5 Walk in wisdom without, gaining time. notes.)

toward them who are (See Eph. v. 15, 16. 6 Let your speech DE always with grace,1 seasoned with salt,2 knowing how ye ought to answer every one. (See 1 Pet. iii. 15.)

7 All things concerning me, Tychicus, a beloved brother, and faithful minister, and fellow-servant in the Lord, will make known to you;

8 Whom I have sent to you for this very purpose, that he may know your affairs, and comfort your hearts;

9 With Onesimus,' a faithful and beloved brother, who is from you. They will make known to you all things which ARE DONE here. 10 Aristarchus1 my fellow-prisoner saluteth you, and Mark,2 Barnabas's sister's son, concerning whom ye got orders :3 If he come to you, receive him;

11 And Jesus, who is called Justus.' They are of the circumcision. These alone ARE labourers with ME2 in the kingdom of God, who have been a consolation to me.

12 Epaphras, who CAME from you,' a servant of Christ, saluteth you; at all times fervently striving for you by prayers, that ye may stand perfect and completed in the whole will of God.

They

nity of doing any thing; consequently, that a door of the word is an opportunity of preaching the word successfully. See 1 Cor. xvi. 9. note.

Ver. 4. That I may make it manifest.—Pavig. As the apostle is speaking of his making known a mystery, or thing hitherto kept secret, the expression, make it manifest,' is used with great propriety.

Ver. 5. Wisdom towards them who are without.]-Because an excess of zeal might have led some of the Colossians to shew their faith, and to condemn the vices of their heathen neighbours, unnecessarily, the apostle enjoined them to behave with prudence towards them, that, avoiding persecution, they might prolong their lives. At the same time, they were to do nothing to encourage the heathens in their vices, or to prejudice them against the gospel. Ver. 6.-1. Let your speech be always with grace.]-For the meaning of 215, grace, see Col. iii. 16. note 4.

2. Seasoned with salt. 1-Salt, on account of its use in preserving men's food, and rendering it palatable, was anciently made the emblem of wisdom and virtue. In allusion to this, the apostle ordered the Colossians to 'season their speech with salt,' that is, with wis dom and virtue, that it might be preserved from the rottenness condemned Eph. iv. 29.-Perhaps, also, because the Greeks greatly admired those elegant and witty turns in conversation, for which the Athenians were celebrated, and which from them took the name of Attic salt, the apostle meant to insinuate to the Colossians, that the salt which he recommended, would render their conver sation more pleasant and more profitable to the hearers, than if it were replete with those elegances of which the Greeks were so fond.

Ver. 7. All things concerning me.]-The apostle meant that Tychicus would relate to them his constancy in preaching the true gospel of Christ; his sufferings on that account, called a combat chap. ii. 1. the opposition given him by the Judaizing teachers; and his success among the Gentiles at Rome, and particularly among Cæsar's domestics.

Ver. 9.-1. With Onesimus.] See an account of Onesimus in the Preface to Philemon. The apostle does not say of Onesimus as of Tychicus, that he had sent him to comfort the hearts of the Colossians. Onesimus was but lately converted; and therefore his testimony concerning the apostle's doctrine was of less value. But he could assist Tychicus in relating the things which had been done by the apostle at Rome, mentioned ver. 7. note.

2, Who is from you;)-that is, from your city: So I understand the phrase vy, because the common translation, who is one of you,' leads the reader to think Onesimus was a member of the church at Colosse before he left his master; whereas it is certain, that he was converted after that period by the apostle at Rome. Ver 10.-1. Aristarchus my fellow-prisoner saluteth you. This excellent person was a Jew, ver. 11. though born in Thessalonica, Acts xx. 4. He, with his countryman Caius, was hurried into the theatre at Ephesus by Demetrius and the craftsmen, Acts xix. 29. Also he was one of those who accompanied Paul from Greece, when he carried the collections for the saints to Jerusalem, Acts xx. 4. being appointed to that service by the church at Thessalo nica, agreeably to the apostle's direction, 1 Cor. xvi. 3 Aristarchus,

