Colossians 4

‘If ye then (says he) be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection,” fix your mind and heart, ‘‘on things above,’’ where Christ is, and where your feternal] life is hidden with “ him, in the bosom of God,’’ beyond the reach of fear or danger. But fix not your heart on things below, where you ‘‘ have no continuing city,” and from whence you are liable to be summoned without an hour’s notice. But mortify all your earthly pleasures, and indulge not in any of these things “ for which the wrath of God cometh on the children of disobedience.” He then reminds them, that though they were by nature _ Gentiles, that would by no means lessen their interest in Christ; for there are no nationalities in the Christian religion, but ‘‘ Christ is allandin all.”’ He is every thing to the believer, and to every believer he is the same.

He then exhorts them to imitate’ the mercy of God, and the compassion of Christ; forgiving one another as freely and gratuitously as Christ had forgiven them; and to “let the peace of God preside” in all their internal deliberations, and in all their social meetings. So, instead of seeking to the vain and sinful pleasures of the world for amusements or diversions, to let “the word of Christ,”’ that is, his heavenly doctrine, (and perhaps some carts of Matthew’s Gospel were now getting into circulation,) dwell in them richly; to be frequent in recollecting his divine sayings, and in rehearsing them to one another. And if you wish to exhilarate and animate your minds, or each others teach and admonish ‘‘ one another in psalms, and hymns, an spiritual songs, singing with grace in your hearts to the Lord.”

This passage appears to refer to such meetings for devotion and mutual instruction as the apostle had mentioned in his first epistle to the Corinthians, (Chap. xiv. 26,) when each member produced a devotional psalm, a doctrinal discourse, a prophecy, or the interpretation of a prophecy. This seems to e what the apostle elsewhere calls speaking ta themselves, or to one another, “in psalms, and hymns, ana spiritual songs;”’ each being anxious to contribute something to the general edification, and to advance the divine glory. Only he cautions them to admit no secular or profane mixtures in their religious meetings—no worldly business—no political diseussion—no secular odes, much less wanton or profane songs.

But, ‘‘ whatsoever ye do, in word or deed, (says he,) do all in the name of the Lord Jesus, giving thanks to God, even the Father, by him.’’ The concluding verses, exhorting to Christian and moral duties, are so similar to those in the last chapter of the Epistle to the Ephesians, that we shall only refer to our exposition of that chapter. Chap. LV. Ver. 1-18. Exhortations to prayer and Christian conduct; with notice of several esteemed fellow-labourers. —Prayer is certainly one of the most important of Christian duties, and one of the most estimable of Christian privileges. It opens a communication between earth and heaven; drawing up the soul to God, and drawing down the blessings of his race.

It is a duty of universal interest; for even an apostle, and, for labours and talents, the chief of them,) was earnest in requesting an interest in the prayers of his brethren of Colosse. Until we get within the veil, we shall never know the efficacy of those odours (which are the prayers of saints) presented by the twenty-four elders to the Lamb, (Rey. v. 8,) and which doubtless owe their acceptability to their being presented through his hands, and from the incense which he offers with them. eles The next exhortation is, to “ walk in wisdom towards them that are without;” that is, without the pale of the church, meaning their Pagan neighbours and acquaintances; a most important precept, in the observance of which, two ext emes are to be avoided.

1. We must not obtrude our religion unseasonably upon them—‘‘ We must not cast our pearls before swine.” (Mati. vii. 6.) Religion is not adapted for hours of gayety, amusement, or conviviality. On the contrary, we must not disguise or conceal our religion. as if we were ashamed of it. We are intended to be lights to the world, and our light should so shine, that men may “see our good works,” and nowing the principle from hich they spring, “ glonfy our Father who is in heaven.” Our speech also should be always with grace, “ seasoned with salt,” by which the heathen meant wit; but our speech is to be seasoned with wisdom, prudence, and the unction of the Saviour’s name; for “his name is as ointment poured forth.”’ Thus may Christians put to silence the ignorance and reproaches of the world.

