Annotations Upon the New Testament, Colossians
ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the COLOSSIANS.
CHAP. I.
THis Epistle was written by St. Paul when he was prisoner at Rome. The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse, Omnes Epistolae Pauli egregiae sunt: sed omniū imprimus quae Româ ex vinculis missae sunt. Harum primam temporis ordine arbitror fuisse illam ad Philemonem; Nam tunc adhuc cum ipso erat Epaphroditus qui & Epaphras: alteram ad Philippenses, ubi Epaphroditum remittit ad Ephesios; & eodem prope tempore hanc ad Colossenses, cùm adhue quae ad Ephesios scripserat, in animo haererent: postrema verò omnium ea quae posterior est ad Timotheum. Grotius.that after they of the Church had been converted by Epaphras to the faith of Christ, and instructed in the truth of Religion, according to the doctrine of the Apostles, they were in danger to be seduced by false Teachers, raised up by Satan, who sought to impose and thrust upon them the observation of circumcision, and certaine rites of the ceremoniall Law, abolished by Christ, and to entangle them with many philosophicall speculations; and to bring in the worship of Angels, and many other sorts of will worship devised by themselves. The Apostle hearing of this eminent danger like to fall upon them, was induced to write this Epistle unto them, as a remedy against these evils. The summe and substance of this Epistle is, that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras; and to avoyd the corruption of flattering novelties and deceivers. The materiall parts of it besides the Proem and conclusion, are two. The first is concerning Christian doctrine, in the two first Chapters; the second concerning Christian life and conversation in the two Chapters following.
Vers. 9. That you might be fulfilled with the knowledge of his will, in all wisdome and spirituall understanding] The words are better translated by Tremelius and Calvin; wisdome and prudence. To see truths and the reason of them, this is wisdome;Ad sapientiam pertinet universalis mysteriorum speculatio, ad prudentiam mysteriorum cognitorum ad actiones applicatio. Estius. to be cunning in practise, that is prudence. Ephes. 1.8. in wisdome and prudence. The opposite to wisdome is folly, the opposite to prudence is blockishnesse in a mans whole course.
Vers. 10. That ye might walk worthy of the Lord] Walking is an ordinary metaphor in the Scripture for the conversation of Christians, commonly used for the outward conversation, here for outward and inward too; because worthy and well pleasing is added.
Worthy] is taken in a legall and strict sense;Sicut decet Christi fideles ac discipulos; ita ut ipsi per omnia placeatis. Estius. so the Angels can do nothing which deserves Gods acceptance and regard. 2. In an Evangelicall and comparative sense, 2 Thess. 1.11.
Of the Lord] The word God alone ordinarily signifies the Father, the word Lord alone usually Christ; behave your selves answerably to his wisdome, authority, holinesse, example.
Unto all pleasing] Not in one thing onelyonly, but that whatever we doe may be acceptable to him; there are divers notes of Universality, vers. 9. and twice here, and vers. 11.
Unto all patience] notes 1. totum subjecti, the man all patient; that is patient in tongue and in heart. 2. Totum ipsius quantitatis, a totality of the very grace of patience, pure patience without mixture of passion. 3. A totality in reference to condition,Lockyer. a heart so principled, so compos sui, master of himselfe, that no evill can make evill, not the greatest evill the least impression of evill. 4. A totality in reference to time, totum temporis such a patience as dies not till the man die.
Vers. 12. Made us meet] It is not said, that he hath made us worthy, as the Rhemists translate it;C…rtwright. See Estius. but onelyonly fit or meet, as both the Greek signifies, and the interlineall and Syriack have translated it; therefore merit cannot be drawn hence.
Vers. 13. Who hath delivered us] The word signifies by fine force to deliver or pluck away, even as David pulled the Lambe out of the Beares mouth. It signifies such a deliverance as (in respect of them that are delivered) is never deserved by them, nor desired of them; but is (as it were) a drawing and haling, as the pulling of a beast, or rather a dead wight out of a pit: And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power, by the power of his Spirit. Elton.