therefore, was a person of great note, and highly respected by the church of the Thessalonians, of which he was a member. And his whole conduct shewed that he merited the good opinion they entertained of him. For when Paul was imprisoned in Judea, that good man abode with him, and ministered to him all the time of his imprisonment, both at Jerusalem and Cæsarea, attended him at his trials, and comforted him with his company and conversation. And when it was determined to send Paul into Italy, he went along with him, Acts xxvii. 2. and remained with him during his confinement there, and zealously assisted him in preaching the gospel, as the apostle inforins us in ver. 11. of this chapter, till at length becoming obnoxious to the magistrates, he was imprisoned, ver. 10.

2. Mark, Barnabas's sister's son.]-'0 avsos Beerze. This, in the Syriac version, is translated, 'Filius avunculi Barnabæ,The son of Barnabas's uncle.' In like manner, Beza, 'Marcus consobrinus Barnabæ,-Mark, Barnabas's cousin.' Paul was now reconciled to Mark. See 2 Tim. iv. 11. note 2.

3. Concerning whom ye got orders.]-EXT. These orders I suppose the apostle had sent verbally to the Colossians, by some of the brethren who happened to be going to their city. The word Tλs, in this passage, hath the signification of the Latin word mandata; as it hath likewise Acts xvii. 15. And receiving (εντολην προς τον Σίλαν) a commandment to Silas and Timothy to come to him with all speed, they departed.' See 2 Tim. iv. 11. Philem. ver. 24. notes.-Pierce saith, "Civility teacheth us to esteem the reasonable desires of friends as carrying in them the force of commands, though they pretend not to use any authority. Hence the same manner of speech is familiar in the modern languages. ."--Yet I am of opinion, that the orders here mentioned were given with apostolical authority.

Ver. 11.-1. And Jesus who is called Justus.]-Justus being a Latin sirname, we may suppose it was given to this person by the Roman brethren on account of his known integrity, and that it was adopted by the Greeks, when they had occasion to mention him. For the Greeks had now adopted many Latin words; such as rovigor, John xx. 7.; Ilgaтgo, Philip. i. 13.; Kouwd, Matt.

xxvii. 65.

2. Those alone are labourers--who have been a consolation to me. From Philip. i. 14, 15. it appears, that at this time many preached the gospel at Rome, some from strife, and others from good-will. Wherefore, the apostle having, in this passage, mentioned the names of all the Jews who sincerely preached Christ in Rome at that time, we are certain the apostle Peter was not there then; otherwise his name would have been in the list of those labourers who had been a consolation to Paul. For we cannot suppose that Peter was one of those who preached the gospel from strife, to add affliction to Paul's bonds.--Yet the Papists would have us believe, that Peter presided over the church at Rome twenty-five years successively.-Of the Gentile teachers, Paul had with him in Rome, at this time, as his assistants, Timothy, who joined him in writing this letter to the Colossians, and Epaphras, and Luke, and Demas, who all sent salutations to the Colossians. See ver. 12. 14.

Ver. 12.-1. Epaphras, who came from you, a servant of Christ,

13 For I bear him witness, that he hath much affection for you, and them in Laodicea, and them in Hierapolis.1

14 Luke, the beloved physician,' and Demas, salute you. (See 2 Tim. iv. 10. note 1.) 15 Salute the brethren in Laodicea, and Nymphas, and the church1 (x17', 232.) in his house.

