Exegetical and Hermeneutical Commentary of Colossians 4:15
Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
15 17. Laodicea; Archippus
15. Salute Laodicea ] The places were only twelve miles apart.
Nymphas ] A Laodicean; his name in full was, probably, Nymphodorus. See Lightfoot’s full note here, on name-contractions in – as. In some Greek mss. this name is accented as if it were Nympha, a feminine name, and “ his house ” just below is read “ her house.” But this is very improbable, as it would assume that the name was written in a Doric form, Nymph not Nymph. The Latin Versions, reading thus, have Nympham; and Wyclif, “ the womman nymfam.”
the church which is in his house ] R.V., their house; following a better supported reading. The plural refers, probably, to Nymphas and his family.
“ The church in their house ” : for the word “ Church ” used, as here, in its most limited sense, a Christian congregation of neighbours, see Rom 16:5; 1Co 16:19; Phm 1:2. (Cp. Rom 16:14-15.) The Nymphas family at Laodicea were perhaps the wealthy converts there, owning a large house; themselves numerous; and they offered their great room as a meeting place for worship and “the breaking of bread” to other converts. Very possibly this was the one meeting-place in Laodicea; and the greeting in this verse, if so, is to the Laodiceans first individually then in congregation. The Latin Versions have, domestica ejus ecclesia.
Bingham ( Antiquities, viii. 1) collects allusions to Christian places of worship in the first century. He shews that special chambers were set apart, but does not shew that whole buildings were, in those first days, consecrated to devotion. By the third century at latest this became common. See our note on Rom 16:5.
Fuente: The Cambridge Bible for Schools and Colleges
Salute the brethren which are in Laodicea – Notes, Col 2:1.
And Nymphas – This person is nowhere else mentioned, and nothing more is known of him.
And the church which is in his house – Notes, Rom 16:5.
Fuente: Albert Barnes’ Notes on the Bible
Col 4:15
Salute the brethren which are in Laodicea, and Nymphas.
Early Church life
I. The brethren at Laodicea. This salutation teaches us–
1. That brotherly love should flourish among all Christians. The philosophers of old said that a wise man was a friend to a wise man, although unknown; but we may say that a Christian is a brother, although unknown; yea, he is more united than any natural brother (Act 4:32).
2. This brotherly love is not only declared by words, but by services, as often as brethren, even they who live in remote churches, need our assistance. For to salute one by word as a brother, and not to promote the welfare of a brother, is the work of derision rather than of love.
II. The church which was in the house of Nymphas. Either the assembly of Christians meeting there or his private family, which, for its piety, merited the name of Church. There is no harm in understanding it in both senses.
1. Every collection of believers, although, on account of its smallness, may be included in the walls of a private house, and although, on account of their enemies, they meet in nocturnal assemblies, is a true Church, a member of the Church Universal.
2. The Papists therefore err who acknowledge no Church unless that which has the sovereignty, and is ever before the eyes of the world, for sometimes through persecution the Church cannot move in the public sight at all (Rev 12:6), So when the Arians ruled, Athanasius and the orthodox were compelled to retire into corners.
3. It is the duty of every head of a family so to train his children and servants that his house may deservedly obtain the name of a church (Gen 18:19; Jos 24:15), and those who neglect this are unworthy of the name of Christians. (Bishop Davenant.)
The Church in the house
In that the apostle calls this household a Church, we may note that a religious and well-ordered family is as it were a little Church. Now, do we learn from hence that our houses are Churches? Then these things will follow.
1. That Gods worship and piety must be set up in them. How can they be Churches of God if God be not served in them?
2. All must be done there in order, and quietness, and silence, for so it is or should be in the Church.
3. Evil persons that are incorrigible must not dwell there, but must be cast out (Psa 101:1-8.)
.
4. The husband or master of the family must dwell there as a man of knowledge, and wives, children, and servants must obey as the Church doth Christ.
Conclusion:
1. Are our families Churches? Why, then, religious families are in a happy case, for then God Himself will dwell there; so as a stranger coming to such places may say, as Jacob did of Bethel, Surely God is in this place.
2. Should our families be Churches? Oh, then, woe unto the world of profane households. (N. Byfield.)
The Church in the house of Nymphas
We read that Priscilla and Aquila had such both in their house at Rome (Rom 16:5)
and in Ephesus (1Co 16:19), and that Philemon had one in his house at Colossae. This may have been the families, or small congregations meeting in these houses. The expression gives us a glimpse of the primitive elasticity of Church order and fluidity of ecclesiastical language. The word Church had not yet been fixed to its present technical sense. There was but one Church in Laodicea, and yet within it was this little Church–an imperium in imperio–as if the word had not yet come to mean more than an assembly, and as if all the arrangements of order and worship of later days were undreamed of yet. The life was there, but the forms which were to grow out of the life, and to protect it sometimes, and to stifle it often, were only beginning to show themselves, and were certainly not yet felt to be forms. If the Church in the house of Nymphas consisted of–
I. His own family and dependents, it stands for us as a lesson of what every family which has a Christian man or woman at its head ought to be. Little know ledge of so-called Christian households is needed to be sure that domestic religion is woefully neglected to-day. Family worship and instruction are disused, one fears, in many homes, the heads of which can remember both in their fathers houses; and the unspoken atmosphere of religion does not fill the house with its aroma as it ought to do. If a Christian householder have not a Church in his house, the family union is tending to become a synagogue of Satan. A like suggestion may be made if this Church–
II. Included more than family and dependents. It is a miserable thing when social intercourse plays freely round every other subject, and taboos all mention of religion; when Christian people choose society for worldly advantages, and for every reason under heaven–some times a long way under–except those of a common faith, and of the desire to increase it. It is not needful to lay down extravagant, impracticable restrictions, by insisting that we should limit our society to religious men, or our conversation to religious subjects. But it is a bad sign when our associates are chosen for every other reason but their religion, and when our talk flows copiously on all other subjects, and becomes a constrained driblet when religion comes to be spoken of. Let us strive to carry about with us an influence which shall permeate all social intercourse, and make it, if not directly religious, yet never antagonistic to religion, and always capable of passing easily and naturally into the highest regions. Our godly forefathers used to carve texts over their doors. Let us do the same in another fashion, so that all who cross our threshold may feel that they have come into a Christian household, where cheerful godliness sweetens and brightens the sanctities of home. (A. Maclaren, D. D.)