And hath translated us] A word taken from those that plant Colonies, and cause the people to goe out of their native soyle to inhabite a new Countrey.Transtulit] videtur hoc verbum ab iis desumptum, qui Colonias deducunt & populum migrare cogunt ex natali solo, ut novam aliquam regionem incolant. Episc. Dav.
Vers. 14. In whom we have redemption] a full and perfect redemption; It is not foreign, but foreign.
Through his blood] So also it is, Ephes. 1.7. These words are wanting in six ancient Copies, and are not read by Chrysostome or his Epitimator Theophylact, nor by the Vulgar and Syriack.
Vers. 15. Who is the Image of the invisible God] Christ is called so because of his equality every way, and likenesse to his Father; by him God, otherwise invisible, is manifested to us.
The first-born of every creature] The first-borne is used two waies; 1. Properly for him that was born before all others like to himselfe; so Christ is not the first-born, so he should be a creature. 2. Improperly, for him who is Lord and heire of all his Fathers goods; so here the first-born of every creature is the Lord of all creatures.
Angelos iis ornat nominibus, quae terrenorum Magistratuum & Politicae authoritatis propria sunt. Glassius.Vers. 16. Whether they be Thrones or Dominions or Principalities or powers] The first two Thrones, Dominions, respect things in invisible or things in Heaven; the latter two Principalities, Powers, things on earth; for he seemeth to illustrate each part of the distribution by the particulars inferred, as Ephes. 1.21. see Bayne. Others interpret all these of the good Angels. Augustine saith, what difference there is between these four words, let them tell us that are able, so they prove what they tell us; for my part, saith he, I confesse I know it not.
And for him] That is, to seve for his glory and praise. M. Perkins.
Vers. 18. He is the head of the body] The head for influence, dominion, direction.
The first borne from the dead] He hath this dignity and priviledge, to rise to eternall life, and glory, the first of all men. Lazarus and others rose before him; but to live a mortall life,Vide Bezam. Mr. Perkins. Caput seu princeps ac Dominus mortuorum. Dilher. Primogenitus ex mortuis dicitur non modo quia primus resurrexit, sed qui… restituit etiam aliis vitam. Calvinu…. and to dye againe. By vertue of his resurrection, he is the cause of the resurrection of all his Members; as the first borne among the Jewes did communicate his good things to his brethren. See Rom. 8.29. For these two reasons, he is called the first borne among the dead. See 1 Cor. 15.20. Elton.
Hoc ad angelos bonos propriè non pertinet, sed ad animas piorum, qui tunc, quum Paulus illa scriberet, mortui erant, & quorum animae erant tunc in coelis per Christi sanguinem Deo reconciliatae ac receptae. Daneus.Vers. 20. And by him] That is, by Christ, not as an Instrument as the Papists say; but as a ministeriall, and meritorious cause of reconciliation, 2 Cor. 5.19.
To reconcile all things unto himselfe] To reconcile, is to set at one, and to make of enemies friends.
Both the things in earth] That is, the Elect living in this world; And the things in heaven] That is, the holy and Elect Angels, 1 Tim. 5.21. The Angels have need of a mediatour for confirmation in goodnesse; and that they might againe be knit together with the Elect, under one and the same head Christ Jesus, Ephes. 1.10.
Vers. 23. Grounded] The word in the originall signifies, except you be so built as a house is built upon a sure foundation; as a tree that is soundly rooted, and setled] A metaphore from the sitting of the body, which is then most firme.
The hope of the Gospell] viz. Those sweet promises of life, which are the very matter of the Gospell.
And which was Preached to every creature, which is under heaven] That is,Vide Bezam. & Estium. so and in such sort, as every man living might have heard and knowne; had not the fault been in their own carelesnesse.
Vers. 24. Fill up that which is behind of the afflictions of Christ in my flesh] He meaneth not the passion of Christ, but the sufferings of the body of Christ, that is,Vide Bezam. Perkins. See Acts 9.4. the Church whereof Christ is the head.
