is, as Meyer says, "much too rash.' Any man's style is likely to vary in different writings. And the likenesses to Paul's other writings are so great and numerous that they only serve to emphasize the differences. A forger would have been likely to produce a much more clever imitation, if he wished to succeed. But no forger could have expressed such thought as is here. The trick of style may be caught, but the live personality no man can steal. The great Apostle to the Gentiles lives and moves in every passage of this short but characteristic letter. It is vigorous in method, elevated in thought, profound in conception, clear in doctrine, warm in feeling-in a word, Paul's throughout. 2. The course of thought in the Epistle may be exhibited briefly, as follows: I. (1:1, 2.) In the opening salutation he declares his apostolic authority, associates Timothy with him, and greets the church at Colosse with the Apostolic Benediction. II. (1:3-8.) He expresses his gratitude to God, and his prayerful interest in them, because of the common treasure of the gospel which has been widely preached and is fruitful. III. (1:9–23.) He more particularly states the burden of his prayer for them: (1) That they should grow in wisdom and grace. (2) That they should be thankful to God for his saving grace in Christ. And this leads him (3) to set forth the pre-eminent glory of Christ as the Image of God, the Firstborn, the creative Power, the Head of the Church, the Saviour; and (4) to speak of their own reconciliation to God, and ultimate salvation by the gospel. IV. (1:24-29.) He is glad to suffer in this cause, (1) even filling up any lack in Christ's sufferings, in (2) carrying on his work as minister of the mystery of God's will, and (3) while preaching and warning all to accept the salvation in Christ. V. (2:1-7.) He tells of his deep interest in them and their brethren at Laodicea : (1) That the full blessing of the gospel knowledge might be theirs; (2) that they might not be led astray; (3) for though absent he rejoiced to be present with them in spirit; and so (4) he earnestly exhorts them to hold fast to Christ as they had been taught. VI. (2:8-23.) He is led now to warn them against the errors that he had heard were threatening them; namely, worldly rudiments, and not the knowledge of Christ, in whom dwells the plenitude of divine excellence. This error appears in three forms: (1) Legalism, 11-17. (2) False philosophy. 18, 19. (3) Asceticism, 20–23. VII. (3:1–17.) He now gives the true moral and spiritual principle, the antidote to all error in thought and practice, that is, heavenly-mindedness in Christ. And so he urges (1) the putting down of all low affections and wicked practices, and (2) the putting on of all elevated affections and good practices. VIII. (3:18-4:1.) Domestic relations are then considered, and the morals of the home-life enforced in the appropriate duties of wives, husbands, children, fathers, servants, masters. IX. (4:2-6.) Exhortation (1) to prayer in general, and particularly for himself in his work, and (2) to wisdom in demeanor toward those who are not believers. X. (4:7-18.) Personal matters occupy the rest of the letter: (1) How they should hear of his affairs; (2) salutations to and from different individuals; (3) his autograph salutation at the close. VI. TEXT. The text of Colossians is in some places difficult to settle, and some interesting questions of text-criticism arise. It appears desirable to discuss them in foot notes under the passages where the reading is doubtful, or incorrect in the text at the basis of the Common Version. The writer can claim only a very rudimentary acquaintance with the science of Text-Criticism, and offers here simply the results of his studies of such authorities as Westcott and Hort, Tischendorf (eighth edition), and the commentaries of Bishop Lightfoot, and of Meyer as revised by Franke. 1 Gr. the brother..............2 Or, to those that are at Colossæ, holy and faithful brethren in Christ......3 Or, God and the Father: THE TITLE.-In the older manuscripts the title is given simply "To the Colosssians"; in some, however, it reads, "To the Colassians." No one regards the title as part of the original autograph. The better manuscripts give Colassians in the title, and Colossians in ver. 2. This is the form adopted by Westcott and Hort and Lightfoot, though Tischendorf and Meyer and Franke use Colossians in both places. Ch. 1: 1, 2. THE ADDRESS. saints' by God's grace. At Colosse. Many manuscripts have the spelling "Colassae," but the best authorities favor the usual orthography, which is also that of the manuscripts of Herodotus and Xenophon in passages where the city is mentioned. It was a city of Phrygia on the river Lycus, a short distance (ten or twelve miles) above Laodicea. It receives complimentary notice from Xenophon in the "Anabasis." It is now in ruins, but there is a village called Chonos near the site. Little or nothing is known of the church at Colosse, beyond what the Epistle itself teaches. Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.1 This is the common salutation of the Epistles. 1. Paul, an apostle of Jesus Christ by the will of God, etc. In accordance with his established custom, the apostle begins by declaring his authority to speak for Christ. 