Church duties at home
Two Christians met on a Monday morning. Both were parents. As was natural, the conversation turned upon the services of the previous day. The first speaker opened by saying, We had a sermon from our minister last night on the religious instruction of children. Why didnt you come and hear it? Because, said the other, I wag at home doing it! (Christian Treasury.)
Home example
It was a source of much trouble to some fishes to see a number of lobsters swimming back wards instead of forwards. They therefore called a meeting; and it was deter mined to open a class for their instruction, which was done, and a number of young lobsters came, for the fishes gravely argued that if they commenced with the young ones, as they grew up they would learn to swim aright. At first they did very well; but afterwards, when they returned home, and saw their fathers and mothers swimming in the old way, they soon forgot their lessons. So many a child well taught at school is drifted backwards by a bad home influence. (Bible Class Magazine.)
The Church anywhere
The Church of Jesus Christ is found wherever He is known, served, and adored according to His gospel; within the enclosure of the walls of a house, or in the very caverns of mountains, and coverts of the wilderness, whither the Holy Spirit expressly foretells us that the spouse of the Lamb shall be sometimes constrained to retire. (J. Daille.)
A prayerless home
I shall never forget the impression made upon me during the first year of my ministry by a mechanic whom I had visited, and on whom I urged the paramount duty of family prayer.. One day he entered my study, and bursting into tears, said, You remember that girl, sir; she was my only child. She died suddenly this morning. She has gone, I hope, to God. But if so, she can tell Him what now breaks my heart–that she never heard a prayer in her fathers house or from her fathers lips! Oh that she were with me but one day again! (Norman Macleod.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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, Ro 16:5 (note); 1Co 16:19 (note).
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Salute the brethren which are in Laodicea; having saluted the Colossians, in the names of others, circumcised and uncircumcised, he desires them in his own name to salute the Christians in the church at Laodicea.
And Nymphas; and some pious man called Nymphas, probably living either in the country near the city of Laodicea, or some eminent Christian of chief note in the city. The masculine article adjoined shows this person to be a male, and not a female, as some have inconsiderately reckoned.
And the church which is in his house; and the company of believers, either of his own family or neighbourhood, who did, under his protection or inspection, meet to worship God according to his appointment, Rom 16:1,5; 1Co 16:15,19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Nymphasof Laodicea.
church . . . in his houseSoold manuscripts and Vulgate read. The oldest read, “THEIRhouse”; and one manuscript, “HERhouse,” which makes Nymphas a woman.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Salute the brethren which are in Laodicea,…. Where there was a church mentioned in the following verse, of which
see on Gill “Re 2:10”.
And Nymphas; which some, unskilful in the Greek language, have took for a woman; whereas it is the name of a man, as the following words show; and is a contraction of Nymphios, or Nymphidios, or Nymphodoros:
and the church which is in his house. This man seems to have been an inhabitant of Laodicea, and that the church there met at his house to worship God, to pray unto him, sing his praise, hear his word, and attend on all ordinances: or his own family was brought up so strictly to the observance of these things, that they looked like a little church of themselves.
Fuente: John Gill’s Exposition of the Entire Bible
Nymphas (). That is masculine, if (his) is genuine (D E K L) after ‘ , but (feminine) if (her) is read (B 67). Aleph A C P read (their), perhaps including (brethren) and so locating this church () in Laodicea. It was not till the third century that separate buildings were used for church worship. See Ro 16:5 for Prisca and Aquila. It is not possible to tell whether it is “her” or “his” house here.
Fuente: Robertson’s Word Pictures in the New Testament
Nymphas. Probably contracted from Nymphodorus, as Artemas from Artemidorus (Tit 3:12) : Zenas from Zenodorus (Tit 3:13); Olympas from Olympiodorus (Rom 16:15).
The Church. Compare Phl 1:2; Rom 16:5; 1Co 16:19; Act 12:12.
His house [] . Others read aujtwn their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, aujthv her, regarding the name as female, Nympha. It is difficult, however, to know to whom the plural can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Nymphas, and thinks that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.
Fuente: Vincent’s Word Studies in the New Testament
1) “Salute the brethren which are in Laodicea” (aspasasthe tous en Laodikeia adelphous) “Greet ye the brothers in Laodicea;” or extend them our good will and prayers. These are the brethren referred to as the church of Laodicea, Col 4:16.
2) “And Nymphas” (kai Numphan) “and (greet ye) Nymphas,” (personally). This Greek spelling (Numphan) may be either masculine or feminine, a matter unclear in the original, but he or she was to receive greetings.
3) “And the church which is in his house.” (kai ten kat oikon autes ekklesian) “and (greet ye) the church at his or her house;” this is another example of a New Testament church that met for worship in a private home. This was perhaps a different church from the chief church of Laodicea, making two churches located in the same city.
Fuente: Garner-Howes Baptist Commentary
When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be — that they be so many little Churches. (480) Let every one, therefore, know that this charge is laid upon him — that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.
(480) See Calvin on the Corinthians, vol. 2, p. 78.
Fuente: Calvin’s Complete Commentary
15. Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house. 16. And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye read also the epistle from Laodicea.
Translation and Paraphrase
15. (Now please) greet the brethren in Laodicea (for us), and (particularly greet) Nymphas, and the church in her house.
16. And when (this) letter has been read by you, make arrangements that it also be read in the church of the Laodiceans; and (see to it) that you read the (letter which is coming) from Laodicea,
Notes
1.
Paul encouraged acquaintance and fellowship among the local churches, such as between Colossae and Laodicea (twelve miles apart). Salute the brethren that are in Laodicea. Churches can have wonderful free fellowship and cooperation with one another without belonging to a connectional denominational system. In fact under such a system their fellowship may easily be more legalistic than real. Churches in New Testament times were free independent congregations, united and cooperating together willingly under the authority of Christ alone.