For his bodies sake which is the Church] Because they confirme the faith of the Church.Non pro illis redimendis aut expiandis sed pro illis confirmandis, et aedificandis in doctrina Evangelica
Vers. 26. The mystery which hath been hid from ages] That is, of the Gospell.
But now is made manifest to his Saints] The Gospell was revealed to all the world,11 Matth. 25. and 13.44 2 Cor. 4.3. they might have a literall knowledge of it; but the Saints onelyonly a spirituall knowledge. The common truths which others see with a rationall eye, they see with a siduciall eye.
CHAPT. II.
Vers. 5. BEholding your order] That is, your outward beauty.Ordinis nomine tam consensum, quam mores ritè compositos, & totam disciplinam intellige. Calvin. vide Bezam.
And the stedfastnesse of your faith in Christ] foreign, the firmament of your faith, so the vulgar renders it; it is as firme as the firmament it selfe. See 1 Pet. 5.9.
Vers. 7. Duplex metaphora est; altera à plantis bene radicatis, altera à domo bene fundata. Estius. vide Bezam.Rooted and built up in him] He alludeth to a tree well rooted in the ground; and to an house well set upon a good foundation. Calvin and others. He signifies that Christ is the root, in which he would have them firmely rooted; and the foundation upon which he would have them built.
Vers. 8. Spoile you] *Verbo utitur admodum proprio; a…ludit enim ad praedones, qui dum violenter rapere gregem nequeunt, fraude abigunt pecudes. Calvinus. Estius.foreign, That is, make a prey of you. The Speech is taken from theeves, who come secretly to carry away a sheep out of the fold; to whom the Apostle compareth vaine teachers. Doctor Taylor.
Through Philosophy] The Apostle speakes not absolutely of Philosophy, but of vaine deceiving by Philosophy as the Text implies.Non verum usum syncerae philosophiae, sed abusum, qui est confusio philosophia cum Evangelio prohibet, vel potius Sophisticen illam rejicit, quam falsò aliqui Philosophiae titulo venditant, cum sit (ut eo ipso loco Apostolus ait) inamis quaedam deceptio. Pezel tract. de coena Domini. Omnes adulterinae doctrinae quae nascuntur ex humano capite, qualemcunque habeant rationis colorem. Calvinus. Some say vaine deceit is here added interpretatively.
Vers. 10. And ye are compleat in him, which is the head of all principality and power] As though he had said, because in himselfe he hath the wel-head of glory and Majesty; the which becommeth ours in that he is also the head of his Church.
Vers. 11. In whom] That is Christ, of whom vers. 8, 9, 10. Yee] That is all you Colossians and others that have truly beleeved in Christ.
Are circumcised with the circumcision] That is, made partakers of the spirituall good whereof circumcision was anciently to the Jewes a signe and seale.
Made without *In Graeco una composita dictio est, foreign. Estius.bands] That is, not performed by any externall act of any man upon the body, but spiritually upon the soule; by a spirituall and inward act of Gods Spirit.
In putting off the body of the sinnes of the flesh] That is, which inward circumcision consists in this,There were many ceremonies in Baptisme used in the Primitive Church, viz. Putting of old clothes, drenching in water, so as to seeme to be buried in it; putting on new cloathes at their comming out, to which Paul alludes in these two verses, 11, and 12. and 3 Col. 9, 10. and Rom. 6.4, 5. Thornedikes discourse of the Right of the Church in a Christian State. Chap. 4. that a man is inabled to cast aside, mortifie and overcome those manifold corruptions, and disorders of the soule, which come unto us by our fleshly generation; and doe shew themselves in our flesh, our outward man.
By the circumcision of Christ] By merit and vertue of all those things which Christ hath done and suffered in his humane nature; among which this of his circumcision was one.
foreign.Vers. 13. Having forgiven you all trespasses] The word imports, that he hath freely forgiven us all our sinnes. Rom. 3.4. The word rendred trespasses usually, is understood of actuall sinnes,foreign. either it is a Synecdoche, and so one sort of sinnes is named instead of all; or else he speakes according to the feeling of many of the godly, who even after forgivenesse are troubled with a wicked pronenesse to daily sinnes.Vehementius obligat syngratha autographo, There are two wayes of cancell…ng a bond, laceratione & litura; here it is blotted out and can be read no more then if it had never been; the obligatory power of the Law, as a Covenant is taken away. Glassti. Rhetor. Sac. Vide Bezam.
