogate to
themselves, exclusive of all others, the title
of THE Church; and then, on the ground of a maxim which is
true in itself, but falsely understood and applied by them,
assert that, as they are THE Church, and there is no
Church besides, then you must be one of them, believe as they
believe, and worship as they worship, or you will be
infallibly damned; I say, when this is asserted, every man who
feels he has an immortal spirit is called on to examine the
pretensions of such spiritual monopolists. Now, as the Church
of Christ is formed on the foundation of the prophets
and apostles, Jesus Christ being the chief corner
stone, the doctrines of this Christian Church must be sought
for in the sacred Scriptures. As to fathers,
councils, and human authorities of all kinds, they are,
in this question, lighter than vanity; the book of God
alone must decide. The Church, which has been so hasty to
condemn all others, and, by its own soi disant or
self-constituted authority, to make itself the determiner of
the fates of men, dealing out the mansions of glory to its
partisans, and the abodes of endless misery to all those who
are out of its antichristian and inhuman pale; this
Church, I say, has been brought to this standard, and proved
by the Scriptures to be fallen from the faith of God's elect,
and to be most awfully and dangerously corrupt; and to be
within its pale, of all others professing
Christianity, would be the most likely means of endangering
the final salvation of the soul. Yet even in it many sincere
and upright persons may be found, who, in spirit and practice,
belong to the true Church of Christ. Such persons are to be
found of all religious persuasions, and in all sorts of
Christian societies.
Redeeming the time.
See Clarke on Ephesians
5:16.
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Verse 6. Let your speech be alway
with grace, seasoned with salt
Let
it be such as has a tendency to oppose and preserve from the
corruption of sin. The rabbins say: "He who, in prayer, omits
any word, should begin again at the beginning; for he who does
not is like boiled pottage, in which there is no salt."
Berachoth, fol. 34,1. Let all your conversation be such
as may tend to exemplify and recommend Christianity; let it
not only be holy, but wise, gracious, and intelligent.
A harsh method of proposing or defending
the doctrines of Christianity only serves to repel men from
those doctrines, and from the way of salvation. Salt,
from its use in preserving food from corruption, and rendering
it both savoury and wholesome, has always been made the emblem
of wisdom. The word has been also used to express in
composition or conversation what is terse, comprehensive,
useful, elegant, and impressive. The term Attic salt
has been used to express some of the principal beauties of the
Greek tongue; of such beauties the Gospel of Christ has an
endless store. See Clarke on Matthew
5:13. and "Mr 9:50".
How ye ought to answer every
man.
That your discourse may be so
judiciously managed, that ye may discern how to treat the
prejudices and meet the objections both of Jews and
Gentiles.
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Verse 7. All my state shall
Tychicus
See the note on Ephesians
6:21. Tychicus well knew the apostle's zeal and
perseverance in preaching the Gospel, his sufferings on that
account, his success in converting both Jews and Gentiles, and
the converts which were made in Caesar's household; he could
give these to the Colossians in ample detail, and some of them
it would not have been prudent to commit to writing.
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Verse 8. That he might know your
estate
Instead of ιναγνωτα περιυμων,
that HE may know YOUR affairs, ABD*FG,
many others, with the AEthiopic, Itala, Theodoret, and
Damascenus, read ιναγνωτεταπεριημων, that YE may know
OUR affairs; which is probably the true reading. Tychicus was
sent to them, not to know their affairs, but with Onesimus, to
carry this epistle and make the apostle's state known to them,
and comfort their hearts by the good news which he brought.
The next verse confirms this meaning.
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Verse 9. With Onesimus-who is
one of you.
Onesimus was a native of
some part of Phrygia, if not of Colosse itself; and being
lately converted to the Christian faith by the instrumentality
of the apostle, he would be able, on this account, to give
them satisfactory information concerning the apostle's state,
which would be doubly acceptable to them as he was their
countryman. See the Epistle to Philemon.
All things which are done
here.
FG, the Vulgate, Itala,
Jerome, and Bede, add here πραττομενα, what
is done, which we have supplied in Italics in our
translation. These brethren could give an account of the
transactions at Rome, relative to the apostle and
Christianity, which it might not be prudent for him to commit
to writing. See Clarke on Colossians
4:7. The reign of Nero was not only cruel, but suspicious,
jealous, and dangerous.