2.
Salute Nymphas (or Nympha?), and the church which is in her (his? their?) house. Nymphas was apparently the leading Christian at Laodicea, the Philemon of Laodicea, as Moule calls him. Compare Phm. 1:1-2.
3.
There has been much dispute as to whether the name of this person was Nymphas or Nympha. (The Greek form Numphan, an accusative sing., may stand for either spelling.) Also there is uncertainty as to whether the text should read her house, his house, or their house.
The 1966 Greek text of the United Bible Societies gives the reading her house, but gives manuscript evidence for the other readings in the footnotes. No certain decision about the reading here is possible at present.
4.
The church in Laodicea assembled in the house of Nymphas. For other churches meeting in houses, see Rom. 16:5; Rom. 16:23; 1Co. 16:19; Phm. 1:2; Act. 12:2; Act. 16:15; Act. 16:40.
5.
The epistle to the Colossians was to be read publicly in Colossae. Then it was to be taken to Laodicea, where it was to be read also. The Greek text reads in such a way as to suggest that they were to do whatever was necessary to see that the Letter was read at Laodicea. Public scripture reading, when done well, is powerful beyond imagination.
6.
The Colossians were to read also a letter which was coming to them from Laodicea. We know nothing definite about this letter from Laodicea. The most common specific suggestion about it is that it was the same letter we know as Ephesians. There is some evidence that Ephesians was written to be a circulating letter, first delivered to Ephesus, and then taken about to various churches in Asia, finally to Laodicea, and thence to Colossae. This is a possibility, but it cannot be said to be proven.
Study and Review
24.
What were the Colossians to do toward the brethren in Laodicea? (Col. 4:15)
25.
Who was Nymphas (or Nympha)? Man or woman?
26.
Where did the Laodicean church meet?
27.
Where was the epistle to the Colossians to be read? (Col. 4:16)
28.
What other epistle were the Colossians to read? Identify this other epistle if you can.
Fuente: College Press Bible Study Textbook Series
(15) The brethren which are in Laodicea.The comparison of this phrase with the more general church of the Laodiceans below has led to the idea that some special body of ChristiansDr. Lightfoot suggests a family of Colossian Christiansat Laodicea is here referred to. But more probably the whole of the Laodicean Christians are meant in both passages. In their individual character they are the brethren in Laodicea; when they are gathered to hear the Epistles they are the Church (literally, the Christian assembly) of Laodicea.
And Nymphas.There is a curious variety of reading here. Some MSS. have, as in our version, the church in his house; some, in her house; the best reading seems to be in their house. The second of those readings would make the name Nympha, instead of Nymphas, with which the form of the original hardly agrees. The last reading (from which the common reading of our version is probably a correction) must refer, in the word their, to Nymphas and his family. Of Nymphas we know nothing, except from this passage. He is obviously a man of importance, a centre of Church life, in the Christian community at Laodicea.
The church which is in his house.This phrase is found elsewhere only as applied to Aquila and Priscilla (Rom. 16:5; 1Co. 16:19), and to Philemon (Phm. 1:2). Of these Aquila and Priscilla are notable Christian teachers (as of Apostles, Act. 18:26) and confessors (Rom. 16:4); and Philemon is spoken of as a beloved fellow-labourer, and one in whom the saints are refreshed (Phm. 1:1; Phm. 1:7). Hence this church in the house is seen to have gathered only round persons of some mark and leadership. The houses sanctified by such gatherings were the parents of the material churches of the future.
Since the word church means nothing more than general assembly, it is obviously capable of definition only by the context. If undefined it is universalthe whole Catholic Church of Christotherwise it is civic, as is most common; or domestic, as here. Since the units of society were then the family and the citynot the country, or provincewe read not of the church, but of the churches of Achaia, or Galatia, or Macedonia. National churches there could not be; for nations, as we understand the term, did not exist. Afterwards, when the Church was fully organised, it is well known that the ecclesiastical divisions (parish, diocese, &c., ) still followed the civil.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Salutations and closing words, Col 4:15-18.
15. Salute Nymphas To the general salutation to the body of Christians in the neighbouring city is added a special one to Nymphas, one of its members, together with those Christians whose place of assembly was at his house. There seem to have been several of these smaller Churches in the city. The era of separate houses of worship had not then come. See on Rom 16:5.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Salute the brothers who are in Laodicea, and Nymphas and the church that is in their house. And when this letter has been read among you, cause that it be read also in the church of the Laodiceans, and that you also read the letter from Laodicea.’
He sends greetings to the Laodiceans in the letter, probably partly because he wanted the letter read in the Laodicean church and wanted them to know of his warm affection for them. This letter and his letter to the Laodiceans are to be exchanged between the churches for mutual benefit. The letter to the Laodiceans may have been a copy of the letter to the Ephesians, and if so it was probably not yet written, for Ephesians is a development on the Colossian letter. But he may have mentioned it because it was his intention to send both at the same time, once Ephesians had also been written. Alternately it may simply be a letter that was later lost.
‘Nymphas and the church that is in their house.’ It is debated whether Nymphas is a man or is Nympha a woman. What matters is that the local church met in their house. The meeting of church groups in houses is a regular feature of the New Testament (Act 12:12; Act 20:8; 1Co 16:19; Rom 16:5; Phm 1:2; possibly Act 16:40). Large houses may well have been able to take the whole congregation in a city and in larger cities there would be a number of congregations meeting in different places united under a joint ministry. There were, of course, no known church buildings. It was because they met in houses that they did not so quickly come to the notice of the authorities as an unauthorised sect (that and the fact that they were seen as of the Jewish religion).
Fuente: Commentary Series on the Bible by Peter Pett
Closing Remarks In Col 4:15-18 Paul gives his closing remarks to the Colossians.
