Brief Exposition of Philippians and Colossians, Exposition 2 · Chapter 4
CHAP. IV.
IN the first part of this Chapter, the Apostle (having set down the duty of masters towards servants, v. 1.) exhorteth those Colossians unto severall duties, as to prayer, v. 2. and to pray for himself in particular, v. 3, 4. and to circumspect walking towards Heathens, v. 5. and to aim at delectable edisication in their discourse, v. 6.
In the second part he declareth, why he sent Tychicus and Onesimus unto them, whom he highly commendeth, v. 7, 8, 9.
In the third part, are, first, salutations, whereof some were sent to the Colossians from three of the Circumcision, who are described, and commended, v. 10, 11. some from their own Minister Epaphras, whom he highly commendeth, v. 12, 13. some from Luke and Demas, v. 14. and the rest from Paul himself to the Laodiceans, v. 15. And secondly, some directions unto them for use-making of this Epistle, v. 16. and that they would admonish their Minister, v. 17. and so he puts a close to the Epistle, v. 18.
Vers. 1. Masters, give unto your servants that which is just and equall, knowing that ye also have a Master in heaven.
THis verse seemeth to be a part of the preceding Chapter, whether we look to the purpose which goeth before, or to that which doth follow; wherein he exhorts masters to give unto their servants that which they were obliged, whether by strict Law and condition, or by the Law of charity and christian meeknesse; and that, because they had a Master in Heaven, who would reckon with them if they did otherwayes. Doct. 1. Masters ought to give unto their servants that which is just, that is, what they are tyed unto by the rule of strict justice; a… first, food competent to their service and state, Prov. 31. 15. Secondly, their hire, James 5. 4. And thirdly, work, wherein they are not to presse them rigorously, and above their power, Prov. 12. 10. nor yet suffer them to be altogethe… idle, Prov. 29. 21. For, saith he, Masters, give unto your servants that which is just. Doct. 2. They are also bound to give unto them that which is equall, that is, what they are tyed unto by the rule of charity and christian meeknesse; as first, to see that they serve God, which is injoyned to Masters in the fourth Command. Secondly, not to do all with them by boast and terror, as if they were beasts; but to draw them on with meeknesse, as being of the same nature with themselves, Eph. 6. 9. Thirdly, not to be tyrannicall, by making their will an absolute rule for them; but to hear them when in modestie they produce reason to the contrary, Job 31. 13, 14 Fourthly, to have respect unto their infirmities by caring for them when they are sick, Matth. 8. 6. Yea, and fifthly, to let somewhat fall beyond condition unto those who are faithfull, Prov. 1 …. 35. Give unto your servants that which is equall. Doct. 3. A right to Heaven and the heavenly Inheritance, ought not to prejudge a man in what is due unto him of things worldly: A right unto the one, doth not enevate, but rather establisheth their right unto the other; and so they may without offence seek and plead for what is due unto them: Thus notwithstanding that Heaven is promised (chap, 3. v. 24) to godly servants, yet masters are commanded to give them that which is just and equall. 4. The greater that men are in the world, they stand in more need to have the terror of God perseuted unto them, that thereby they may be excited to their duty: for, as he proponed a comfortable promise unto the poor servants, (chap. 3. v. 24.) so he boasteth masters with the consideration of God's greatnesse, knowing that ye also have a Master in heaven. 5. Superiors and masters should so carry themselves, as remembring they have one above them to call them to an accompt; knowing that ye also have a Master in heaven. 6. We would so represent God unto our selves, as may serve best to restrain from sin, and put us upon our duty: for, to inforce the exhortation, he proponeth God unto them, as their master in heaven, which speaketh his absolute dominion, 2 Chron. 20. 6. his omniscience, Psal. 11. 4. his holinesse, Isai 57. 15. and his omnipotency, Psal. 115. 3. So that their sin could not be hid from him; his holy nature did hate it, he had both right and power to punish it: ye also have a Master in heaven.
Vers. 2. Continue in prayer, and watch in the same with thanksgiving.