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Verse 10. Aristarchus my fellow
prisoner
Concerning Aristarchus, see Acts
19:29;; 20:4;;
27:2;
and see the note on this latter place. Aristarchus and
Epaphras are mentioned as saluters in this epistle, and in
that to Philemon written at the same time; but here he is said
to be a prisoner, and Epaphras not. In that to
Philemon, Epaphras is called a prisoner, and
Aristarchus not. One of them is wrong, though it is uncertain
which; unless both were prisoners. See Wall's Crit.
Notes. As Aristarchus had been a zealous and affectionate
adherent to St. Paul, and followed him in all his journeys,
ministering to him in prison, and assisting him in preaching
the Gospel in Rome, he might have been imprisoned on this
account. We need not suppose that both he and Epaphras were
imprisoned at the same time; about the same time
they might be imprisoned, but it might be so ordered by the
providence of God that when Aristarchus was imprisoned
Epaphras was at liberty, and while Epaphras was in prison
Aristarchus was at liberty. This is a very possible and easily
to be conceived case.
Marcus
See the
account of this person, Acts
15:39. Though there had been some difference between the
apostle and this Mark, yet from this, and 2 Timothy
4:11, we find that they were fully reconciled, and that
Mark was very useful to St. Paul in the work of the ministry.
Touching whom ye received
commandments
What these were we cannot
tell; it was some private communication which had been
previously sent to the Colossian Church.
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Verse 11. Jesus, which is called
Justus
Jesus, Joshua, or Jehoshua, was his
name among his countrymen the Jews; Justus was the name
which he bore among the Greeks and Romans.
These only
That
is, only Aristarchuss Marcus, and Jesus Justus, who were
formerly Jews or proselytes; for οιοντεςεκ περιτομης, they
were of the circumcision, and assisted the apostle in
preaching the Gospel. There were others who did preach
Christianity, but they did it from envy and strife, in order
to add affliction to the apostle's bonds. It is evident,
therefore, that St. Peter was not now at Rome, else he
certainly would have been mentioned in this list; for we
cannot suppose that he was in the list of those who preached
Christ in an exceptionable way, and from impure and unholy
motives: indeed, there is no evidence that St. Peter ever saw
Rome. And as it cannot be proved that he ever was
bishop or pope of that city, the keystone of the
triumphal arch of the pope of Rome is pulled out; this
building, therefore, of his supremacy, cannot stand.
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Verse 12. Epaphras, who is one
of you
A native of some part of Phrygia,
and probably of Colosse itself.
A servant of Christ
A minister of the Gospel.
Labouring fervently for
you
αγωνιζομενος. Agonizing; very
properly expressed by our translators, labouring
fervently.
That ye may stand perfect and
complete
ιναστητετελειοικαι πεπληρμενοι.
That ye may stand firm, perfectly instructed, and fully
persuaded of the truth of those doctrines which have been
taught you as the revealed will of God: this I believe to be
the meaning of the apostle.
Instead of πεπληρωμενοι, complete or filled
up, almost all the MSS. of the Alexandrian rescension,
which are considered the most authentic and correct, have
πεπληροφορημενοι, that ye may be fully
persuaded. The word πληροφορια signifies such a
complete persuasion of the certainty of a thing, as leaves the
mind which has it neither room nor inclination to doubt; and
πληροφορεω, the verb, has the same meaning, viz., to be thus
persuaded, or to persuade thus, by demonstrative argumentation
and exhibition of unquestionable facts.
This is such a persuasion as the Spirit of God, by means of
the Gospel, gives to every sincere and faithful man; and from
which arises the solid happiness of the genuine Christian.
They who argue against it, prove, at least, that they have not
got it.
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Verse 13. He hath a great zeal for
you
Instead of ζηλον πολυν, much zeal,
ABCD**, several others, with versions and
fathers, read πολυνπονον, much labour; they are
here nearly of the same meaning, though the latter appears to
be the better and genuine reading.
Laodicea,
and-Hierapolis
These were both cities of
Phrygia, between which Colosse, or the city of Colassa,
was situated. See Colossians
2:1. The latter was called Hierapolis, or the
holy city, from the multitude of its temples. Apollo,
Diana, AEsculapius, and Hygeia, were all worshipped here, as
appears by the coins of this city still extant.
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Verse 14. Luke, the beloved
physician
This is generally supposed to be
the same with Luke the evangelist. See the preface to the
notes on this gospel. Some, however, suppose them to be
different persons; because, where it is evident that Luke the
evangelist is meant, he never has more than his simple name
Luke; and because the apostle is supposed to intend a
different person here, he adds, οιατροςοαγαπητος, the beloved
physician. The word ιατρος signifies a healer, and must
not be restricted to physician, in the sense in which
we use that word; he was surgeon, physician, and dispenser of
medicines, frequently combined in the same person.