Col 4:15 “and Nymphas, and the church which is in his house” – Comments There were house churches in the New Testament. The common meeting places for the early churches were in the homes of those members who were wealthy or able to accommodate them. Thus, at Colossi the congregation met in the house of Philemon (Phm 1:2). At Ephesus the congregation initially met in the school of Tyrannus (Act 19:9) before later meeting in the house of Aquila and Prisca (1Co 16:19, Rom 16:5). At Corinth the church met initially in the house of Justus (Act 18:7), and later in the house of Gaius, as the congregation grew in number (Rom 16:23). At Laodicea one congregation met in the house of Nympha (Col 4:15). In Philippi the early believers probably met in the house of Lydia (Act 16:15). In Thessalonica the first converts probably met in the house of Jason (Act 17:5). This was the way Jesus Christ commanded His disciples in Mat 10:11-13 to find a place of rest during their travels, by staying in the homes of those who received their message.
Mat 10:11-13, “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
Col 4:16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.
Col 4:16
In addition, we do know that the theme of Colossians is the Lordship of Jesus Christ as head of the Church. It is very possible that Paul is referring to his recent epistle to the Colossians in Eph 3:3-4, which is a passage that briefly discusses the role of Jesus Christ in God the Father’s eternal plan of redemption.
Eph 3:3-4, “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ).”
We do know that both epistles were sent to Asia at the same time by the same messengers. Paul’s statement saying, “when ye read,” implies that they are able to have it in their hands at the time of reading the Ephesian letter. It is possible that Eph 3:3-4 and Col 4:16 are referring to the sharing of these two epistles between their fellowship of churches in the region.
Col 4:16, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.”
Therefore, we would need to go to Colossians to get the full revelation of the riches of Christ Jesus.
(3) The Epistle of Philemon – Finally, Goodspeed suggests that the epistle from Laodicea is referring to Paul’s letter to Philemon since he could have easily been a resident of Laodicea. [101] However, few scholars take this view.
[101] Edgar J. Goodspeed, Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 102, 112.
Col 4:16 Comments – The New Testament church, because of its Jewish heritage, immediately incorporated the Old Testament Scriptures into its daily worship. However, these new believers quickly realized that some of the Old Testament teachings, such as the Law of Moses, must now be interpreted in light of the New Covenant. We see this challenge taking place at the first council of Jerusalem in Acts 15.
Act 15:1-2, “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.”
In addition to the recognition of the Old Testament, the apostles realized that they had been given the authority to reveal the new covenant with as high authority as they held the Jewish Old Testament. According to 2Co 3:1-11 they were appointed as ministers of this New Covenant.
The major requirement for all of the New Testament writings to be considered “divinely inspired Scripture” was apostolic authority. These twenty-seven books had to have been either written by one of the twelve apostles, or either been imposed by these apostles upon the churches as an “instrument” of the Church, to be read and obeyed by all. When Paul tells the Colossians to read this letter and the Laodicean letter at their gatherings, he was essentially saying that his epistles were to be held on equal authority as the other Old Testament Scriptures that were also being read alongside these Pauline epistles. Thus, the fact that the Gospels and Paul’s epistles were read in gatherings alongside the Old Testament Scriptures elevated them to equal authority as other sacred Scripture because these epistles contained commandments that were to guide their Christian lives. In addition, Paul’s qualifications as a minister of the new covenant was elevated to a level higher than others due to the fact that God had given him the calling of writing much of the New Testament. Paul realized that his writings were on an equal level of authority as the Old Testament Scriptures. Therefore, Paul held the authority to speak on the level of authority that Christ Jesus spoke while on this earth. Note similar Scriptures that indicate how the New Testament writings became elevated by apostolic authority to become equal to the Old Testament Scriptures:
1Co 14:37, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.”
2Co 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”
1Th 4:2, “For ye know what commandments we gave you by the Lord Jesus.”
1Th 5:27, “I charge you by the Lord that this epistle be read unto all the holy brethren.”
2Th 2:15, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
1Ti 5:18, “For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.”
1Pe 1:12, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.”
2Pe 3:16, “As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.”
Rev 1:3, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”
Col 4:17 “And say to Archippus” Comments – The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Archippus” who became the bishop of the church at Laodicea in Phrygia.
“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf Laodicea in Phrygia, Archippus.” ( Constitutions of the Holy Apostles 7.4.46) ( ANF 7)
Col 4:17 Comments – Some scholars suggest that Col 4:17 implies that Epaphras, who was pastor of the Colossian church, had left Archippus in charge during his absence. His name is mentioned only one other time is Scriptures. Paul refers to him as a “fellowsoldier” when writing to Philemon, thus implying some form of Christian service and sacrifice.
Phm 1:2, “And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:”
Col 4:17 Edgar J. Goodspeed uses the phrase “and say to Archippus” as a basis for concluding that Archippus was in the city of Laodicea, since the previous sentence reads, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” He goes on to say that if Archippus was in Laodicea, so were Philemon and his wife Apphia. Goodspeed thus concludes contrary to popular belief that Philemon was a member of the church of Laodicea and not Colossi. However, his initial conclusion is weak and only speculation, since Paul could certainly write to the Colossians with a charge to one of its members adding in its closing remarks. For this is how most scholars interpret Col 4:17.
Goodspeed then suggests that Paul’s charge to Archippus, “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it,” is a charge related to Paul’s request to Philemon to receive back Onesimus. Since Archippus is in a position to influence this decision, Paul charges him to use this influence. [102] This having been said, there is much more evidence that Philemon was a resident of Colossae and not of Laodicea.
[102] Edgar J. Goodspeed, Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 112.
Col 4:18 “The salutation by the hand of me Paul” Comments – Paul wrote his salutations as a signature of authenticity (2Th 3:17) just like we place our signature today at the end of a document. He may have written entire epistles as indicated in Phm 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters.
Rom 16:22, “I Tertius, who wrote this epistle, salute you in the Lord.”
1Co 16:21, “The salutation of me Paul with mine own hand.”
Gal 6:11, “Ye see how large a letter I have written unto you with mine own hand.”
Col 4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.”
2Th 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.”
Phm 1:19, “I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.”
Col 4:18 “Grace be with you” Comments – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his epistle to the Colossians by restating the blessing that he opened his epistle with in Col 1:2.