He exhorteth unto the exercise of prayer, and to some conditions required for the right discharging of this duty. As first, Instant and vehement persevering in it. Secondly, Watchfulnesse and fervency. Thirdly, Thankfulnesse. Doct. 1. The exercise of prayer is necessary for the right performance of commanded duties; it being a mean, in the use whereof, covenanted strength and influence is conveyed unto us, Matth. 7. 7. without which we can do nothing: for, unto the former exhortations, he subjoyneth, Continue in prayer. 2. We ought to continue and persevere in this exercise, opposing all tentations mightily which tend to make us quite it; Continue in prayer. The word signifieth to continue with strength, so as no labour or toil do make us weary, or give it over. Which continuance relateth first to the disposition of the heart, being still kept in a sitnesse to go about that duty, when occasion offereth; and next to the actual exercise it self, that it be sometimes every day at least gone about, and alwayes, when there is oportunity, though we are not to quite all other duties, that we may be wholly, constantly, and only in this, see 2 Sam. 9. 13. Doct. 3. That this exercise of prayer be discharged aright, watchfulnesse is required, a watchfulnesse especially of the mind; & this first, before we come to the duty, watching for an opportunity of praying, searching out and observing those things which may furnish matter for prayer, as Gods mercies, and our own escapes. Secondly, in the duty, that we be intent upon it, our graces kept in exercise while we are at it, and what is Gods dealing with the soul in it may be observed, as if he straiten, give liberty, hide his face, or shew himself gracious. Thirdly, after the duty, as what answers we receive; and lest we be overtaken either with pride for doing well, or with discouragement for our coming short; And watch in the same. 4. Thanksgiving for favours already received, ought to be joyned with prayer, as a choice argument whereby to plead and prevail for new ones. (Psal. 44. through the whole) yea though we should not prevail for the time, yet we owe thanks in that he hath been sometimes intreated, and is only delaying now, untill a more fit time, wherein he may give that which is sought, Psal. 43. 5. Watch in the same with thanksgiving.
Vers. 3. Withall, praying also for us, that God would open unto us a door of utterance, to speak the mysterie of Christ, for which I am also in b…nds: 4. That I may make it manifest, as I ought to speak.
He recommendeth one particular unto their prayers, to wit. That they would deal with God for him and other faithfull Ministers; that in that time of persecution chiefly, wherein he was made a prisoner for Truth, they might be indued with a spirit of boldnesse and freedom in the delivery of their message; the subject whereof was most precious, as being a mysterie, and a mysterie of Christ and so a most necessary and profitable mysterie, v. 3. And that he might be gifted with plainness in preaching, and with all other properties requisite in an able and faithful Preacher, v. 4 Doct. 1. Christians are bound to pray for others aswell as for themselves, and chiefly for their Ministers, and for every one, as they are lesse or more instrumental in the work of Christ; so Paul, who was much imployed in the work of the Gospel, enjoyneth, Withall, praying also for us. 2. Those only are sit to pray for others, who are making conscience to pray for themselves: for, the Apostle, having exhorted them, v. 2. to pray indefinitly, (which certainly containeth principally the duty of every man's praying for himself) here subjoyneth, Withall, and also praying for us. 3. Whatever a Minister be for abilities and graces, it becometh him well to seek the help of Gods people committed to his charge, for his further inabling to go about the duties of his Calling, and especially he is to seek the help of their prayers: for, even Paul seeketh this from those Colossians; Withall, praying also for us. 4. In times of persecution chiefly, a faithful Minister will be more anxious and careful for the thriving of the Gospel, and work of God, than for his own particular interest: If it go well with the Gospel, come of him what will, he is well; So Paul (though lying in bonds) urgeth upon them to pray, not so much for his own liberty, as the Gospels; not that the prison doors might be open, but that God would open to them a door of utterance. 5. Holy boldnesse and freedom is much to be wished for in a Minister; that so he may speak all seasonable Truths, Acts 20. 27. and to all persons, 1 Tim. 5. 20, 21. and at all times, 2 Tim. 4. 2. and may speak them as the Truths of God with courage and authority, 1 King. 22. 14. This holy boldnesse and freedom is meant by the door of utterance, as the Apostle himself expoundeth it, Eph. 6. 19, 20. That God would open unto us a door of utterance. 6. There are many difficulties to be overcome before a man can attain unto this holy boldnesse, and those such, that only God can remove them: There is a difficulty to find out pertinent matter, and to vent it when it is found; partly, through want of courage; partly, through the suspending sometimes of divine influence: and there is a difficulty to vent it rightly; that is, first confidently, arising either from want of experience, or from an evil conscience. Secondly, pertinently, through want of prudence. Hence Paul, speaking of this holy boldnesse, useth the metaphor of a door, and of a door shut until God do open it: That God would open unto us a door of utterance. 