Vers. 14. Blotting out the hand writing of Ordinances] Beza and Calvin understand it of the ceremoniall Law; it is meant not onelyonly of that, but of the morall Law as a Covenant of workes, say Chrysostome, Oecumenius, Ierome; this is spoken (saith Zanchie) to comfort the Colossians, who were never under the ceremoniall Law.
Vers. 17. Which are a shadow of things to come] Ceremonies are called shadowes, because that as the shadow carries though a dark, yet some resemblance of the body, whose shadow it is, so Ceremonies of Christ.
Vers. 18. Beguile you, of your reward] It referres to prizes in the Olympick games, as that in 8. v. to spoiles in warre. He meanes their salvation.
In a voluntary humility, and worshipping of *See 23. v. This the Papists due, as though it were too much boldnesse, to goe, directly to Christ. Vide Calvinum.Angels] The worshipping of Angels which Paul condemnes arose from a pretence of humility. For such making a shew of humility, that they could not goe directly to God neither were they worthy to goe by Christ, therefore they taught that they must use the mediation of Angels; so Chrysostome, Theodoret, Theophylact, and the Greeke Scholiast in loc.
Vers. 21. Touch not] A woman, 1 Cor. 7.1. Taste not] Meat; handle not] Money, meddle not with secular contracts. Doctor Sclater.
Some observe that the rest of the words without copulatives, notes their eagernesse, in pressing these things, and perswading men to the care of them.
Vers. 22. Which all are to perish with the using] The words signifie, are to corruption in the use.] That is they come to, no such use or end as is aimed at in them; those were such observances (as Zanchie sheweth) as men devised or used with an estimation of worshipping God in them ex se as of themselves.
CHAP. III.
Vers. 1 SEeke those things which are above] It implies, 1. An act of the understanding minde, and contemplate on the things that are above. 2. Of the will; long for, favour and affect them.
Set your affections on things which are above, and not on things which are on earth] He repeates what he had said in the former verse, to shew our dulnesse of capacity in conceiving, and backwardnesse in practise, and the necessity and excellency of the duty.
Vers. 3. Your life is hid with Christ in God] A happy and glorious life, hid chiefely in respect of security, aExtra periculum est vita nostra etsi non appareat. Nam & Deus fidelis; …ideóque non abnegabit depositum, nec sallet in susceptu custodia: & Christi societas majorem etiamnum securitatem affert. Calvinus.and also in respect of obscurity, that your selves sometimes can not find it; not onelyonly hid from the eyes of the world, but also from our owne eyes,It is called mortification to shew that there is a great deale of misery and paine in it. A Father saith this is the hardest Text in all the Bible; and the hardest duty in all Christianity, that we can goe about. Mr. Fenner. in respect of the fulnesse, and perfection of it.
Vers. 5. Mortifie] or put to death, He alludeth unto the ancient sacrifices, whereof so many as consisted of things having life, were appointed to be slaine by the Priest afore they were offered upon the Altar; as a type of our killing the old man, before we can become an acceptable sacrifie unto God.
Your Members which are upon the earth] That is bSome of which he nameth afterward.lusts, called Members, 1. Because the whole corruption of our evill nature, is compared to a mans body; and called the body of death. 2. Because they are as naturall to a carnall man; and as well beloved as his Members, Marke 9.43. 3. Because they doe dwell and worke in our Members, Rom, 7.23. Iames 4.1. VponUpon earth, first because they are exercised upon things of this earth, as their proper object, secondly because they will continue with us during our naturall life, and abode upon the earth. The sinnes here reckoned up are sinnes either against the seventh Commandement, viz. fornication, uncleanesse, inordinate affection; or against the tenth Commandement, evill concupiscence; or the first, covetousnesse which is Idolatry;
Inordinate affection] In the originall, it is but one word, foreign, any violent strong passion, that chiefely which we call being in love.Mollities verti solet. Ab hac Pathici & Molles dicuntur: quales fuerunt Heliogabalus, & ipsius foedissimi asseclae. Pareus. Some thinke it meanes the burning and flaming of lust though it never come to action; or the daily passions of lust, which arise out of such a softnesse, or effeminatenesse of mind as is fired with every occasion, or temptation.