Col 4:18 “Grace be with you” – Comments – In Col 4:18 Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.
Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
Col 4:18 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Col 4:15 . Messages down to Col 4:17 .
The first is: and especially, and in particular , so that of the Christians at Laodicea ( . .). Nymphas is specially [178] singled out for salutation by name. In the following ., the church which is in their house , the plural (see the critical remarks) cannot without violence receive any other reference than to . . . Paul must therefore (and his readers were more precisely aware how this matter stood) indicate a church different from the Laodicean church, a foreign one, which, however, was in filial association with that church, and held its meetings in the same house wherein the Laodiceans assembled. If we adopt the reading , we should have to think, not of the family of Nymphas (Chrysostom, Theodoret, Calvin, and others), but, in accordance with Rom 16:5 , 1Co 16:19 , Phm 1:2 , of a portion of the Laodicean church , which held its separate meetings in the house of Nymphas. In that case, however, the persons here saluted would have been already included among . The plural by no means warrants the ascribing the origin of Col 4:15 to an unseasonable reminiscence of 1Co 16:19 and Rom 16:5 , perhaps also of Phm 1:2 (Holtzmann). What a mechanical procedure would that be!
The personal name Nymphas itself, which some with extreme arbitrariness would take as a symbolic name (Hitzig, comp. Holtzmann), is not elsewhere preserved, but we find Nymphaeus, Nymphodorus, Nymphodotus , and Nymphius , also Nymphis .
[178] Nymphas appears to have been specially well known to the apostle, and on friendly terms with him; perhaps a , who was now for a season labouring in the church at Laodicea.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
Ver. 15. Salute the brethren ] Christianity is no enemy to courtesy. It removes not, but rectifies it.
The brethren which are in Laodicea ] There God had his remnant, there Christ was Amen, the faithful and true witness, and there there were such as by a new creation of God were begotten again, even among so careless a multitude, Rev 3:14 . There remain in Constantinople at this day above 20 churches of Christians; and in Thessalonica above 30, besides very many churches abroad in the province, &c. The whole country of Asia the Less, wherein stood Colosse, Laodicea, and Hierapolis, is now under the power and superstition of the Turk; yet no doubt God hath his remnant there. (Chytrae de statu Ecclesiar.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 17 .] Salutations to friends .
Fuente: Henry Alford’s Greek Testament
15 .] , before , as so often, selects one out of a numbe Laodicean brethren. The var. readings, , , appear to have arisen from the construction (see below) not being understood, and the alteration thus having been made to the singular, but in various genders, refers to : cf. Xen. Mem. i. 2. 62, : and see Bernhardy, p. 288; Khner ii. 419 b. On the spoken of, see note, Rom 16:5 .
Fuente: Henry Alford’s Greek Testament
Col 4:15 . may be masculine ( ) or feminine ( ). The Doric form, , is improbable; on the other hand the contracted form, , is rare. If is read, either is possible. Otherwise the decision is made by the choice between and . It seems probable that was due to change by a scribe who included . in the reference. And a scribe might alter the feminine, assuming that a woman could not have been mentioned in this way. The attestation of is very strong, though numerically slight. The Church in her house was a Laodicean Church, distinct apparently from the chief Church of the town.
Fuente: The Expositors Greek Testament by Robertson
Nymphas. Not mentioned elsewhere.
church, App-186.
in. Greek. kata. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
15-17.] Salutations to friends.
Fuente: The Greek Testament
Col 4:15. , Nymphas) of Laodicea, as may be collected from this passage. The house of Philemon was open to the congregations of believing Colossians, Phm 1:2.
Fuente: Gnomon of the New Testament
Col 4:15
Col 4:15
Salute the brethren that are in Laodicea,-Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colossae. Being near Colossae, the church would be exposed to the same perils.
and Nymphas,-Of Nymphas we know nothing, except from this passage. He was obviously a man of influence in the community and a worthy servant of the Lord.
and the church that is in their house.-Their evidently refers to Nymphas and his family. It was common enough for the church to meet in a private house since there were as yet no separate houses of worship. It is said that Priscilla and Aquila had such both in their house in Rome (Rom 16:5) and in Ephesus (1Co 16:19), and that Philemon had such in his house at Colossae (Phm 1:2). It was customary for the brethren who had large and convenient houses to gather portions of the whole community in these.
Fuente: Old and New Testaments Restoration Commentary
Laodicea: Col 4:13
the church: Rom 16:5, 1Co 16:9, Phm 1:2
Reciprocal: 1Co 16:19 – the church Col 2:1 – at 2Ti 4:10 – Demas Rev 1:11 – Laodicea
Fuente: The Treasury of Scripture Knowledge
(Col 4:15.) , , . The various readings in the verse are not very important. Some read as a female name, and write , like B, in agreement of gender. Others, for the opposite reason, support the form ; while A, C, and others, read , but seems to have highest authority. Salute the brethren in Laodicea, and Nymphas, and the church in his house. The Colossian church was, in the apostle’s name, to salute the sister church in Laodicea, especially not forgetting in such a greeting Nymphas, and the church in his house. The first points out Nymphas as worthy of distinction, and probably the last introduces the explanation. The church in his house could not, as Bhr supposes, be the whole Laodicean church; nor can the words, as some of the Greek Fathers opine, mean simply the family of Nymphas, all of whom were Christians. Some portion of the Laodicean believers, for what reason we know not, statedly met for worship in the house of Nymphas; and Meyer has shown that if were the right reading, as he thinks it is, such a use of the plural is not against Greek usage.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 4:15. The salutations of this verse are general as a whole, but Paul makes some specifications. Laodicea is mentioned in verse 13, and Nymphas was a disciple in that city. The original for house sometimes means “the inmates of a house, the family.” This disciple had a group of others in his house who composed the church in that city, and Paul sends greetings to it through the Colossian brethren.
Fuente: Combined Bible Commentary
Col 4:15. Salute the brethren that are at Laodicea. A natural message, owing to the proximity of the two places; see Introduction, 1.