16 And when this epistle hath been read (mag uw, 271.) to you, cause that it be read also in the church of the Laodiceans. And that ye also read (Tv Ex) the one from Laodicea.2

17 And say to Archippus, Take heed to the ministry' which thou hast received in the Lord, that thou mayest fulfil it.2

18 The salutation of Paul, with mine own hand. Remember my bonds. Grace BE with you. Amen. (See Eph. vi. 24. note 2.)

saluteth you. The apostle did not mention Epaphras's imprisonment to the church of the Colossians, lest it might have afflicted them too generally. But he informed Philemon of it, ver. 23. that he might communicate it to the pastors and principal brethren, to whom it was proper to account for Epaphras's delaying to return. And with respect to the rest, that they might not attribute his absence to any thing wrong, the apostle, in this and the following verse, gave Epaphras a very large character for fidelity and dili gence in the work of the gospel; and assured the Colossians that they were the subject of Epaphras's earnest prayers, and that he entertained the warmest affection for them, and for the brethren in Loadicea, and in Hierapolis. See following note.

2. Fervently striving for you by prayers, that ye may stand perfect and completed.]-The word a coμsvos properly denotes, combating in the games: Here it signifies the greatest fervency of desire and affection in prayer. For the meaning of Angoμevoi, completed, see Col. ii. 10. note i.

Ver. 13. Them in Laodicea, (see Col. ii. 1. note 3.), and them in Hierapolis. Hierapolis was a considerable city in the Greater Phrygia, situated on the Meander, not far from Laodicea and Colosse. It was named Hierapolis, that is, the holy city, from the multitude of its temples. But it is not known what particular deity was its tutelary god. Its coins bear the images of Apollo, of the Ephesian Diana, of Esculapius, and of Hygeia. The two last mentioned idols were worshipped in Hierapolis on account of the medicinal springs with which it abounded.-There was likewise a Mephitis, or opening in the earth, here, from which a pestilential vapour issued, which killed any animal which happened to breathe in it.

Ver. 14. Luke, the beloved physician.]-Luke was deservedly beloved of the apostle Paul. He was not only an intelligent and sincere disciple of Christ, but the apostle's affectionate and faithful friend, as appears from his attending him in several of his journeys through the Lesser Asia and Greece. He likewise accompanied him when he carried the collections to the saints in Judea, where, during the apostle's two years' imprisonment at Jerusalem and Cæsarea, he abode, and no doubt was present at his trials before Felix and Festus, and heard the speeches which he hath recorded in his history of the Acts. And when the apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him in Rome till he was released. Last of all, this excellent person was with the apostle during his second imprisonment in the same city; on which occasion, when his other assistants deserted him through fear, Luke abode with him, and ministered to him, 2 Tim. iv. 11. note.

Ver. 15. And Nymphas, and the church in his house.It seems Nymphas had a numerous family of slaves and others, who, having embraced the gospel, formed a church, or society for religious worship, among themselves. See Rom. xvi. 5. note 1.

Ver. 16.-1. Cause that it be read also in the church of the Laod:ceans.The members of the church at Laodicea having, before their conversion, entertained the same principles and followed the same practices with the Colossians, and the danger to both churches, from the attempts of the false teachers, being nearly

the same, it was proper that the same spiritual remedies should be applied to both. And therefore the apostle ordered this letter, which was designed for the instruction of the Colossians, to be read in the church of the Laodiceans also. And no doubt it was read there, agreeably to the apostle's injunction; by which means, in that church, as well as in the church at Colosse, the false teachers and their idolatrous practices were for a while repressed.

2. That ye also read the one from Laodicea.]-Mill in his Proleg. No. 75-79. gives it as his opinion, that this is the epistle which in the Canon is inscribed to the Ephesians; and that its original inscription was,_To_the_Laodiceans. But his opinion is not well founded. See Pref. to Ephesians, sect. 2. Others think the epistle which was to come to the Colossians from Laodicea, was one which the apostle wrote to the Laodiceans, but which is now lost. However, as the ancients mention no such letter, nor, indeed, any letter written by St Paul which is not still remaining, (see Ess. ii. p. 23.), I agree with those who think the apostle sent the Ephesians word by Tychicus, who carried their letter, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians.