7. As Christ in his Person, Natures and Offices, and the Gospel, which treateth of those, is a mysterie: So Christ and the Gospel should be the main subject of a Ministers preaching: He ought so to preach the Law, and presse duties, as that the due relation betwixt Christ and those may be clearly held forth; Christ being the end of the Law for righteousnesse, Rom. 10. 4. To speak the mysterie of Christ 8. Persecution for the Gospel tendeth to the advantage of the Gospel; the more it is suppressed, the more it groweth. Paul is in bonds, and yet he preacheth, Act. 26. 29. Doct. 9. Then are people chiefly to bear burden with their Ministers by praying to God for them, when they are under persecution for the Gospel: for, Paul mentioneth his bonds, as an argument exciting them to pray: for which I am also in bonds. 10. It is a great part of a Ministers task, as to preach, so to make what he preacheth, plain unto the people, by dimitting himself in the whole convey of his purpose, for method, (2 Tim. 2. 15.) stile, (1 Cor. 2. 4.) and close application, (2 Tim. 4. 2.) so far as is possible unto the capacitie of the meanest; That I may make it manifest, saith he. 11. Besides this holy boldnesse and plainnesse, there are many other things which a Minister would advert to in preaching, as that he preach pertinently to the conditions of all, Isa. 50. 4. that he speak affectionatly and with pitty, even to the most stubborn, …er. 4. 19. and patiently, not wearying for want of successe, 2 Tim. 2. 25. and zealously, with indignation against sin, Isa. 58. 1. and frequently, 2 Tim. 4. 2. and self-deni…dly, 2 Cor. 4. 5. These, and many other things requisi…, are all summed up by Paul in this comprehensive expression, As I ought to speak.
Vers. 5. Walk in wisdom toward them that are without, redeeming the t…e.
He exhorteth them to wise and circumspect walking, with relation chiefly to the Heathens among whom they did live, who were without the visible Church; and that in order to this, they should close with every opportunity of doing well, and particularly wherein they might gain any of those In…idels to Christ, though with much losse to themselves in things wo…ldly. Doct. 1. It is not sufficient for Christians to pray much, or go about the duties of Gods immediate worship, except they also set about other particular duties of an holy life; So, besides prayer, he injoyneth, walk in wisdom. 2. There is great wisdom required in a Christians carriage towards those who are without, to wit, unconverted Heathens without the Church; and by proportion those who evidence their non-regeneration by a profane life within the Church, (Tit. 1. 16.) lest we skar them from Christ, giving them occasion to speak evill of Religion, 1. Tim. 5. 14. or we ourselves be infected by them, 1 Cor. 5. 6. Walk in wisdome towards those who are without. 3. The losse of credit, riches, ease, or not coming up to the full extent of our christian liberty, and that which is our right in things worldly, is not to be stood upon, rather than we lose the oportunities of doing good, chiefly of gaining a godlesse man to Christ: for, by the losse of these things, we are to redeem the time, or, oportunity: It's a Metaphor from Merchants, who prefer the least profit that may be to their pleasures and ease, closely following their businesse, when the merkats are best.
Vers. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.
He directeth them how to order their speech and ordinary conference, so, as it may alwayes carry along with it delectable edification unto the hearers, being seasoned with the salt of holy and divine wisedome, whereby they should acquire ability and prudence to answer pertinently in any thing whereof they should be ques…d, chiefly about the grounds of Christiantie. … ▪ …. We are not le…t to run at randon in our ordi… courses, so, as to speak idly, Matth. 12. 36. much … profanely, Ep…. …. 9. but are at all times, and with all persons, to have an eye to the good of those with whom we speak, so, as both to delight and edifie them by our speech: for, this is to speak with grace; see Ephes. 4. 19. Let your speech be alway with grace. 2. That our speech may be with grace, and so both delight and edifie the hearers; The salt, not of bitter and satyrick jesting, (Eph. 5. 4.) but of divine wisedome, is required, that noysome, putrifying, and profane discourse may be eschewed, and what we speak may be so ordered upon an exact survey of time, place and company, as it may prove most savorie and acceptable unto the hearers: for, this is the use of salt, to extract putrifying humors from meats, and make them delicious to the taste, fit for digestion, and good for nourishment; seasoned with salt. 4. As Christians should endeavor that measure of knowledge, whereby they may be inabled to give a reason of their faith unto those who ask them: So, it is not sufficient to answer materially to that wherein we are questioned, except we answer in the right manner also, that is, confidently, understandingly, reverently and gravely, not jestingly: for, he saith not, that ye may know with, but how to answer. 5. The habituating of our selves to edifying discourse in our ordinary strain, is a profitable mean for growth in knowledge and the through understanding of those things which we know: for, the fruit to be reaped by speaking alway with grace, is, that ye may know how ye ought to answer every man.