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Verse 15. Salute-Nymphas, and the
Church-in his house.
This person, and his
whole family, which probably was very numerous, appear to have
received the Gospel; and it seems that, for their benefit and
that of his neighbours, he had opened his house for the
worship of God. In those primitive times there were no
consecrated places, for it was supposed that the simple
setting apart of any place for the worship of God was a
sufficient consecration. See of those domestic churches, Romans
16:5; 1 Corinthians
16:19.
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Verse 16. Cause that it be read also
in the Church of the Laodiceans
That
is: Let a copy be taken, and sent to them, that it may be read
there also. This appears to have been a regular custom in the
apostolic Church.
That ye likewise read the
epistle from Laodicea
Some suppose that
this was an epistle sent from Laodicea to the apostle, which
he now sent by Aristarchus to the Colossians, that they might
peruse it; that thereby they might see the propriety of
sending a copy of his epistle to them, to the Laodicean
Church. Many eminent critics are of this opinion, which
appears to me to be both forced and far fetched. Others think
that the Epistle to the Ephesians is the epistle in question,
and that it was originally directed to them, and not to the
Ephesians. See Clarke on Ephesians
1:1. But others, equally learned, think that there was an
epistle, different from that to the Ephesians, sent by St.
Paul to the Laodiceans, which is now lost. There was an
epistle under this direction in the times of Theodoret and
Jerome, for both of them mention it; but the latter mentions
it as apocryphal, Legunt quidam et ad Laodicenses
Epistolam, sed ab omnibus exploditur; "Some read an
Epistle to the Laodiceans, but it is exploded by all." The
seventh OEcumenic council, held in 787, states that the
ancients allowed that there was an epistle with this
direction, but that all the orthodox rejected it as
supposititious.
An epistle ad Laodicenses is still extant in the
Latin language, a very ancient copy of which is in the library
Sancti Albani Andegavensis, St. Alban's of
Anjou. Hutter has translated it into Greek, but his
translation is of no authority. Calmet has published this
epistle, with various readings from the above MS. I shall
subjoin it at the end of this epistle, and give my opinion
relative to its use and authenticity. A copy of this epistle
stands in this place as a portion of Divine revelation in one
of my own MSS. of the Vulgate.
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Verse 17. Say to
Archippus
Who this person was we cannot
tell; there have been various conjectures concerning him; some
think he was bishop, or overseer of the Church at Colosse, in
the absence of Epaphras. Whatever he was, it has been supposed
that he had been remiss in discharging the duties of his
office; and hence this direction of the apostle, which appears
here in the light of a reprehension. But if the same
person be meant as in the Epistle to Philemon, Philemon
1:2, whom St. Paul calls his fellow labourer and
fellow soldier, it cannot be supposed that any reproof
is here intended; for, as the Epistle to the Colossians, and
that to Philemon, were evidently written about the end of the
year 62, Archippus could not be a fellow labourer and fellow
soldier of the apostle at Rome, and yet a delinquent at
Colosse at the same time. It is more likely, therefore, that
the words of the apostle convey no censure, but are rather
intended to stir him up to farther diligence, and to encourage
him in the work, seeing he had so much false doctrine and so
many false teachers to contend with.
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Verse 18. The salutation by the hand
of me Paul.
The preceding part of the
epistle was written by a scribe, from the mouth of the
apostle: this, and what follows, was written by the hand of
St. Paul himself. A similar distinction we find, 1 Corinthians
16:21, and in ; 2 Thessalonians
3:17; and this, it seems, was the means by which the
apostle authenticated every epistle which he sent to the
different Churches. The salutation of Paul with mine
own hand, which is the token in every epistle, so I
write.
Remember my bonds
See what proof ye have of the truth of the Gospel; I am in
bonds on this account; I suffer patiently, yea, exult in the
Lord Jesus, so perfectly am I upheld by the grace of the
Gospel. Remember my bonds, and take courage. How eloquent were
these concluding words! That such a man should be in bonds for
the Gospel, was the fullest proof of the truth of the Gospel.
A cunningly devised fable could not have imposed on Saul of
Tarsus; he was fully satisfied of the truth of the doctrines
of Christianity; he proclaimed them as truths from heaven; and
for their sake cheerfully suffered the loss of all things. The
bonds of such a man are a plenary proof of the truth of the
doctrines for which he was bound.
Grace be with you.
May you still possess the favour and blessing of our Lord
Jesus Christ: the apostle ends, as he began, this epistle.