Vers. 11. But Christ is all and in all] Christ is all in a twofold relation,Hoc est, Christus solus proram & puppim (ut aiunt) principium & finem tenet. Calvinus. of God and man; looke what God can require for his satisfaction, or we desire for our perfection, is so compleatly to be found in Christ, that it need not be sought else-where.
In all] Men or things; it may be read either way; he is all things in all persons; or all things in all things.
Vers. 12. Put on therefore as the elect of God bowells of mercies, kindnesse, humblenesse of mind, meeknesse, long-suffering] He wisheth them as they would be sure of their election, to have a sound note of their holinesse, and that God loved them,Qua locutione serium, & quasi visceralem miserecordiae affectum notat. Calvinus. so to put on the bowels of mercy; let these be your robes and coverings, weare them as you weare your garments; and let them be as tender and inward unto you, as your own principall and most vitall parts. Such a measure of pitty and compassion, as maketh the inward bowels to yearn; and mercies of divers kinds, it is in the plurall number.
Kindnesse] This vertue extendeth further then the former; for pitty and compassion is proper to those which are in some affliction and misery; but kindnesse reacheth to all whether in prosperity or adversity; it is a sweet and loving disposition of the heart, and a courteous affection to all, shewing it se…fe in pleasing and good speech.
Humblenesse of mind] A meane esteeme of our selves.
Meekenesse] A quiet and calme disposition of heart, neither prone to provoke, nor easily provoked to anger by an injury.
Long-suffering] A further degree of meeknesse, a continued quietnesse of minde, after many wrongs offered.
Vers 14. And above all these things, put on charity which is the bond of perfectnesse] Above all] Because love is the root of all, he doth by this phrase compare charity to the most precious garment which is put upon all others.
The bond of perfectnesse] That is, the most perfect bond which is among men to unite them together:Bishop Down. Of Justification, l. 5. c. 7. See Bifield. for according to the Hebrew phrase which is usuall in the writings of the Apostle] vinculum perfectionis is vinculum perfectissimum, quo plures inter se colligantur: for it is not foreign, but foreign, That is, as Cajetan speaketh, vinculum conjungeus amantes, or as Iustinian, perfectissimum quoddam vinculum.
Vers. 16. Dwell in you *Vult doctrinā Evangelij illis esse familiarem. Calvinus.] That is, let it not come as a stranger, but let it be familiar with you, Richly] be not content to know one part of the word, but know it throughout, have a high esteeme of the Gospell. foreign notes two things, 1: The measure and so it is well rendred plenteously. 2. The worth of the knowledge of the word; and so it is rendred richly.
In all *By daily meditation of the Commandements, promies, and threatnings revealed in the same.wisdome] A Childe may be able to say much by heart, and yet not have it in wisdome. Vt jnde scilicet edocti sapiamus quod oportet. The word of God is a rule for all the virtues before mentioned, and the study of that will fit us to the duties of our severall relations after rehearsed.
Teaching and admonishing one another in Psalmes, and Hymnes, and spirituall Songs] See Ephes. 5.19. In both which places, as the Apostle exhorteh us to singing, so he instructeth what the matter of our Song should be,Mr. Cotton of singing of Psalmes, c. 4. and on 1 Cant. Psalmus est in quo concinendo adhibetia musicum aliquod inst…umentum praeter linguam. Hymnus propriè est laudis canticum, sive alta voce, sive aliter canatur. Oda non laudes tantum continet, sed paraeneses & alia argumenta. Calvinus. viz. Psalmes, Hymnes, and spirituall Songs. Those three are the Titles of the Songs of David, as they are delivered to us by the Holy Ghost himselfe; some of them are called Mizmorim Psalmes; some Tehillim Hymnes; some Shirim Songs, Spirituall Songs.