Vers. 7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithfull minister, and fellowservant in the Lord: 8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts: 9. With Onesimus a faithfull and beloved brother, who is one of you. They shall make known unto you all things which are done here.
In the second part of the Chapter, the Apostle (having commended Tychicus from the esteem which he had of him, and from his ministerial calling) showeth, he had sent him to them, to give them certain information concerning his own case, and to return unto him certain information concerning theirs; and that he might prove comfortable unto them by his presence, preaching, and otherwayes, v. 7, 8. And joyneth Onesimus with him in the Commission, whom he also commendeth as a faithfull Christian, beloved of Paul, and, as it would seem, their own countrey-man, v. 9. Doct. 1. It concerneth a Minister much to be of a good report among, and wellesteemed of by People; that so the Word may be the more readily received from him: for this cause, Paul, being to send Tychicus to comfort their hearts, commends him much unto them, as a Christian, whom he himself loved dea…ly, who is a beloved brother; as a Minister who was faithfull for his Master, a faithfull Minister; as one, whom Pa… had associated to himself sometimes as a colleague in the work of the Ministery, Acts 20. 4. And fellow-s…t in the Lord. 2. It is good to be rightly informed of the state of those who are sufferers for Christ; that we may accordingly sympathize with them, Heb. 13. 3. be preparing for the like sufferings, Joh. 15. 20. and incouraged by their constancie, Phil. 1. 14. for, Paul sendeth Tychicus to inform them of his case. 3. The carriage of those who suffer for Truth, ought to be such, as they need not be ashamed who should know of it; Paul sendeth Tychicus to declare all his state unto them. 4. Publick and common reports, especially of things at a distance, are not much to be trusted: A man may easily wrong both himself and others, by being too credulous of such: Hence Paul sendeth Tychicus to inform them certainly of his case; All my state shall Tychicus declare unto you, and whom I have sent unto you for the same purpose. 5. It concerneth a Minister prudently to inquire and seek to know the state of those who are committed unto his charge; that he may be the…by directed how to speak to their state: for, he sendeth Tychicus to know their estate. 6. The carriage of people ought to be such, as they need not be ashamed that those who are over …em in the Lord, come to the knowledge of it: for, he sendeth Tychicus, that he may know their estate. 7. A Christian sufferer for Truth, ought not to be so much taken up with his own particular concernment, as not to be affected with the tryals and sufferings of others, though possibly they be much lighter than his own; So Paul, though now in bonds, sendeth Tychicus to strengthen and comfort those Colossians under their present tryall, from the false teachers; and comfort your hearts. 8. As true grace will bring a man to esteem and credit, chiefly with those who themselves are gracious, and sometimes with others also: for, it cutteth off those vices which make men contemptible, and adorneth with the contrary vertues: So, where true grace is, it will make a man reckon interest in all those who have grace, and testifie his affection unto them, whatever hath been their carriage formerly, and notwithstanding of any present disparity which may be among them otherwayes: for, here Onesimus, whom many take to be the same who is mentioned in the Epistle to Phtlemon, and so was once a fugitive servant, is now, being converted, intrusted with an honorable Commission, and is owned by this eminent Apostle, as his beloved brother; with Onesimus a faithfull and beloved brother. 9. Though grace in a person be the main thing which should commend him to us; yet other naturall and civill relations, ought to have their own deserved weight: Grace doth not dissolve such bonds, but rather strengtheneth them; So Paul commendeth Onesimus unto them from this, that he was one of them.
Vers. 10. Aristarchus my fellow-prisoner saluteth you, and Marcus sisters sonne to Barnabas (touching whom ye received commandments; if he come unto you, receive him) 11. And I…sus, which is called Justus, who are of the circumcision. These onelyonly are my fellow-workers unto the kingdom of God, which have been a comfort unto me.
