Preface to the Epistle of Paul the Apostle to the Colossians
Colosse, or rather Colassa, (see on [Col 1:1] (note)), was a city of Phrygia Pacatiana, now a part of Natolia, in Asia Minor, seated on an eminence on the south side of the river Maeander, now Meinder, near to the place where the river Lycas enters the earth, and begins to run under ground, which course it continues for about three-quarters of a mile, before it emerges and falls into the Maeander. Of this ancient city not much is known: it was situated between Laodicea and Hierapolis, and at an equal distance from either; and to this place Xerxes came in his expedition against Greece.
The government of this city is said to have been democratic, and its first magistrate bore the title of archon and praetor. The Macedonians transferred Colosse to the Persians; and it afterwards passed under the government of the Seleucidae. After the defeat of Antiochus III., at the battle of Magnesia, it became subject to Eumenes, king of Pergamus: and when Attalus, the last of his successors, bequeathed his dominions to the Romans, this city, with the whole of Phrygia, formed a part of the proconsular province of Asia; which division subsisted till the time of Constantine the Great. After the time of this emperor, Phrygia was divided into Phrygia Pacatiana, and Phrygia Salutaris: and Colosse was the sixth city of the first division.
The ancient city of Colosse has been extinct for nearly eighteen hundred years; for about the tenth year of the Emperor Nero, about a year after the writing of this epistle, not only Colosse, but Laodicea and Hierapolis, were destroyed by an earthquake, according to Eusebius; and the city which was raised in the place of the former was called Chonos or Konos, which name it now bears. See New Encyclopedia. On modern maps Konos is situated about twenty miles NE. of Degnizlu, in lat. about 38 north, and in long. 29 40' east of London.
The epistle to this city appears to have been written about the same time with that to the Philippians, viz. towards the end of the year 62, and in the ninth of the Emperor Nero.
That the two epistles were written about the same time is rendered probable by the following circumstance: In the Epistle to the Philippians, [Phi 2:19], St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins with the apostle in the salutation at the beginning of this epistle, it is evident that he was still at Rome, and had not yet been sent to Philippi; and as St. Paul wrote the former epistle nearly at the close of his first imprisonment at Rome, the two epistles must have been written within a short space of each other. See the preface to the Epistle to the Philippians.
When, or by whom, Christianity was first preached at Colosse, and a Church founded there, we cannot tell; but it is most likely that it was by St. Paul himself, and during the three years in which he dwelt at Ephesus; for he had then employed himself with such zeal and diligence that we are told, [Act 19:10] : "That all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." And that Paul preached in Phrygia, the district in which this city was situated, we learn from [Act 16:6] : "Now when they had gone through Phrygia and the region of Galatia;" and at another time we find that "he went over all the country of Galatia and Phrygia in order, strengthening all the disciples;" [Act 18:23]. It has, however, been argued, from [Col 2:1], of this epistle, that Paul had never been at Colosse; for he there says: I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh. But the consequence drawn from these words does not absolutely follow. Dr. Lardner alleges a variety of considerations which induced him to believe that the Churches of Colosse and Laodicea were founded by St. Paul, viz.
1. That the apostle was twice in Phrygia, in which were Colosse, Laodicea, and Hierapolis. See the places above quoted from the Acts of the Apostles.
2. That he does in effect, or even expressly, say that he had dispensed the Gospel to the Colossians, [Col 1:21-25]. See particularly the 23rd, 24th, and 25th verses.
3. From several passages in the epistle it appears that the apostle does not speak as to strangers, but to acquaintances, disciples, and converts. Some think that Epaphras, who is called their apostle, [Col 1:7], was the first who planted Christianity among the Colossians.
But the arguments drawn from [Act 16:6]; [Act 18:23], referred to above, are quite invalidated, if we allow the opinion of some learned men, among whom are Suidas, Calepine, Munster, and others, that the Colossus, a gigantic statue at Rhodes, gave its own name to the people among whom it stood; for the ancient poets call the inhabitants of the island of Rhodes, Colossians; and hence they thought that the Colossians, to whom St. Paul directs this epistle, were the inhabitants of Rhodes. This opinion, however, is not generally adopted. From a great similarity in the doctrine and phraseology of this epistle to that written to the Ephesians, this to the Colossians has been considered an epitome of the former, as the Epistle to the Galatians has been considered an abstract of that to the Romans. See the concluding observations on the Epistle to the Galatians ([Gal 5:17] (note)); and the notes on [Col 1:4] (note), and elsewhere.
Whether the Colossians to whom the apostle addresses this epistle were Jews or Gentiles, cannot be absolutely determined. It is most probable that they were a mixture of both; but that the principal part were converted Jews is most likely. This, indeed, appears to have been the case in most of the Asiatic and Grecian Churches; for there were Jews, at this time, sojourning in almost every part of the Roman empire, which then comprehended the greatest portion of the known world.
The language of this epistle is bold and energetic, the sentiments are grand, and the conceptions vigorous and majestic. The phraseology is in many places Jewish; and the reason is obvious: the apostle had to explain subjects which never had a name in any other language. The mythology of the Gentiles could not furnish terms to explain the theology of the Jews; much less, the more refined and spiritual system of Christianity.