And Nymphas; evidently an inhabitant of Laodicea, thus singled out. It is most natural to regard the name as masculine, but it may be that of a woman. The Vatican manuscript favors the feminine form, and reads her in the added clause. But the reading their is the more probable one, his and her being corrections made to avoid the difficulty of the plural pronoun after a singular noun. Westcott and Hort, as usual, follow the Vatican manuscript
The church that is in their house; see above. On these household churches, see Rom 16:5, etc. Their refers to Nymphas and his family, but the Church does not include all the believers at Laodicea; nor may we suppose that this was a small community of Christians in the neighborhood of that city. A certain number of the Laodicean believers met for worship at the house of Nymphas, and for reasons, unknown to us, a special greeting is sent to them.
Fuente: A Popular Commentary on the New Testament
Our apostle had sent the salutations of others to them before, he sends his own now.
1. Generally to all the Christian brethren which were in Laodicea, to whom he directs this epistle to be read in the next verse. Now, to prepare them to hear it with greater attention, he sends salutations particularly to them, Salute the brethren in Laodicea. No particular people must desire or expect to monopolize and engross the whole of a minister’s affections to themselves; but as he is the minister of the catholic church, so it is both his duty and desire, that all particular churches, yea, individual Christians, should share in his affectionate love towards them, in his care and concern for them. He salutes Nymphas in particular, a person perhaps very eminent for piety and charity, as may be gathered from the following words, And the church which is in his house.
By which, 1. Understand his family and houshold, who were so piously instructed, so religiously governed, so devoutly disposed, as if they had been a church.
Learn thence, That masters of families should train up their houshold in religion and godliness, instructing, reproving, exhorting, all that are under their care, that their house may deserve the name of a church; The church which is in his house.
2. Some by the church in his house, understand a material house, or some particular room in his house, which he had given to a certain number of Christians for a place of public worship. Although the church, in the apostle’s time, had not the countenance of civil authority, to provide either places for worship, or maintenance for ministers; yet such fervour of zeal was found in the breasts of Christians, that then, such as were of ability, wanted not for inclination to contribute largely and freely unto both; charity moved to give more then, than force of law can compel and constrain now; Nymphas gives his house to be a place of public worship to the church. See the learned Mr. Mede on 1Co 11:22.
Fuente: Expository Notes with Practical Observations on the New Testament
15. Nymphas and other brethren in Laodicea and the Church in their house (as the Christian in the apostolic age had no church edifice) also received Christian greetings.
Fuente: William Godbey’s Commentary on the New Testament
“Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.”
I applaud this man for having a church in his home. This is one of the most disruptive of occurrences, but probably the most blessed of ministries to have. We had a church meet in our home for several months and even though there were some definite difficulties it was a most rewarding thing to open our home to the believers to assist in their spiritual nourishment.
I believe it gave much more warmth for our fellowship as well as the learning times.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
C. Greetings to others 4:15-17
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In addition to the neighboring Laodicean Christians, Paul sent greetings to Nympha, possibly the hostess of a Laodicean house-church. There is no evidence that Christians met in church buildings until the third century. [Note: Lightfoot, p. 241.] The early Christians seem to have chosen their meeting places on the basis of convenience and expediency.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 4
CLOSING MESSAGES
Col 4:15-18 (R.V.)
THERE is a marked love of triplets in these closing messages. There were three of the circumcision who desired to salute the Colossians; and there were three Gentiles whose greetings followed these. Now we have a triple message from the Apostle himself-his greeting to Laodicea, his message as to the interchange of letters with that Church, and his grave, stringent charge to Archippus. Finally, the letter closes with a few hurried words in his own handwriting, which also are threefold, and seem to have been added in extreme haste, and to be compressed to the utmost possible brevity.
I. We shall first look at the threefold greeting and warnings to Laodicea.
In the first part of this triple message we have a glimpse of the Christian life of that city. “Salute the brethren that are in Laodicea.” These are, of course, the whole body of Christians in the neighbouring town, which was a much more important place than Colossae. They are the same persons as “the Church of the Laodiceans.” Then comes a special greeting to “Nymphas,” who was obviously a brother of some importance and influence in the Laodicean Church, though to us he has sunk to be an empty name. With him Paul salutes “the Church that is in their house” (Rev. Ver.). Whose house? Probably that belonging to Nymphas and his family. Perhaps that belonging to Nymphas and the Church that met in it, if these were other than his family. The more difficult expression is adopted by preponderating textual authorities, and “his house” is regarded as a correction to make the sense easier. If so, then the expression is one of which in our ignorance we have lost the key, and which we must be content to leave unexplained.
But what was this “Church in the house”? We read that Prisca and Aquila had such both in their house in Rome {Rom 16:5} and in Ephesus, {1Co 16:19} and that Philemon had such in his house at Colossae. It may be that only the household of Nymphas is meant, and that the words import no more than that it was a Christian household; or it may be, and more probably is, that in all these cases there was some gathering of a few of the Christians resident in each city, who were closely connected with the heads of the household, and met in their houses, more or less regularly, to worship and to help one another in the Christian life. We have no facts that decide which of these two suppositions is correct. The early Christians had, of course, no buildings especially used for their meetings, and there may often have been difficulty in finding suitable places, particularly in cities where the Church was numerous. It may have been customary, therefore, for brethren who had large and convenient houses, to gather together portions of the whole community in these. In any case, the expression gives us a glimpse of the primitive elasticity of Church order, and of the early fluidity, so to speak, of ecclesiastical language. The word “Church” had not yet been hardened and fixed to its present technical sense. There was but one Church in Laodicea, and yet within it there was this little Church-an imperium in imperio- as if the word had not yet come to mean more than an assembly, and as if all arrangements of order and worship, and all the terminology of later days, were undreamed of yet. The life was there, but the forms which were to grow out of the life, and to protect it sometimes, and to stifle it often, were only beginning to show themselves, and were certainly not yet felt to be forms. We may note, too, the beautiful glimpse we get here of domestic and social religion.