Of the brethren here mentioned, several have been named before; as Tychicus, in the close of the last Epistle. Of Onesimus, we shall have a full account in the Epistle to Philemon. Aristarchus was a Macedonian of Thessalonica, who accompanied Paul into Greece, into Asia, and to Rome, and who is said to have been beheaded by Nero, at the same time with Paul. ((Acts 19:29); xx. 4; xxvii. 2.) Marcus, or Mark, here mentioned, should be distinguished from Mark the Evangelist; but Jesus, called Justus, is believed to be the same as Joseph Barsabas, one of the seventy disciples, and whom Peter proposed as a candidate for the vacant apostleship after the death of Judas, ((Acts 1:23).) The name Justus was doubtless added, in respect to the remarkable uprightness of his character.

These were all “of the circumcision,’ that is, Jews; but the following are considered as Gentiles:—Of Luke, see the introduction to that Evangelist, where we have considered him as a physician of Antioch. Of Epaphras, who was a minister of their own, Paul speaks most affectionately, both here and in the opening of the Epistle; but of Nymphas we know nothing, as he is only here named. The hint to Archippus seems to imply, that he needed such an admonition. but Demas has a black mark upon his character, in 2 Tim. lv. 10. Whether or not Paul wrote any distinct Epistle to the Lacdiceans, or from Laodicea, as our present text reaas, (ver. 16,) we may draw from this passage the following fact—that it was customary, even from the beginning, to read the apostolical Epistles in the churches, and that the churches who received such Epistles were in the habit of handing them for perusal to their sister churches; which shows the high esteem in which they were then held as inspired writings, since it is an honour letra: as we believe, to no private writings, except some few of the apostolical fathers.

(See (1 Thessalonians 5:27).) your sake, 6 And ye became | followers of us, and of the Lord, having received the word in much af. | “é: fliction, with joy " of the Holy Ghost: 7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded “out the word of the Lord not. only in Macedonia and Achaia, but also in every place °your faith to God- Cnapr. I. Ver. 1—10. Paul’s prayers and thanksgiving for the Thessalonians.—The Epistles to this church, though placel so late by our translators, are generally allowed to have deen the first written, and not later than A. D. 52, or, at the latest, 54, which is about ten years earlier than most of the preceding. “ Silas and Timothy, with St.

Paul, had preached the gospel to the Jews at Thessalonica,” a considerable sea- Be town, and the metropolis of Macedonia, ((Acts 17:1).) ut they were interrupted in this work, and compelled to leave the city, by the persecution there raised against them: they then proceeded to Berea, whither they were followed by the same unbelieving Jews. St. Paul then went to Athens; but Silas and Timothy remained at Berea, till they received orders from Paul to follow him to that city, ((Acts 17:15).) Timothy, we learn, ((1 Thessalonians 1:2),) was then immediately despatched to Thessalonica, and it is most probable (that) Silas accompa nied him…. It is not, however, expressly stated low Silas was employed at this time: they both rejoined Paul at Corinth, and it is natural to suppose they there gave him a full account of their labours and thew sufferings.

((Acts 18:5).) That this Epistle ‘‘ was written from Corinth in the year 51, or soon after, may be considered as almost the unanimous opinion of commentators, although the particular occasion is disputed. The gereral object of the Epistle is certainly to confii the Thessalonians in their faith, by enforcing the evidences of the Christian religion, while Paul opposes some opinions held by the heathen.” (Preb. Townsend’s New Test. Arranged.) _. This first chapter is thought to have particular reference to the evidence of miracles which St. Paul wrought amongst them; we cannot, however, conceive that his expression, “ Our gospel came unto you, not in word only, but in power,’ refers merely’ to miraculous powers, though they certainly must be included.