The salutation of Paul and Timothy to the Church at Colosse, [Col 1:1], [Col 1:2]. They give thanks to God for the good estate of that Church, and the wonderful progress of the Gospel in every place, [Col 1:3-6]; having received particulars of their state from Epaphroditus, which not only excited their gratitude, but led them to pray to God that they might walk worthy of the Gospel; and they give thanks to Him who had made them meet for an inheritance among the saints in light, [Col 1:7-12]. This state is described as a deliverance from the power of darkness, and being brought into the kingdom of God's dear Son, [Col 1:13], [Col 1:14]. The glorious character of Jesus Christ, and what He has done for mankind, [Col 1:15-20]. The salvation which the Colossians had received, and of which the apostle had been the minister and dispenser, [Col 1:21-26]. The sum and substance of the apostle's preaching, and the manner in which he executed his ministry, [Col 1:27-29].
Verse 1
Paul, an apostle - by the will of God - As the word αποστολος, apostle, signifies one sent, an envoy or messenger, any person or persons may be the senders: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an apostle by the will of God; signifying that he had derived his commission from an express volition or purpose of the Almighty.
And Timotheus - Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.
Verse 2
To the saints - Those who professed Christianity. See the note on [Eph 1:1].
Which are at Colosse - Instead of εν Κολοσσαις, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read εν Κολασσαις in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle.
Grace be unto you - See on [Rom 1:7] (note).
And the Lord Jesus Christ - This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.
Verse 3
We give thanks to God - Who is the author of all good; and from whom the grace, which has produced your conversion, has sprung by his mission of Christ Jesus. See the note on [Eph 1:15], [Eph 1:16] (note).
Verse 4
Since we heard of your faith - This is very similar to [Eph 1:15]. And it is certain that the apostle seems to have considered the Church at Ephesus, and that at Colassa to have been nearly in the same state, as the two epistles are very similar in their doctrine and phraseology.
Verse 6
Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people.
As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his message to every people, and kindred, and nation, and tongue.
In the beginning of the apostolic age, the word of the Lord had certainly free course, did run and was glorified. Since that time the population of the earth has increased greatly; and, to follow the metaphor, the traveler still continues in his great journey. It is, the glory of the present day that, by means of the British and Foreign Bible Society, Bibles are multiplied in all the languages of Europe; and by means of the Christian missionaries, Carey, Marshman, and Ward, whose zeal, constancy, and ability, have been rarely equalled, and perhaps never surpassed, the sacred writings have been, in the compass of a few years, translated into most of the written languages of India, in which they were not previously extant. In this labor they have been ably seconded by the Rev. Henry Martyn, one of the East India Company's chaplains, who was taken to his great reward just when he had completed a pure and accurate version of the New Testament into Persian. The Rev. R. Morrison, at Canton, has had the honor to present the whole of the New Testament, in Chinese, to the immense population of that greatest empire of the earth. May that dark people receive it, and walk in the light of the Lord! And, by means of the Wesleyan missionaries, the sacred writings have been printed and widely circulated in the Singhalese and Indo- Portuguese, through the whole of the island of Ceylon, and the pure word of the Gospel has been preached there, and also on the whole continent of India, to the conversion of multitudes. Let every reader pray that all these noble attempts may be crowned with unlimited success, till the earth is filled both with the knowledge and glory of the Lord. Talia secla currite! Amen.
And bringeth forth fruit - Wherever the pure Gospel of Christ is preached, it is the seed of the kingdom, and must be fruitful in all those who receive it by faith, in simplicity of heart.
After καρποφορουμενον, bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add και αυξανομενον, and increaseth. It had not only brought forth fruit, but was multiplying its own kind; every fruit containing seed, and every seed producing thirty, sixty, or a hundredfold. This reading is very important, and is undoubtedly genuine.
The grace of God in truth - Ye were fruitful, and went on increasing in the salvation of God, from the time that ye heard and acknowledged this doctrine to be of God, to spring from the grace or benevolence of God; and received it in truth, sincerely and uprightly, as his greatest gift to man.
Verse 7
As ye also learned of Epaphras - who is for you - Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with Epaphroditus, Epaphras being a contraction of that name, as Demas is of Demetrius; and it is remarkable that one of the Slavonic versions has Epaphroditus in this place. That he was a Colossian is evident from [Col 4:12] : Epaphras, who is one of you, ὁ εξ ὑμων· some think that he was the first who preached the Gospel among this people, and hence called an apostle. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by labouring fervently for them all, and pressing them forward, that they might stand perfect and complete in all the will of God.
Verse 8
Your love in the Spirit - So we preached, and so ye believed. The heavenly flame in the heart of this minister communicated itself to those who heard him; it was like priest like people. They enjoyed a spiritual, energetic ministry, and they were a spiritual people; they had a loving spirit, and love through the Spirit of God which dwelt in them. And of this love of theirs in the Spirit, and particularly towards the apostle, Epaphras gave full proof, not only by describing to the apostle the affection they felt for him, but in presenting to him those supplies which their love to him caused them to furnish.
Verse 9
For this cause - See on [Eph 1:15-16] (note), where the same sentiment occurs.
That ye might be filled - Nothing could satisfy the apostle, either for himself or his hearers, but the fullness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have more; it is their privilege to be filled with it. As the bright shining of the sun in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendor, so that they might know the will of God, in all wisdom and spiritual understanding; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.
Verse 10
That ye might walk worthy of the Lord - Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See the notes on [Eph 4:1]; and on [Phi 1:27] (note).
Unto all pleasing - Doing every thing in the best manner, in the most proper time, and in a becoming spirit. Even a good work may be marred and rendered fruitless by being done improperly, out of season, or in a temper of mind that grieves the Holy Spirit.
Being fruitful in every good work - See on [Col 1:6] (note). St. Paul exhorts the Christians at Colosse,
1. To walk - to be active in their Christian calling.