Without the grace of Christ they could not have become
a Church; without this grace they could not continue to
be one.
Amen
This is
omitted by the most ancient and correct MSS.
The subscriptions, as usual, are various and uncertain:-
The common GREEK text has, To the Colossians,
written from Rome by Tychicus and Onesimus.
The Epistle to the Colossians; written at Rome, and sent by
the hand of Tychicus. SYRIAC.
To the Colossians. AETHIOPIC.
In the Vulgate there is no subscription.
The end of the epistle; and it was written from Rome, and
sent by the hand of Tychicus and Onesimus. Praise be to God
for ever and ever; and may his mercy be upon us. Amen. ARABIC.
Written from Athens by Tychicus, and Onesimus, and Mark,
his disciples. COPTIC.
The MSS. are not less various than the versions:
To the Colossians.-That to the Colossians is completed;
that to the Philippians begins.-That to the Colossians
is finished; the First Epistle to the Thessalonians
begins.-To the Colossians, from Rome.-Written to the
Colossians from Rome.-Written from Rome by Tychicus,
and Timotheus, and Onesimus.-Written by Paul and
Timothy, and sent by Tychicus, and Onesimus.
That the epistle was written from Rome there is
little cause to doubt: that Timothy might be the scribe
is very probable, because it appears he was at Rome with the
apostle in the same year in which this epistle was written.
See Philippians
2:19. And that it was sent by Tychicus and
Onesimus, seems evident from the 8th and 9th verses of
this chapter. Colossians
4:8,9
The common subscription has the consent of the greater
number of the most recent and comparatively recent MSS., but
this is not, in general, a proof of authenticity.
-----------------
In the note on "Col 4:16", I promised to subjoin
what is called the Epistle to the Laodiceans: I give it
here from the best copies, and add a literal translation, that
the curious, whether learned or unlearned, may have what some
have believed to be authentic, and what has doubtless existed,
in one form or other, from a very remote antiquity.
EPISTOLA PAULI APOSTOLI AD LAODICENSES,
1. Paulus, Apostolus, non ab hominibus, neque per hominem,
sed per Jesum Christum. Fratribus qui estis (sunt) Laodiceae.
2. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu
Christo. 3. Gratias ago Christo per omnem orationem meam, quod
permanentes estis, et perseverantes in operibus bonis,
promissionem expectantes in die judicii. 4. Neque disturbent
(deficiunt) vos quorumdam vaniloquia insimulantium veritatem
(insanientium) ut vos avertant a veritate evangelii, quod a me
praedicatur. 5. Et nunc faciet Deus, ut qui sunt ex me ad
perfectionem veritatis evangelii sint deservientes, et
benignitatem operum facientes quae sunt salutis vitae
aeternae. 6. Et nunc palam sunt vincula mea, quae patior in
Christo; in quibus laetor et gaudeo. 7. Et hoc mihi est ad
salutem perpetuam, quod (ipsum) factum est in orationibus
vestris, et administrante Spiritu Sancto, sive per vitam, sive
per mortem. 8. Est enim mihi vivere vita in Christo, et mori
gaudium (et lucrum.) 9. Et ipse Dominus noster in vobis faciet
misericordiam suam, ut eandem dilectionem habeatis; et sitis
unanimes. 10. Ergo, dilectissimi, ut audistis praesentiam
Domini, ita sentite (retinete) et facite in timore; (Domini;)
et erit vobis vita in aeternum: 11. Est enim Dominus qui
operatur in vobis: 12. Et facite sine peccato quaecunque
faeitis, (sine reatu,) et quod est optimum. 13. Dilectissimi,
gaudete in Domino Jesu Christo, et cavete omnes sordes
(sordidos) in omni lucro. 14. Omnes petitiones vestrae sint
palam apud Deum. 15. Estote firmi in sensu Christi et quae
integra, et vera, et pudica, et casta, et justa, et amabilia
sunt, facite. l6. Et quae audistis, et accepistis, in corde
retinete; et erit vobis pax. 17. Salutant vos omnes sancti.
18. Salutate omnes fratres in osculo sancto. l9. Gratia Domini
nostri Jesu Christi cum spiritu vestro. Amen. 20. Et hanc
facite legi Colossensibus; et eam quae est Colossensium vobis.
Ad Laodisenses scripta fuit e Roma, per Tychieum et
Onesimum.
THE EPISTLE OF PAUL THE APOSTLE TO THE LAODICEANS.