Psalmes] Were sung on the voyce, and Instrument both, Psal. 108.1. Dan. 3.7.
Hymnes] Were Songs of thankesgiving, for a particular benefit received, Matth. 26.30.
Songs] Wherein we give thankes for generall blessings; as when David praiseth the Lord for the workes of creation, Psal. 104 3.
Gratiam hoc in loco nonnulli exponunt animi gratitudinem, sive gratiarum actionem; vocabulum foreign aliquoties hoc sensu accipitur, 1 Cor. 15.57. 2 Cor. 2.14. alii exponunt in dexteritate quadam gratiosa, quae & jucunditatem & utilitatem afferat auditoribus; in hunc etiam sensum quandoque capitur vocabulum foreign ut infra 4.6. & ad Ephes. 4.29. Episc. Dav.Singing with grace in your hearts to the Lord] Psal. 103.1. That is, (say some) with a comely and reverent gesture; a decent and sweet Tune, rather with understanding and feeling hearts, 1 Cor. 14, 15.
Vers. 17. And whatsoever you doe] If you would have God to accept of it.
Doe all in the name of the Lord Iesus] To doe any thing in anothers name, imports three things, 1. To doe it by some Warrant or Commission from another. 2. To doe it for his sake and service. 3. By the assistance of another. That is, to be authorized, and allowed by Christ, what we speak or doe, to doe it for Christs glory, and likewise for his sake, and by his strength; do it in this perswasion; that through Christ God is well pleased with you. Hildersam.
Verses 18.19. Wives submit your selves unto your own husbands, as it is fit in the Lord. Husbands love your wives, &c.] The Apostle begins first with the duties of married persons, as Ephes. 5.22.25. and so proceedeth to the duties of Children and Parents, of Servante and Masters, as Ephes. 5.20, 21. and 6.1.4. First, because this society is first in nature, and therefore in order. Secondly, this is the fountaine from whence the rest flow, Psal. 120.3. and 127.3. Prov. 5.15.16. And of them he begins first with wives; constantly observed both by Peter 1 Pet. 3.1. and Paul Ephes. 5.22.Mr. Gataker. First to shew the inferiority of the wife in regard of the husband; for the Apostle begins ever with the duty of the Inferiours, Ephes. 6.20.22. and 4.1. Secondly to shew where duty is to begin, at the Inferiour, and so to ascend to the Superiour.
Wives submit your selves unto your owne husbands] That is, yeeld your selves unto the will, direction,1 Pet. 3.5. and discretion of your husbands.
foreign.As it is fit] The originall word is rendred three wayes, 1. Vt oportet as ye ought, and so is a reason from Gods institution. Yee must doe it. 2. Vt convenit, as it is meet. 3. Vt deeet, as it is comely; women delight in neatnesse. It is meet or comely, in regard, 1. Of the Law of nature. 2. Of Gods Institution after the fall. 3. The Husbands headship. 4. womanly infirmities.
Mr. Gataker.In the Lord] It may be taken as a note of direction, prescribing the ground and mannor of this submission; that it be done in obedience of God, and the command of God; in conscience of the order, and ordinance of God; so it is used Ephes. 6.1.2 As a note of limitation,Sic placeat uxor voluntati conjugis ut non displiceat voluntati conditoris. Gregory. describing the bounds and limits of this submission, reverence and obedience, that it extend not it selfe to any thing against the will and word of God. So it is used 1 Cor. 7.39.
Vers. 19. Husbands love your wives] That is, carry in your hearts a kind and loving affection toward them, and shew it forth both in word and deed.A man loves his childe, tanquam aliquid sui; his wife, tanquam se.