'By the will of God'-not by men, nor by himself. It is a great claim that he invari-'Grace' is the favor, the blessing of God, espeably makes, and is not lightly to be passed by. And Timotheus our brother. Notice this association of Timothy (compare 2 Cor. 1: 1; Phil. 1: 1), who is not called "apostle," but 'our (the) brother.' 2. To the saints and faithful brethren in Christ. Or, since there is but one article, it may be read: 'To the holy and faithful brethren.' The point is of no great importance. They are called 'holy' or 'saints,' not because of any natural or acquired sanctity of their own, but because of God's saving mercy bestowed upon them in Christ. They were 'brethren in Christ,' 'faithful' in character, 1 The Revised Version, with Tischendorf, Westcott and Hort, Lightfoot, Meyer-Franke, omits the words 'and our Lord Jesus Christ' from the benediction. Manuscripts favoring the omission are B D K L, 17, 39, 46, and others. Chrysostom and Origen both notice and comment on the omission as unusual with Paul. The manuscripts (even ) which contain the addition were evidently manipulated by copyists to conform to the usual style. Clearly, therefore, the words should be omitted. cially in bestowing spiritual gifts; 'peace' is the peace of reconciliation with God, the abiding peace of a pardoned and justified soul. Compare Rom. 5 : 1. 3-5. THANKSGIVING. 3. We give thanks... praying. Apostolic example enforcing the precept of Phil. 4: 6. Question whether 'always' goes with 'give thanks' (Lightfoot, Meyer), or with "praying" (Bengel, Olshausen, Ellicott). I prefer the latter. The 'always' need not be pressed to literal exactness, but should certainly not be weakened down to nothing, as a mere rhetorical flourish.2 2 A variation, unimportant as to the sense, but interesting to critics, occurs here. It is what Westcott and Hort call a❝ ternary variation"—that is, there are three readings to choose from. It comes after evɣаρισтоÛμÉV ("we give thanks"); the question is, whether we should read, as in Received Text, (1) Tộ leŵ Kai Taтρi ("to the God and Father"); or (2), tậ beŵ Tŵ патρí; or (3), Tậ be Tатρì ("to God the Father," without "and," both the latter having to be rendered into English in the same way). No critical' edition (except Lachmann, Il 4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 4. Since we heard-Revised Version, better, "having heard of your faith," etc. The 'having heard' is the temporal, not causal, use of the participle. The news came through Epaphras (ver.-7), and was not a matter of personal knowledge on Paul's part. The occasion of this thanksgiving was their faith in Christ and love for the brotherhood. Truly, a sufficient ground for thanksgiving always. Their faith was "centred in Christ" (Ellicott); "resting on Christ" (Meyer). Which ye have is found in the most important manuscripts, and is therefore inserted in the Revised Version without italics. To all the saints. Their love was not confined to their own church and community of faith, but reached out to all who could truly be called 'saints.' 5. For the hope-Revised Version, "because of the hope"; probably better still, on account of the hope. This is not given as a second ground of thanksgiving, but as the reason of their love to all the saints, being the common tie of Christian brotherhood. Which is laid up for you in heaven (Revised Version, more correctly, "in the heavens")-that is, it awaits its complete fulfillment in heaven; also, the thought of its being safely kept may be involved. The hope is here in our hearts, but it also "entereth into that within the vail." Compare Rom. 8: 24, 25. Whereof ye heard before-by the ministry of A believe) adopts the second form, which is not very well supported, and may be left out. As between (1) and (3) the German scholars, Tischendorf, and Meyer-Franke, adopt (1) the common reading on the authority of C2 De EK LP; all cursives (Old Latin ?), Vulgate, several Fathers. The English school, on the contrary, Tregelles followed by Westcott and Hort and Lightfoot, adopt (3) on the authority of B C *, some manuscripts of Old Latin, Memphitic, Syriac, Ethiopic, Arabic; Augustine and Cassiodorus. This, as the shorter and more unusual reading, is preferable, besides giving a reasonable explanation of the other two. On these grounds, it is more likely the correct reading, and has been ac cepted by the Revised Version. 4 Jesus Christ, praying always for you, having heard of your faith in Christ Jesus, and of the love which 5 ye have toward all the saints, because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel, 6 which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of Epaphras and probably others. 'Before'— formerly, at first, before now. Lightfoot's suggestion of an allusion in the word to the later teaching of the heretics as contrasted with the earlier pure teaching of Epaphras is possible, but rather forced. In the word of the truth of the gospel. Many expositors construe appositionally, "the word of the truth, which is the gospel" but I think (with Meyer) that the thought is rather that the word is full of truth, and that the word of truth on this great topic is presented by the gospel. The gospel alone reveals the truth about this hope; the gospel alone makes it sure and steadfast." This mention of the word of the gospel naturally leads to the next thought: 66 6. THE PRESENCE AND POWER OF THE GOSPEL. 