Ver. 17.-1. And say to Archippus, Take heed to the ministry.]This is generally supposed to be the Archippus mentioned Philem. ver. 2. where he is called 'Paul's fellow-labourer and fellow-soldier.' What station Archippus held in the church of the Colossians, whether that of Bishop, or Deacon, or Evangelist, is not known. But it is commonly supposed, that whatever his station was, he had failed in the duties of it, and that the apostle ordered the Colossians to rebuke him publicly for his negligence. But others, with more charity, and I think with more truth, are of opinion, that the apostle in this direction meant, that the Colossians should encourage Archippus to diligence, because the false teachers at Colosse were very active in spreading their errors. And it must be acknowledged, that their opinion derives probability from the respectful manner in which Archippus is addressed in the epistle to Philemon, which was written about this time, and sent with the apostle to the Colossians. For if one and the same person is meant in both epistles, it is hardly to be thought that the apostle would have given him the respectful appellations of fellowlabourer and fellow-soldier, if he had been so remarkably negli gent as to merit a public rebuke from the church of the Colossians. 2. That thou mayest fulfil it.'Iva UTV λngos. Bengelius translates this, "That thou mayest fill it up ;' and from this expression he infers, that Archippus being old and infirm, was about to finish his course; and received this encouragement from the apostle to strengthen him.

Ver. 18. Remember my bonds.]-For the manner of the apostle's confinement at Rome, see Eph. vi. 20. note.-His having suffered now an almost four years' imprisonment for the gospel, and, in the course of that time, innumerable hardships and dangers, it was such a demonstration of his firm persuasion of its truth, as could not fail to confirm the Colossians, and all the Gentiles, in the belief of it. This is the reason that, notwithstanding he had mentioned his bonds twice before in this letter, he brings it in a third time here, at the conclusion.

and oppose it by arguments. This I may venture to affirm, because, while the magistrates, the priests, and the multitude, were endeavouring to suppress the new doctrine by persecuting its preachers and adherents, it is not to be imagined that the men of learning in Thessalonica would remain inactive. We may therefore believe, that many of them reasoned both against the doctrines of the gospel and against its miracles; reprobating the former as foolishness, and representing the latter as the effects of magic. And with respect to its preachers, they spake loudly against them as impostors, because they had not appeared, with Jason and the rest, before the magistrates, but had fled by night to Bercea. For, with some shew of reason, they might pretend, that this flight of the new teachers proceeded from a consciousness of the falsehood of their doctrine and miracles. Besides, having left their disciples in Thessalonica to bear the persecution alone, without giving them any aid, either by their counsel or their example, the philosophers might urge that circumstance as a proof that these pretended messengers of God were deficient in courage, and had no affection for their disciples,-to the great discredit of Paul, in particular, who had boasted of his fortitude in suffering for the gospel, and had professed the greatest love to the Thessalonians.

If the reader will, for a moment, suppose himself in the place of the learned Greeks, at the time the gospel was first preached in Thessalonica, he will be sensible how natural it was for them to oppose it by disputation; nay, he will acknowledge that their discourses, after the apostle's flight, might be such as we have represented. On this supposition it can hardly be doubted, that these discourses were reported to Timothy in Beroa, by the brethren who came to him from Thessalonica, after Paul's departure; and that, when Timothy followed the apostle to Athens, he informed him particularly of every thing he had heard. What else could have moved the apostle to send Timothy back to Thessalonica, to exhort the brethren concerning their faith, and to caution them not to be moved by his afflictions? 1 Thess. iii. 2, 3. The truth is, the danger the Thessalonians were in, of being moved by the specious reasonings of the philosophers addressed to their prejudices, was great, and would have required the presence of the apostle himself to fortify them. But as the unbelieving Jews and Gentiles were greatly enraged against him, he could not return, but employed Timothy to perform that office; which he was well qualified to do, by his extraordinary talents and endowments. Timothy, therefore, returning to Thessalonica, gave the brethren the necessary exhortations and encouragements, which no doubt proved of great use to

many.