The influence. of the Holy Ghost was apparent, not onlyin the miracles which Paul wrought, but also as Doddridge expresses it, in“ the very deep and powerful impressions” it made upon their hearts, and in that ‘full assurance” with which it was attended; being received ‘in much affliction” by the persecution of the Jews, and with that spiritual joy, with which the Holy Ghost supported them, and rendered them triumphant over all the malice of their enemies. So that they became in these respects examples to all in Macedonia and Achaia, through which they rapidly spread abroad _the good tidings of salvation; and these were rendered the more efficacious, from the evidence which the Thessalonians gave of its power and efficacy in their own lives and conversations; being turned from the worshipping of dumb idols, “ to serve the living and true God;”

and waiting for the return from heaven of his Son Jesus, who delivereth from the wrath to core.. “ We see here, (says the excellent Doddridge,) a compen dious view of the Christian character. It is to turn from Eisley r Mat.3.7. of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust * with the gospel, even so we speak; not b Ae.17.2,3. as pleasing men, but God, which trieth our ce Jude 3. d 2 Pe.1.16. el TiLll, 5 For neither ‘ at any time used we flattering f 2Co.2.17, words, as ye know, nor a cloak of covetouss 44 ness; God is witness: 6 Nor of men £ sought we glory, neither of from every thing which we have loved ana esteemed, pursued, and trusted, in an irregular degree, to serve the living and true God, under a reai sense of his infinite perfections and glories.

It is turning also to Jesus, his Son, as saving us ‘from the wrath to come;’ from a deep conviction of our being justly exposed to wrath, by our transgressions against God, to seek rescue and refuge in Christ, as delivering us from it by his atonement and grace, and completing that deliverance by almighty power in the day of his final triumph “Tf this be the effect of our receiving the gospel, it will evidently prove that itis ‘come to us, not in word only, but in power, and in the Holy Ghost; and it may give us abundant assurance of our interest in God, and cause us, by the happiest tokens, to know our. election in him.”

Notes on the verses

Chap. IV. Ver. 1. Masters, give, &e.—J. Edwards justly remarks, that this verse should have been attached to the preceding chapter. Ver. 3. A door of wtterance.—Sce (1 Corinthians 16:9), and the references there.– (‘The term door is used metaphorically for an entrance to any ope eage foe oc: casion or opportunity of doing any thing; and consequently, ao brat utterance” is an opportunity of preaching the gospel successfully. — ee “the doors of friendship are epened;” there is new an opportunity ef recon sili. Sster. ciliation. }—Bags 1819 Ver. 7. Tychicus.—See (Ephesians 6:21-22). From comparing these passages, and the many parallel places between this Epistle and that to the Ephesians, it has been inferred that they were written about the same time, and probably sent together.

See Doddridge. Ver. 12. Perfect and complete in all the will of God.—Which expression seems equivalent to that in (2 Timothy 3:17); ‘‘ Thoroughly furnished to every good work.” Ver. 13, Laodicea and them in. Hierapolis.—_[Laodicea and Hierapolis were both cities of Phrygia in Asia Minor, between which, and equi-distant from each, was situated Culossé. Laodicea was situated near the Lycus, about 63 miles east of Ephesus; and became one of the largest and richest towns in Phrygia. vying in power with the maritime cities. It is now casied Eski-hissar, the vid castle; and besides the whule surface within the city’s [Tue Epistle to the Colossians, and the two preceding Epistles, which were written during the imprisonment of St.

Paul, and about the same time, are remarkable for a peculiar pathos and ardour, or rapture, as some have termed it, which is generally ascribed to the extraordinary consolations enjoyed by the Apostle during his sufferings for the sake of Christ. Critics have justly remarked, that the style of the Epistle to the Ephesians is exceedingly elevated, and corresponds with the state of the Apostle’s mind at the time of writing. Overjoyed with the account which their messenger brought him of the steadfastness of their faith, and the ardency of their love to all the saints, and transported with the consideration of the unsearchable wisdom of God displayed in the work of man’s redemption, and of his arnazing love towards the Gentiles, in introducing them, as fellow heirs with the Jews, into the kingdom of Christ, he soars into the most exalted contemplation of these sublime topics, and gives ullerance to his thoughts in language at once rich and varied.