Here are salutations sent to the Church at Colosse, by three of those who were in Paul's company, and they are described, first, severally from their respective names and other adjuncts; next joyntly from their Nation, they were Jews; from their pains in promoving the Gospel; and from their usefulnesse to Paul himself. Doct. 1. Distance of place should not cool those affections of love and good-will, which ought to be among Christians: for, those salutations were outward expressions of their inward love, and they do salute, though at a distance. 2. As little mercy is to be expected from persecuters; So, the crosse of Christ, and suffering for Truth, is a thing not to be ashamed of: for, Paul, as it were, glorieth in the style of Prisoner, though he was used as a captive slave: Aristarchus my fellow-prisoner: the word signifieth, a captive of war. 3. As reall friendship doth not expire with prosperity; So, the sharpest sufferings of God's people, have some sweet ingredient in them: for, Paul hath a fellow with him while he is prisoner, even Aristarchus, who was his companion in travels, Acts 19. 2. and 20. v. 4. and now doth not quit him in his sufferings: Aristarchus my fellow-prisoner. 4. Such love and respect should be had to those who are faithfull Instruments in the Church of God, that even those who have relation to them, ought to be the more respected, chiefly, if they walk in their steps; So, Mark is commended from this, that he was sisters son to Barnabas, who was separated for the work of God, Acts 13. 3. 5. Notwithstanding a man hath fallen, to the grief and scandall of others; yet, after evidences given of his amendment, he ought to be received and conversed with as formerly; So Mark, otherwayes called John, did desert Paul and Barnabas, Acts 13. 13. whereupon arose that hot contention betwixt those two Apostles, Acts 15. 37. But now having given proof of his remorse for what he did, he is recommended by Paul to those Colossians: Touching whom ye have received commandments, if he come unto you, receive him. 6. As folk should not follow the multitude of the kinde, from whom they are descended, in an evill course; So this tendeth much to a man's commendation, when he breaks off his evill kinde, and is not carryed away with them: for, those three were of the Jews, a people for the most part, enemies to the Gospel, Rom. 11. 28. who are of the circumcision, which is mentioned for their commendation, that though they were Jews, yet they had become Christians, and companions of Paul under his affliction. 7. There is no way which leadeth to the Kingdom of Glory, but that which is held forth in the Gospel, Acts 4. 12. And Christ doth rule in the world by the Gospel subduing thereby the hearts of men to live by his Laws (Psal. 110. 3.) written in the Gospel, Rom. 2. 16. and exercising Government and Discipline in his visible Courts, according to the Rules prescribed by the Gospel, Matth. 18. 17, 18. Therefore the Gospel in this place is called the Kingdom of God, See Matth. 4. 23. Mark, 4. 11. Fellow-workers unto the Kingdom of God. 8. This maketh much unto a man's commendation, when he hath any hand in the promoving of this Kingdom, and especially when his discouragements are many, and incouragements few, from the example of others who should joyn with him in that work, and do it not: for, they are commended from this, that they onelyonly of the circumcision were Paul's fellow-workers unto the kingdom of God. 9. It appeareth hence how small ground there is for the Pope's pretended supremacie and head-ship over the Church; the main Pillar whereof, is, that because Peter was Bishop at Rome, therefore the Pope must be his successor: now, beside that, they can never prove Peter to have been Head of the Church, it is certain that he was not at Rome, when Paul wrote this Epistle, there being onelyonly there then those three of the circumcision, who were his fellowlabourers unto the Kingdom of God: Neither is there any word in Scripture to prove, that ever Peter was at Rome, but much to the contrary. 10. The most eminent servants of God in time of persecution, have need of comfort, incouragement and up-stirring: so ready are the best to saint in the hour of temptation, Dan. 11. 35. but God in mercy, doth not suffer them to be destitute of some, who are comfortable and incouraging unto them, when their necessity calleth for it: for, saith he, Which have been a comfort to me: The word signifieth, they had been for comfort, counsell or incouragement unto him; which supponeth, that even Paul had need of those somtimes. 11. As most eminent Christians are ready to acknowledge, with thankfulnesse, how steadable any are made unto them in their suffering case; So it is matter of no small commendation, to be in any measure helpfull, by counsell, advice, incouragement, or comfort unto those who are suffering for Christ, and any part of his Truth: for, herein are those three commended, that they had been a comfort unto Paul, as is acknowledged by himself.
