--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 601 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 601. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 601. Colossians · 8 of 9 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/#p-N [¶0] 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. ### Verse 7 [¶2] All my state shall Tychicus - See the note on [Eph 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. ### Verse 8 [¶4] That he might know your estate - Instead of ἱνα γνῳ τα περι ὑμων, that He may know Your affairs, ABD*FG, many others, with the Ethiopic, Itala, Theodoret, and Damascenus, read ἱνα γνωτε τα περι ἡμων, 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. ### Verse 9 [¶6] 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. [¶7] 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 on [Col 4:7] (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous. ### Verse 10 [¶9] Aristarchus my fellow prisoner - Concerning Aristarchus, see [Act 19:29]; [Act 20:4]; [Act 27:2]; and see the note on [Act 27:2]. 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. [¶10] Marcus - See the account of this person, [Act 15:39]. Though there had been some difference between the apostle and this Mark, yet from this, and [2Tim 4:11], we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry. [¶11] 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. ### Verse 11 [¶13] 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. [¶14] These only - That is, only Aristarchus, Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οἱ οντες εκ 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. ### Verse 12 [¶16] Epaphras, who is one of you - A native of some part of Phrygia, and probably of Colosse itself. [¶17] A servant of Christ - A minister of the Gospel. [¶18] Labouring fervently for you - Αγωνιζομενος· Agonizing; very properly expressed by our translators, labouring fervently. [¶19] That ye may stand perfect and complete - Ἱνα στητε τελειοι και 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. [¶20] 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. [¶21] 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. ### Verse 13 [¶23] He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading. [¶24] Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See [Col 2:1]. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant. ### Verse 14 [¶26] 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, ὁ ιατρος ὁ αγαπητος, 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, etc., for all these were frequently combined in the same person. ### Verse 15 [¶28] 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 neighbors, 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, [Rom 16:5] (note); [1Cor 16:19] (note) ### Verse 16 [¶30] 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. [¶31] 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 the notes on [Eph 1:1], etc. 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 Ecumenic 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. [¶32] 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. ### Verse 17 [¶34] 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, [Plm 1:2], whom St. Paul calls his fellow laborer 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 laborer 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. ### Verse 18 [¶36] 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, [1Cor 16:21], and in [2Thes 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. [¶37] 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. [¶38] Grace be with you - May you still possess the favor 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. [¶39] Amen - This is omitted by the most ancient and correct MSS. [¶40] The subscriptions, as usual, are various and uncertain: - [¶41] The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus. [¶42] The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac. [¶43] To the Colossians. Ethiopic. [¶44] In the Vulgate there is no subscription.