Grotius affirms, that “it expresses the most sublime matters contained in it, in terms more sublime than are to be found in any human language.’ This character, adds Macknight, ‘is so just, that no real Christian can read the doctrinal part of the THE FIRST EPISTLE OF PAUL THE {THE Gospel was first preached at T’hessalonica by St. Paul, accompanied by Silas and Timothy, with such success, that it excited the envy and indignation of the unbelieving Jews, who having stirred up a violent persecution against them, they were forced to flee to Berea, and thence to Athens, ((Acts 17:2-15),) from which city he proceeded to Corinth. Having thus been prevented from again ee e Thessalonians as he had intendéd, (ch.

ii. 17, 18,) wall being strewed with pedestals and fragments, the ruins of an amphitheatre, a magnificent odeum, and other public buiidings, attest its former splendour and magnificence. But, when visited by Chandler, all was silence and soli tude; and a fox, first discovered by his ears peeping over a brow. was the only inhabitant of Laodicea. Hierapolis, now Pambouk- Kalesi, was situated, according to the Itinerary, six miles N. of Laodicea » and its ruins are now about a mile and a half in circumference. }-~ Bagste?. Ver. 16. From Laodicea.—Those whu contend that Paul wrote to the Laodiceans, understand this of that Epistle, to be received from them, which seems an unnatural construction: J.

Edioards therefore ougecats, that it was the first Fpistle to Timothy to which the apostle refers, and which, by the superseription, appears to have been written from that city. ‘This we consider as much the most easy and natural solution of the difficulty. Epistle to the Ephesians, without being impressed and roused by it, as by the sound of a trumpet.” The style of the Epistle to the Philippians is very animated, pleasing, and easy; every where bearing evidence of that contented state of mind in which the Apostle then was, and of his great affection for the people. Ii has been observed as remarkable, that the Epistle to the Church of Philippi is the only one, of all St. Paul’s letters to the churches, in which not one censure is expressed or implied against any of its members; but, on the con trary, sentiments of unqualified commendation and confidence + pervade every part of this Epistle.

The language of the Epistle to the Colosszzns is bold and energetic; the sentiments grand; and the conceptions vigorous and majestic. Whoever, says Michaelis, would understand the Epistles to the Ephes‘ans and Colossians must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by tho parallel passages in the other Epistles. Yet, though there is a great similarity, the Epistle to the Colossians contains many things which are not to be found in that to the Ephesians. }—Bagster. APOSTLE TO THE THESSALONIANS. he sent Silas and Timothy to Thessalonica in his stead, (ch.

ii. 6;) who having, on their return to him at Corinth, given such a favouralle account of their state as filled him with joy and gratitude, ((Acts 17:14-15); xviii.5,) he wrote this Epistle to them from that city, (and not from Athens, as stated in the spurious postseript,) A. D. 52, to confirm them in their faith aud to excite them to a holy conversation becomiug the dignity of their high and holy calling. J—£. CuHap. I. Ver. 1. Si/vanus.—[Silas, or Silvanus, and Timothy, did not come to the Apostle, when driven from Thessalonica and Berea, till after his arrival at Athens, nor did they continue with him in that. city, being sent speedily back to Thessalonica, (ch. iii. 1. Ac. xvii, 10—15;) which shows that this Epistle could not have been written from Athens, but from Corinth, where they aflerwards.

ejoined him: (Acts 18:1-6).|—Bagster. Jer. 3. Your work of faith, &c.—‘ All these are plainly Hebraisms for active faith, laborious love, and patient hope.” Doddridge, f Ver. 8. In. Macedonia and Achaia.—These were the parts he travelied through in lis way to Cora) ae in.—Doddridge, ‘‘ What kind of eneres Il. Ver. 1. Not in vain.—“ Not without important consequences and ce ee i contention.—Macknight, ** Amidst a great combat.” | See note on Colossians ii, 2. 4 ins