Vers. 12. Epaphras, who is one of you, a servant of Christ, saluteth you, alwayes labouring fervently for you in prayers, that ye may stand perfect, and compleat in all the will of God.
Here are salutations directed from Epaphras, who is described from his Countrey, his Office of the Ministerie, and his affection to those Colossians, testified by his servent and constant praying to God for them, that they might be gifted with perseverance in universall, sincere and hearty obedience to the will of God. Doct. 1. A Minister ought not to omit any duty of civility, tending to keep a good understanding betwixt him and his flock: for, Epaphras, who was their Minister. (chap. 1. v. 7.) saluteth them. 2. The power of a call from God and his People, ought to make a man venture upon apparent inconveniences, which other wayes he were obliged to eschew: for, Epaphras their own Countreyman, had imbraced a call to the Ministery among those Colossians; though Christ showeth, a Minister is in hazard to meet with dis-respect in his own Countrey, Joh. 4. 44. who is one of you. 3. As it is the duty of a Minister, not onelyonly to preach unto, pray with; but also to pray for his flock, and that alwayes when opportunity offereth: So, an honest Minister, who maketh conscience of this duty in earnest, will finde it to be no easie task, considering how indisposed he is sometimes to pray for himself, Matth. 26. 40. and how many in the flock pray not for themselves, Matth. 13 47. &c. and so are an heavy burden unto any who would pray for them; and how many they are also, concerning whom God will not be be intreated, Matth. 22. 14. Thus Epaphras was a wayes labouring fervently for them in prayer. The word signifieth, to be striving in a battell, and in an agony for them. 4. A Minister ought not to rest satisfied, that he himself preacheth Truth plainly, or that the people committed to his charge, attain thereby to the knowledge of Truth; but practice and obedience to the will of God so known, must be added, together with perseverance and constancie in their begun obedience, lest by their falling away, they lose themselves, and disgrace the Truth: for, he prayeth that they might stand perfect and compleat in all the will of God. 5. It is neither the pains of a Minister, nor resolution of a people, Rom. 9. 16. but the power of God, which worketh constancie in the way of holinesse, against the stormy blasts of severall temptations: for, Epaphras prayeth unto God for it, that they may stand perfect and compleat in the will of God. 6. Approven obedience to the will of God, and that which is to be aimed at, is that, which is, 1. perfect, to wit, with a perfection of parts, or sincere, and not hypocriticall; that ye may stand perfect. 2. …earty and willing, the affections being, as it were, filled with, and carried on by the command; and compleat, or, filled. It's a Metaphor from sails filled with winde. 3. Universall, as having respect unto all the Commandments; In all the will of God.
Vers. 13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.
He confirmeth by his own testimony, what he presently spoke concerning the zeal, or, fervent and burning care (for so the word signifieth) which Epaphras had of them and their neighbouring Churches. Doct. 1. Men in place and eminencie, are bound to give a testimony to the graces and gifts of any whom they know to be deserving; that so the person of whom they testifie, may be in better capacity to do good unto others, with whom such a testimony will have weight: for, Paul giveth as it were a testimonial unto Epaphras, I bear him record, &c. 2. It's a great part of a Minister's commendation, that, he be zealous or fervently carefull for the spirituall good of his flock; So Paul beareth record, that Epaphras had a great zeal for these Colossians, the people of his charge, chap. 1. v. 7. 3. A Minister's zeal ought to be extended towards others of Christ's Members, than those of his proper charge, and chiefly unto those Churches which ly nearest unto him, as being in a neerer capacitie by their good or evill example, to advance or retard the work of God among his own flock: So, Paul beareth record, that Epaphras had a great zeal for those in Laodicea, and Hierapolis, which were neighbouring Churches.
Vers. 14. Luke the beloved Physician, and Demas greet you.