6. Which is come unto you, as it is in all the world; and bringeth forth fruit. The best manuscripts onit 'and' before 'bringeth,' and add "and increasing." 2 Accordingly, we should read with the Revised Version, "which is come unto you; even as it is also in all the world, bearing fruit and increasing." The gospel is thus described as having come, and being now a present reality, among the Colossians, and is affirmed to be existing as a fruit-bearing and growing power in all the world. In all the world'—as a general statement, not as in into the text by Revised Version, Tischendorf, MeyerFranke, on authority of and most other manuscripts, versions, and Fathers. External authority is strongly in favor of it. But Westcott and Hort and Lightfoot put it in brackets because omitted by B, and being possibly a "conflate" reading. The point is doubtful, but it is most likely correct to insert with Tischendorf and Revised Version. 2 Tischendorf, Westcott and Hort, Lightfoot, omit kai before ori on vastly preponderant authority. It is retained by Meyer-Franke on grammatical grounds, though slenderly supported. Westcott and Hort, Lightfoot, Tischendorf, Meyer-Franke, insert kaì av§avóμevov ("and increasing") on decisive manuscript and 1 Here the words "v ëxere (" which ye have ") are taken other authority. 7 As ye also learned of Epaphras our dear fellow servant, who is for you a faithful minister of Christ; 8 Who also declared unto us your love in the Spirit. 9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 7 God in truth; even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of 8 Christ on our behalf, who also declared unto us your love in the Spirit. 9 For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all 1 Many ancient authorities read your. every detail literally true. But even as a gen- | the person is the same. mean to say, 'since ye heard (the gospel), and knew the grace'? This is Meyer's view. I prefer to follow the Revised Version, with Lightfoot. The grace of God' is the gist of the gospel; to hear and know one is to hear and know the other. (2) Does the phrase 'in truth' qualify the verb 'heard,' and thus indicate their true reception of the gospel; or does it belong with 'grace,' and so describe the truth of the gospel as distinguished from all errors? Alford combines the two: "In its truth and with true knowledge." This is not necessary. Either gives excellent sense. I prefer the construction with 'heard.' Meyer says: "It was a true knowledge, corresponding with the essence of the grace and the character of the gospel which had been preached to them, without Judaistic and other errors." 7,8. EPAPHRAS. Two questions arise here: 1. Is this Epaphras the same person as Epaphroditus, mentioned in Phil. 2: 25, seq., and 4:18? The name may be the same, Epaphras being a contraction, but it does not follow that ** In fact, the greater probability is that there were two persons. The shorter form is always used in this Epistle, and also in Philem. 23, where the same person is referred to; the longer form is used just as exclusively for the other person; and then the localities and circumstances are very different. 2. Shall we read a faithful minister of Christ for us, or, for you? I prefer the former. Epaphras is mentioned here and in 4: 12, 13; also Philem. 23. From the notice in Philemon we mark him as a "fellow-prisoner" of the apostle, possibly from choice, in order to be with Paul, and learn from him. Here he appears as the first instructor of the Colossians in the gospel, while from 2: 1 we infer that Paul had not seen the Colossians in person. Twice is he called, in a very commendatory way, a minister of Christ." Paul not only endorses him as faithful, but even speaks of him (according to the most probable reading) as in some sort a substitute for himself. It appears that, being perplexed and troubled with regard to the serious errors of the churches at Colosse, Hierapolis, and Laodicea (4:13), he sought counsel from Paul at the cost of becoming a prisoner himself (Philem. 23), and that this Epistle and that to Laodicea (4:16) are the result of his communications. 8. Who also declared unto us your love in the Spirit-affectionate mention of his people by Epaphras. The phrase in the Spirit' denotes the sphere, and so the source and sustaining power of their love. It was a spiritual love, the Christian love, one of the fruits of the Spirit" (Gal. 5: 22), and possibly here having special reference to Paul himself as its object. 9-12 a. PRAYER FOR THE COLOSSIANS. 1 It is very difficult to decide here whether to read | 37. 47., and many others; def Vulgate, Gothic, Syriac, vπèρ μv ("for us," "in our behalf"), with Lightfoot, Coptic, and other Versions. On internal grounds, the Westcott and Hort, on authority of * A B D F G, 3. reading of the English scholars and the Revised Ver13. 33. 43. 52. 80. 91. 109. a g Ambrosiaster; or vπèρ vμŵνsion seems preferable. The reading is interesting as ("for you," on your behalf"), with Tischendorf, displaying a curious conflict between the best manuMeyer-Franke, on authority of C D E K L P, 17. scripts and the versions. |