If the Church in the house of Nymphas consisted of his own family and dependents, it stands for us as a lesson of what every family, which has a Christian man or woman at its head, ought to be. Little knowledge of the ordering of so-called Christian households is needed to be sure that domestic religion is woefully neglected today. Family worship and family instruction are disused, one fears, in many homes, the heads of which can remember both in their fathers houses; and the unspoken aroma and atmosphere of religion does not fill the house with its odour, as it ought to do. If a Christian householder have not “a Church in his house,” the family union is tending to become “a synagogue of Satan.” One or other it is sure to be. It is a solemn question for all parents and heads of households, What am I doing to make my house a Church, my family a family united by faith in Jesus Christ?
A like suggestion may be made if, as is possible, the Church in the house of Nymphas included more than relatives and dependents. It is a miserable thing when social intercourse plays freely round every other subject, and tabooes all mention of religion. It is a miserable thing when Christian people choose and cultivate society for worldly advantages, business connections, family advancement, and forevery reason under heaven-sometimes a long way under-except those of a common faith, and of the desire to increase it.
It is not needful to lay down extravagant, impracticable restrictions, by insisting either that we should limit our society to religious men, or our conversation to religious subjects. But it is a bad sign when our chosen associates are chosen for every other reason but their religion, and when our talk flows copiously on all other subjects, and becomes a constrained driblet when religion comes to be spoken of: Let us try to carry about with us an influence which shall permeate all our social intercourse, and make it, if not directly religious, yet never antagonistic to religion, and always capable of passing easily and naturally into the highest regions. Our godly forefathers used to carve texts over their house doors. Let us do the same in another fashion, so that all who cross the threshold may feel that they have come into a Christian household, where cheerful godliness sweetens and brightens the sanctities of home.
We have next a remarkable direction as to the interchange of Pauls letters to Colossae and Laodicea. The present Epistle is to be sent over to the neighbouring Church of Laodicea-that is quite clear. But what is “the Epistle from Laodicea” which the Colossians are to be sure to get and to read? The connection forbids us to suppose that a letter written by the Laodicean Church is meant. Both letters are plainly Pauline epistles, and the latter is said to be “from Laodicea,” simply because the Colossians were to procure it from that place. The “from” does not imply authorship, but transmission. What then has become of this letter? Is it lost? So say some commentators; but a more probable opinion is that it is no other than the Epistle which we know as that to the Ephesians. This is not the occasion to enter on a discussion of that view. It will be enough to notice that very weighty textual authorities omit the words “In Ephesus,” in the first verse of that Epistle. The conjecture is a very reasonable one, that the letter was intended for a circle of Churches, and had originally no place named in the superscription, just as we might issue circulars “To the Church in,” leaving a blank to be filled in with different names. This conjecture is strengthened by the marked absence of personal references in the letter, which in that respect forms a striking contrast to the Epistle to the Colossians, which it so strongly resembles in other particulars. Probably, therefore, Tychicus had both letters put into his hands for delivery. The circular would go first to Ephesus as the most important Church in Asia, and thence would be carried by him to one community after another, till he reached Laodicea, from which he would come further up the valley to Colossae, bringing both letters with him. The Colossians are not told to get the letter from Laodicea, but to be sure that they read it. Tychicus would see that it came to them; their business was to see that they marked, learned, and inwardly digested it.
The urgency of these instructions that Pauls letters should be read reminds us of a similar but still more stringent injunction in his earliest epistle, {1Th 5:27} “I charge you by the Lord, that this epistle be read unto all the holy brethren.” Is it possible that these Churches did not much care for Pauls words, and were more willing to admit that they were weighty and powerful, than to study them and lay them to heart? It looks almost like it. Perhaps they got the same treatment then as they often do now, and were more praised than read, even by those who professed to look upon him as their teacher in Christ!
But passing by that, we come to the last part of this threefold message, the solemn warning to a slothful servant.
“Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.” A sharp message that-and especially sharp, as being sent through others, and not spoken directly to the man himself. If this Archippus were a member of the Church at Colossae, it is remarkable that Paul should not have spoken to him directly, as he did to Euodia and Syntyche, the two good women at Philippi, who had fallen out. But it is by no means certain that he was. We find him named again, indeed, at the beginning of the Epistle to Philemon, in such immediate connection with the latter, and with his wife Apphia, that he has been supposed to be their son. At all events, he was intimately associated with the Church in the house of Philemon, who, as we know, was a Colossian. The conclusion, therefore, seems at first sight most natural that Archippus too belonged to the Colossian Church. But on the other hand the difficulty already referred to seems to point in another direction; and if it be further remembered that this whole section is concerned with the Church at Laodicea, it will be seen to be a likely conclusion from all the facts that Archippus, though perhaps a native of Colossae, or even a resident there, had his “ministry” in connection with that other neighbouring Church.
It may be worth notice, in passing, that all these messages to Laodicea, occurring here, strongly favour the supposition that the epistle from that place cannot have been a letter especially meant for the Laodicean church, as, if it had been, these would have naturally been inserted in it. So far, therefore, they confirm the hypothesis that it was a circular.
Some may say, Well, what in the world does it matter where Archippus worked? Not very much perhaps; and yet one cannot but read this grave exhortation to a man who was evidently getting languid and negligent, without remembering what we hear about Laodicea and the angel of the Church there, when next we meet it in the page of Scripture. It is not impossible that Archippus was that very “angel,” to whom the Lord Himself sent the message through His servant John, more awful than that which Paul had sent through his brethren at Colossae, “Because thou art neither cold nor hot, I will spue thee out of My mouth.”
Be that as it may, the message is for us all. Each of us has a “ministry,” a sphere of service. We may either fill it full, with earnest devotion and patient heroism, as some expanding gas fills out the silken round of its containing vessel, or we may breathe into it only enough to occupy a little portion, while all the rest hangs empty and flaccid. We have to “fulfil our ministry.”
A sacred motive enhances the obligation-we have received it “in the Lord.” In union with Him it has been laid on us. No human hand has imposed it, nor does it arise merely from earthly relationships, but our fellowship with Jesus Christ, and incorporation into the true Vine, have laid on us responsibilities, and exalted us by service.