Here are some salutations sent from Luke and Demas. Doct. 1. As Christ, when he is about to supply his Church with a Ministery, will take men of any calling, whom he pleaseth to choose, and make them Ministers: So, worldly advantage is not to be stood upon when Christ calleth: for, Luke, the same, as it seemeth, who wrote the Gospel, was before a Physician, and had now become a Minister; though his former calling would have advantaged him more, chiefly at those times when Civill Authority did allow no maintenance for Ministers; Luke the beloved Physician. 2. Men in place chiefly, should lay out their love and respect so wisely, that it may tend to a man's commendation to be respected by them, as being known to lay out their affection upon none but such as are worthy of it; So Paul calleth Luke, beloved, to wit, by him, that hereby he may commend him to them; Luke the beloved Physician, 3. There are many fair Professors within the Visible Church, who may afterwards turn Apostats, who so long as they keep the mask of a Profession, will not be behind with the best in externall duties, yea, and often do out-strip others: for, this Demas, (whom many take to be the same who is spoken of, 2 Tim. 4. 10. to have turned Apostate, and as some write, an Idolatrous Priest) is here among the first in saluting those Colossians: And Demas greet you. 4. Though judicious Ministers may have their own fears, concerning such fore-mentioned Professors; yet so long as they continue in the externall duties of Christianity, they ought to give unto them that outward respect which is given unto others: but withall, Ministers would be sparing to ingage much in the commendation of any, whom they have ground to suspect will prove such, untill time try what they are: for, Paul writeth the salutation of Demas among the rest, though it is like he had his own fears concerning him; for, he commendeth him not as he did the rest; And Demas greet you.
Vers. 15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house.
The Apostle directs them to salute in his name, the Christians at Laodicea, that so they might be prepared to hear this Epistle with greater attention: And above all the rest he saluteth one. Nymphas (a man eminent for plety) and the Church at his house; whereby may be meant both a Congregation of Christians, to whom he had given his house for a place of publick assembling to Divine Worship; As also, his own Family, who were piously instructed, and orderly governed, as if they had been a Church. Doct. 1. People are not so to make use of the respect and affection which a publick Minister carryeth unto them, as to make others equally deserving, jealous of him, as if he did carry no such respect unto them: for, the Apostle imployeth those Colossians, to salute in his name the brethren which were in Laodicea, as if he had said, Let them know, I carry the same respect unto them, which I carry unto you. 2. However a Minister be tyed to respect all the Members of the Church, and to evidence so much, by discharging all common duties towards them; yet he is bound to put some more respect upon those who are more eminent for piety among them; that so by his countenancing the appearances of piety, he may make it the more desirable and lovely: for, Paul saluteth Nymphas in particular. 3. As the Primitive Church had not the countenance of Civill Authoritie to provide, upon the Publick expence, places for the Congregation to meet, and publick maintenance for Ministers: So, such was the servor of love to the Gospel then; that private Christians did contribute largely and freely for the up-holding of it: Charity did move to give more then, than force of Law can now: for, Nymphas gives his house to be a publick Place of meeting for the Church: and the Church at his house. 4. Masters of Families should so train up their houshold, in the exercise of Divine Worship, and in a godly conversation, by instructing the ignorant, 1 Cor. 14. 35. rebuking and censuring the disobedient and profane, Psal. 101. 7. and by discharging all duties of worship, competent to the Master of a Family, and causing his Family to joyn with him, Josh. 24.—15. that they may deserve the name of a Church: So much is imported by those words, the Church at his house, as they contain a designation of his Family.
Vers. 16. And when this Epistle is read amongst you, cause that it be read also in the church of the Laodiceans: and that ye likewise read the Epistle from Laodicea.
He directeth them, that, after they have read this Epistle themselves, they would cause it be read in the Church of the Laodiceans, who, being their neighbours, were infested with the same errors; And that some other Epistle, written from Laodicea, either from the whole Church, or from their Ministers, as it seemeth unto Paul, informing him of their case, should be read by the Colossians, for better clearing of some passages in this Epistle. Doct. 1. As Scripture is to be read and perused even by private Christians; so, the doctrine contained in Scripture, even that which is expressely directed to some particular Churches or persons, is of universall use unto all others: Thus they are commanded, having read this Epistle themselves, to cause read it in the Church of Laodicea, as being usefull for them also. 2. The helps of other mens writings, may, and should be made use of for the better understanding of Scripture: for, this Epistle from Laodicea, was not written by Paul himself, who had never been there, chap. 2. v. 1. but by the Laodiceans themselves: and Paul will have it read for the further clearing of this Epistle, which was written by himselfe: And that ye likewise read the Epistle from Laodicea.
Vers. 17. And say to Archippus, Take heed to the ministerie which thou hast received in the Lord, that thou fulfill it.