And be not bitter against them] A metaphor taken from such things as are bitter in the taste;See Ephes. 4.3. as Gall which when it is mingled with sweet things makes them distastefull: so if the husband shall be bitter and fierce in his authority, reproofes, and commands, things in themselves wholsome, the wife will neither brook nor digest them.Mr. Gataker. Among the Heathen the Gall of the Sacrifice that was slain and offered at Weddings was thrown out of doores, to signifie that married folkes should be as Doves without Gall.Olim apud eas gentes, quae falsos deos colebant, qui Junoni nuptiali seu pronubae sacrificabant, ii fel cum reliqua non conficiebant victima, sed exemptum abjiciebant apud altare: quo instituto legis autor obscurè intuebat à conjugio semper debere bilem iramque abesse; cujus rei testis est Plutarchus. Drus. Prov. Class. 2. l. 4.
Vers. 20. Children] Greek foreign, whereby is signified unto us a mans whole progeny. So that sonnes and daughters are not onelyonly to be understood here, but likewise grand-children.
Your parents] Under which word both fathers and mothers are equally comprehended; the child takes his originall from both.Prov. 23.22. & 15.20. Levit. 19.3.
Vers. 22. In all things] That is, in all lawfull and bodily things, in all outward things which are indifferent. Ephes. 6.1.
Your masters] All masters indifferently, without difference of sex, 1 Tim. 5.14. or of condition.
Not with eye service] Not with eye-services, in the Greek, foreign, Not onelyonly when their eye is upon you.
Vers. 23. Doe it] Work it; so the word properly signifies.
Heartily] The originall word signifies from the very soule.Ex anime. The obedience of servants should be a hearty obedience.
CHAP. IV.
Vers. 1. GIve] The word properly signifies exhibite or yeeld.
Iust] That is, feed them, govern them, protect them, reward them.
Ye also have a Master in Heaven] That is, one which exerciseth the same authority over you, and will doe the same things that you doe to your servants, viz. oversee you, punish you, call you to account.
Vers. 6. Seasoned with salt] Yea, as in meats, the more subject they are to putrefaction, the more need they have of powdering; so in the matters of speech,Sal optimum & utilissimum est ciborum condimentum, si moderatè adhibeatur: transfertur autem ad sapientiam significandam, utpote qua nihil est hominibus utilius in vita. Estius. vide plura ibid. the readier we be in vulgar and ordinary matters to forget our selves, the more need have we the more throughly to season them with that holy Salt.
Vers. 12. Alwaies labouring fervently for you]Hisce verbis declarat qualis fuerit haec praecatio Epaphrae pro Colossensibus; assidua nimirum & etiam fervida; assiduitatem vocabulum illud foreign indicat, vehementiam verò & fervorem ostendit verbum illud foreign quod innuit certamen & quasi luctam cum Deo ipso. Episc. Dav.
Compleat] or filled; the Greek word is a metaphor from a ship with sailes with the help of Winds; when a man is filled with the commandement as the saile of a ship is filled with winde.
Vers. 13. I beare him record] or witnesse with him; I yeeld him my testimony.
Vers. 14. Luke the beloved Physitian] Beloved, because of the good he brought to the Church by the skill of Physick. Physitian, to distinguish him from Luke the Evangelist; for if it had been him, he would have given him the title. Calvin and Elton go this way. Estius saith it was Luke the Euangelist, and that he was a Physitian, and so stiled here peradventure,Bifield enclines to this opinion. because hereby his Physick was very helpfull to the faithfull.
Vers. 16. And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans] Here is warrant for the publique reading of the word.See Act. 15.21. See 1 Thess. 5.27.
Vers. 17. Take heed] The originall is, see to the ministery. So the Greek word is used 2.8. Matth. 8.25. and 12.38. 1 Cor. 8.9. the meaning is, Carefully look into the Office and function, and diligently weigh and consider what it is, the weight of it, and what belongs to that pastorall duty.
That thou hast received in the Lord] That is, from the Lord, which he of his grace and mercy hath committed unto thee.
That thou fulfill it] The word is metaphoricall, borrowed from a Vessell that ought to be full of liquor, or the like matter, and is not; and it is as much as if he he had said, that thou fill up that Vessell of thy ministery, as it ought to be filled, and leave no empty place in it; do it not to the halves, or in some part, but perform it in every respect, as it ought to be performed, accomplish all the parts of that Office and Ministery.