During this second visit to the Thessalonians, Timothy nad an opportunity of hearing from the philosophers themselves, the objections which they urged against Paul's character and behaviour, together with the arguments whereby they endeavoured to disprove the gospel. So that when he came to the apostle at Corinth, we may suppose he explained the whole to him with greater precision than formerly; and added, that although the sophists had endeavoured to shake the faith of the Thessalonians, they had stood firm hitherto, and had borne the persecution with admirable patience, 1 Thess. iii. 6. Nevertheless, being young converts, they were but ill fitted to maintain their cause against such powerful opponents, either in the way of arguing or of suffering, unless they were properly assisted. Indeed the apostle himself, when he fled from Thessalonica, was so sensible of this, that during his abode in Berca he had endeavoured once and again to return to Thessalonica, that he might strengthen his converts, by defending the gospel against the cavils of the men of learning; but Satan hindered him,' 1

Thess. ii. 18. Wherefore to supply to the Thessalonian brethren the want of his presence and counsels, he wrote them from Corinth this his first epistle, in which he furnished them with a formal proof of the divine original of the gospel, intermixed with answers to the objections, which we suppose the learned Greeks, who made the gospel a subject of disputation, raised against its evidences; together with a vindication of his own conduct, in fleeing from Thessalonica when the Jews and the idolatrous multitude assaulted the house of Jason, in which he and his assistants lodged.

This account of the apostle's design in writing his first epistle to the Thessalonians, and of the subjects handled in it, I acknowledge is not explicitly declared in the epistle itself. But in the Essay on St Paul's manner of writing I have shewed, that it is not by any formal declaration, but by the nature of the things written, that he commonly discovers the purpose for which he wrote. This is the case, particularly, in the first epistle to the Thessalonians, where the nature of the things written clearly leads us to consider it as a proof of the divine original of the gospel, and a refutation of the objections raised against the gospel and its preachers: for the whole sentiments evidently point toward these objects; and viewed in that light, the language in which they are clothed exhibits a clear unambiguous meaning, as shall be shewed in the illustrations prefixed to the several chapters. Not to mention, that, on supposition the apostle had these objects in view when he wrote this epistle, many of his expressions acquire a beauty and energy, which entirely disappear when we lose sight of the apostle's design. To these things add, that the long apology which the apostle makes for his sudden flight from Thessalonica, together with the many warm expressions of his affection to the Thessalonians, which take up a considerable part of the second, and the whole of the third chapters, appear with the greatest propriety, considered as a vindication of the apostle's conduct as a missionary from God; whereas, in any other light, these particulars appear to be introduced for no purpose. Since, therefore, the things written in the first epistle to the Thessalonians form a regular and connected proof of the divine original of the gospel, there can be no doubt of the apostle's intending that proof, both for the confirmation of the faith of the Thessalonians, and for enabling them to convince unbelievers.

The subjects handled in this epistle, being matters in which all the brethren throughout the province of Macedonia were equally concerned with the Thessalonians, the apostle ordered it to be read to all the holy brethren,' chap. v. 27.; that is, it was to be read publicly, not only in the church of the Thessalonians, but to the brethren in Philippi and Beroa, and in all the other cities in the province of Macedonia where churches were planted. Nay, it was intended to be shewed to the unbelieving inhabitants of that province, whose curiosity might lead them to inquire into the causes of the rapid progress of the gospel, or whose malice might incline them to impugn the Christian faith; at least, the things written in this epistle are evidently answers, which the Thessalonians were to give to such as required a reason of the faith that was in them.

Before this section is finished, it may be proper to remark, that the proof of the divine original of the gospel, contained in the first epistle to the Thessalonians, being written by one of the greatest inspired preachers of the gospel, and being designed for the consideration of persons celebrated for their genius and learning, it will ever merit the attention of the friends of the Christian revelation, and should not be overlooked by its enemies; because it may be supposed to exhibit the principal arguments on which the Christian preachers themselves built