1. Paul, an apostle, not from men, nor by man, but by Jesus
Christ, to the brethren which are in Laodicea. 2. Grace be to
you, and peace from God our Father, and from the Lord Jesus
Christ. 3. I give thanks to Christ in all my prayers, that ye
continue and persevere in good works; waiting for the promise
in the day of judgment. 4. Be not troubled with the vain
speeches of certain who pretend to the truth, that they may
draw away your hearts from the truth of the Gospel which was
preached by me. 5. And may God grant that those who are of me,
may be led forward to the perfection of the truth of the
Gospel, and perform the benignity of works which become
the salvation of eternal life. 6. And now my bonds are
manifest, which I suffer in Christ, and in them I rejoice and
am glad. 7. And this shall turn to my perpetual salvation, by
means of your prayers and the assistance of the Holy Spirit,
whether they be for life or for death. 8. For my life is to
live in Christ; and to die will be joyous. 9. And may our Lord
himself grant you his mercy, that ye may have the same love,
and be of one mind. 10. Wherefore, my beloved, as ye have
heard of the coming of the Lord, so think and act in the fear
of the Lord, and it shall be to you eternal life. 11. For it
is the Lord that worketh in you. 12. Whatsoever you do, do it
without sin, and do what is best. 13. Beloved, rejoice in the
Lord Jesus Christ, and beware of filthy lucre. 14. Let all
your prayers be manifest before God. 15. And be firm in the
sentiments you have of Christ. And whatsoever is perfect, and
true, and modest, and chaste, and just, and amiable, that do.
16. And whatsoever ye have heard and received retain in your
hearts, and it shall tend to your peace. 17. All the saints
salute you. 18. Salute all the brethren with a holy kiss. 19.
The grace of our Lord Jesus Christ be with your spirit.
Amen. 20. And cause this epistle to be read to the Colossians;
and that to the Colossians to be read to you.
To the Laodiceans, written from Rome, by Tychicus and
Onesimus.
Such is the composition which pretends to be the Epistle
of Paul the Apostle to the Laodiceans, and of which
I have endeavoured to give a literal version; though even with
the assistance of the various readings of the Anjou MS., which
I have included in brackets, I found this difficult, so as to
preserve any sense. Elias Hutter has published it after the
Epistle to the Colossians, as if it were the genuine
production of the apostle to whom it was attributed; and has
taken the pains to exhibit it in twelve languages, viz.:
Syriac, Hebrew, Greek, Latin, German, Bohemian, Italian,
Spanish, French, English, Danish, and Polish. All, the
Latin excepted, appear to be of his own composing. To
criticise them would be lost labour; the Greek is too
bald to be the production of any remote age, and as to the
English, no Englishman can understand it. The editor
deserves the strongest reprehension, because he has associated
it with the genuine epistles of St. Paul, without a single
note of its spuriousness.
As to its being a work of St. Paul, little or nothing need
be said; its barrenness of meaning, poverty of style,
incoherency of manner, and total want of design and object,
are a sufficient refutation of its pretensions. It is said to
be the work of some heretics of ancient times: this is
very unlikely, as there is no heresy, ever broached in the
Christian Church, that could derive any support from any thing
found in this epistle. It is a congeries of scraps,
very injudiciously culled, here and there, from St. Paul's
epistles; without arrangement, without connection, and, as
they stand here, almost without sense. It is a poor, wretched
tale, in no danger of ever being denominated even a
cunningly devised fable. It should keep no company but
that of the pretended Epistles of Paul to Seneca, to
which I have in other cases referred, and of which I have
given my opinion.
Should it be asked: "Why I have introduced it here?" I
answer: To satisfy the curious reader, and to show how little
ground there is for the opinion of some, that this epistle is
of any importance; and to prove how miserably forgery itself
succeeds when it endeavours to add to or corrupt
the word of God. The sacred writings are of such a peculiar
character that it is utterly impossible to imitate
them with any kind of success. They bear, deeply impressed,
the seal of infinite wisdom-a seal which no human art can
counterfeit. This is the criterion by which the spurious
gospels and apocryphal writings in general have been judged
and detected; and this heavenly stamp, under the care
of Divine Providence, will continue to be their chief
preservative, as long as the sun and moon shall endure.
Finished correcting for a new edition, Dec. 16th, 1831. -A.
C.
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Copyright Statement
The Adam Clarke Commentary is a derivative of an
electronic edition prepared by GodRules.net.
Bibliography
Information
Clarke, Adam. "Commentary
on Colossians 4". "The Adam Clarke Commentary".
<http://www.studylight.org/com/acc/view.cgi?book=col&chapter=004>.
1832.
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