He directeth them to admonish their Minister Archippus, (who in the absence of his Collegue Epaphras had the more burden, and it seemeth, had fallen somewhat slack) both to consider the nature and weight of the Ministeriall charge with which he was intrusted by Christ, and that he would faithfully discharge all the parts of it. Doct. 1. There is no ground from this Scripture, for placing a power of jurisdiction in People over their Ministers, to call them to a judiciall accompt, and to inflict the censures of the Church upon them: for, all that is here said, inferreth no more than an admonition from charity, which any private Christian might have given to their Minister, and not an authoritative censure or rebuke: Paul speaketh otherwayes, when he would establish any power of that kinde; As 1 Tim. 6. 17. Charge them that are rich, &c. but here onelyonly, Say unto Archippus. 2. As the best of Ministers are ready to fall slack in their duty, and have need of up-stirring, they have so much to do, 2 Cor. 2.—16. and for the most part see so small fruits of what they do, Isai. 49. 4. So it is the duty of people to have an eye upon their Minister, how he dischargeth his Office, and when they see a fault in him, to tell himself of it, admonishing him for it: but withall, they would do this in love, and so, as they may evidence all due respect, both to his Person and Function: for, he directeth them to Say unto Archippus, take heed to thy ministery, and not back-bite or rail upon Archippus. 3. That a man may conscientiously go about his calling, he would know the nature of such a Charge, and what it requireth: Particularly a Minister would know; First, that his Calling is a Ministery, a laborious service, or a working, as it were, through dust and myre: for, so the word signifieth. And secondly, that however the designation of the person unto the Ministery be from man, Acts 6. 3. and 14. 23▪ yet the Office it self is from Jesus Christ, to whom he must be countable for his carriage in it: for, saith he, Say unto Archippus, take he…d to thy ministery, which thou hast received in the Lord. Doct. 4. It is not sufficient for any man, chiefly for a Minister, to know the nature of his Calling, and what it doth require, unlesse also he make conscience to discharge it when it is known, and to discharge all the parts of it, that so he may fulfill it; that thou fulfill it: so were they to say to Archippus.
Vers. 18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
This verse containeth the conclusion of the Epistle, which he sheweth, was written with his own hand, and not by a Secretary, as the rest of the Epistle was: And in it, having saluted them, he craveth, they would remember his bonds, and wisheth unto them God's grace and favour, with all spirituall benefits flowing from it. Doct. 1. Satan's malice, and man's impudence, did come to that hight, even while the Apostles themselves were alive, as to endeavour the corrupting of Scripture, by calling that Scripture which was not: for, to prevent such impostures, Paul writeth the salutation with his own hand, that the Epistle may be known to be his, 2 Thess. 3. 17. The salutation by the hand of me Paul. 2. God hath sufficiently provided in his Word, against the fore-mentioned evill, by putting such marks upon Scripture, as may be a clear difference betwixt it and all humane writings; Paul's own hand-writing did serve for such a mark in his Epistles; The salutation by the hand of me Paul: And though this mark doth not extend unto all Scripture, neither can it give faith now, the first Copy of his Epistles being lost; yet there are other marks or arguments taken from Scripture, whereby it doth sufficiently evidence it self to be the Word of God, as the consent of all its parts, though written at diverse times, and by severall hands; the fulfilling of its prophecies; the majestie and simplicity of the style; the power of its doctrine. &c. 3. As the most eminent servants of Christ may be put to personall sufferings for Truth; So, it is the duty of all Christians to remember them under their sufferings, so as to pray to God for them, v. 2, 3. to see the worth of Truth, for which they suffer, in their resolute under-going of the crosse, and suffering for it, Acts 21. 13. so as to fore-arm themselves for the like sufferings, Job. 15. 20. and to supply them also in their outward necessities, Phil. 4. 14. In order to all those, it seemeth, Paul hath desired them to remember his bonds. 4. Though Christians may use an ordinary form of words in saluting of, and expressing their best wishes unto those with whom they converse; yet they ought to be reall, and not formall onelyonly in using of it, as understanding what they wish, and being affectionate and sincere in their wish: for, Paul doth affix his Amen unto his ordinary farewell wish: Grace be with you.
Amen.
FINIS.
End of the text · James Fergusson, Brief Exposition of Philippians and Colossians (1656)