There must be diligent watchfulness in order to fulfil our ministry. We must take heed to our service, and we must take heed to ourselves. We have to reflect upon it, its extent, nature, imperativeness, upon the manner of discharging it, and the means of fitness for it. We have to keep our work ever before us. Unless we are absorbed in it, we shall not fulfil it. And we have to take heed to ourselves, ever feeling our weakness and the strong antagonisms in our own natures which hinder our discharge of the plainest, most imperative duties.
And let us remember, too, that if once we begin, like Archippus, to be a little languid and perfunctory in our work, we may end where the Church of Laodicea ended, whether he were its angel or no, with that nauseous lukewarmness which sickens even Christs long suffering love, and forces Him to reject it with loathing.
II. And now we come to the end of our task, and have to consider the hasty last words in Pauls own hand. We can see him taking the reed from the amanuensis and adding the three brief sentences which close the letter. He first writes that which is equivalent to our modern usage of signing the letter-“the salutation of me Paul with mine own hand.” This appears to have been his usual practice, or, as he says in 2Th 3:17, it was “his token in every epistle”-the evidence that each was the genuine expression of his mind. Probably his weak eyesight, which appears certain, may have had something to do with his employing a secretary, as we may assume him to have done, even when there is no express mention of his autograph in the closing salutations. We find, for example, in the Epistle to the Romans no words corresponding to these, but the modest amanuensis steps for a moment into the light near the end: “I Tertius, who write the epistle, salute you in the Lord.”
The endorsement with his name is followed by a request singularly pathetic in its abrupt brevity, “Remember my bonds.” This is the one personal reference in the letter, unless we add as a second, his request for their prayers that he may speak the mystery of Christ, for which he is in bonds. There is a striking contrast in this respect with the abundant allusions to his circumstances in the Epistle to the Philippians, which also belongs to the period of his captivity. He had been swept far away from thoughts of self by the enthusiasm of his subject. The vision that opened before him of his Lord in His glory, the Lord of Creation, the Head of the Church, the throned helper of every trusting soul, had flooded his chamber with light, and swept guards and chains and restrictions out of his consciousness. But now the spell is broken, and common things reassert their power. He stretches out his hand for the reed to write his last words, and as he does so, the chain which fastens him to the Praetorian guard at his side pulls and hinders him. He wakes to the consciousness of his prison. The seer, swept along by the storm wind of a Divine inspiration, is gone. The weak man remains. The exhaustion after such an hour of high communion makes him more than usually dependent; and all his subtle, profound teachings, all his thunderings and lightnings, end in the simple cry, which goes straight to the heart,
“Remember my bonds.”
He wished their remembrance because he needed their sympathy. Like the old rags put round the ropes by which the prophet was hauled out of his dungeon, the poorest bit of sympathy twisted round a fetter makes it chafe less. The petition helps us to conceive how heavy a trial Paul felt his imprisonment to be, little as he said about it, and bravely as he bore it. He wished their remembrance too, because his bonds added weight to his words. His sufferings gave him a right to speak. In times of persecution confessors are the highest teachers, and the marks of the Lord Jesus borne in a mans body give more authority than diplomas and learning. He wished their remembrance because his bonds might encourage them to steadfast endurance if need for it should arise. He points to his own sufferings, and would have them take heart to bear their lighter crosses and to fight their easier battle.
One cannot but recall the words of Pauls Master, so like these in sound, so unlike them in deepest meaning. Can there be a greater contrast than between “Remember my bonds,” the plaintive appeal of a weak man seeking sympathy, coming as an appendix, quite apart from the subject of the letter, and “Do this in remembrance of Me,” the royal words of the Master? Why is the memory of Christs death so unlike the memory of Pauls chains? Why is the one merely for the play of sympathy, and the enforcement of his teaching, and the other the very centre of our religion? For one reason alone. Because Christs death is the life of the world, and Pauls sufferings, whatever their worth, had nothing in them that bore, except indirectly, on mans redemption. “Was Paul crucified for you?” We remember his chains, and they give him sacredness in our eyes. But we remember the broken body and shed blood of our Lord, and cleave to it in faith as the one sacrifice for the worlds sin.
And then comes the last word: “Grace be with you.” The apostolic benediction, with which he closes all his letters, occurs in many different stages of expression. Here it is pared down to the very quick. No shorter form is possible-and yet even in this condition of extreme compression, all good is in it.
All possible blessing is wrapped up in that one word, Grace. Like the sunshine, it carries life and fruitfulness in itself. If the favour and kindness of God, flowing out to men so far beneath Him, who deserve such different treatment, be ours, then in our hearts wilt be rest and a great peacefulness, whatever may be about us, and in our characters will be all beauties and capacities, in the measure of our possession of that grace.
That all-producing germ of joy and excellence is here parted among the whole body of Colossian Christians. The dew of this benediction falls upon them all-the teachers of error if they still held by Christ, the Judaisers, the slothful Archippus, even as the grace which it invokes will pour itself into imperfect natures and adorn very sinful characters, if beneath the imperfection and the evil there be the true affiance of the soul on Christ.
That communication of grace to a sinful world is the end of all Gods deeds, as it is the end of this letter. That great revelation which began when man began, which has spoken its complete message in the Son, the heir of all things, as this Epistle tells us, has this for the purpose of all its words-whether they are terrible or gentle, deep or simple-that Gods grace may dwell among men. The mystery of Christs being, the agony of Christs cross, the hidden glories of Christs dominion are all for this end, that of His fulness we may all receive, and grace for grace. The Old Testament, true to its genius, ends with stern onward-looking words which point to a future coming of the Lord and to the possible terrible aspect of that coming “Lest I come and smite the earth with a curse.” It is the last echo of the long drawn blast of the trumpets of Sinai. The New Testament ends, as our Epistle ends, and as we believe the weary history of the world will end, with the benediction: “The grace of our Lord Jesus Christ be with you all.”
That grace, the love which pardons and quickens and makes good and fair and wise and strong, is offered to all in Christ. Unless we have accepted it, Gods revelation and Christs work have failed as far as we are concerned. “We therefore, as fellow workers with Him, beseech you that ye receive not the grace of God in vain.”