Bible Commentary (1871–1879 Edition) (continued)
Exhortation to Charity, Humility, COLOSSIANS IV. and other Christian Duties.
V. 18, and v. 11, " Christ is all." God and the Father—The oldest MSS. omit "and," which seems to have crept in from Ephesians 5. 20. by Mm— Greek, " through Him" as the channel of His grace to us, and of our tlianksgiving to Him (John 14. 6, end). 18. to your own hugbandg The oldest MSS. omit "own," which crept in from Ephesians 5.22. as it Is lit In the Lord Greek, "was fit," Implying that there was at Colosse some degree of failure In fulfilling this duty, "as it was your duty to have done as disciples of the Lord." 19. (Ephesians 5. 22-33.) be not bitter—ill-tempered, and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there. 20. (Ephesians 6. 1.) nnto the Lord—The oldest MSS. read, "in tlie Lord,"
Iioly . . . beloved," and ch. 2. 12; so that there Is no plea here for Rome's view of Justification by works. Love and its works "per/eci," i.e., manifest the full maturity of faith developed (Matthew 5. U, 48). Love ... be ye perfect, <tc. (James 2. 21, 22; 1 John 2. 5). "If we love one another, God's love is perfected in us " (Romans 13. 8 ; 1 Colinthians 13. ; lTimothyl.5; IJohn 4. 12). Asto"bond," cf. ch. 2. 2, "knit together in love" (Epiiesians 4. 3), "keep the unity of the Spirit in tlie bond of peace." 15. pence cGod—Tlie oldest MSS. and versions read, "The peace of Christ" (cf. Philippians 4.7). "The peace of God." rherefore Christ is God. Peace was His legacy to His disciples before He left them (John 14. 27), " My peace I give nnto you." Peace is peculiarly His to give. Peace follows i.e., this is acceptable to God wlien it is done in the Lord, toie(v. 14; Ephesians 4.2,3). rule lit., "sitas umpire;" the same Greek verb simple, as appears compounded (ch.
1)12., from the principle of faith, and as disciples in union with the Lord. ai. (Epiiesians 0. 4.) It is a different Greek verb, therefore translate here, "Irritate not." By perpetual fault-finding " children" are "discouraged" or "disheartened." A broken-down spirit Is fatal to youth. [Bengel.] 33. (Ephesians 0. 5, 6.) This Is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, wliom we fear, singleness —"simplicity of heart." fearing God—The oldest MSS. read, " the Lord." 33. And—Omitted in the oldest MSS.
2. 18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Clirlst be your umpire ruling in your hearts, your reward is sure. " Let tlie peace of Christ act as umpire when anger, envy, and such passions arise, and restrain tliem." Let not those passions give the award, so that j-ou should be swayed by them, but let Christ's peace be the decider of everything. In your hearts—Many wear a peaceful countenance and speak peace with tlie mouth, whilst war is in their hearts (Psalm 28. 3 ; 55. 21). to the which—t. e.,
(cf. Ephesians 6. 7, 8). Cf. tlie same principle in the case of all men, Hezekiah (2 Chronicles 31. 21 ; Romans 12. 11). do, do It—Tm'o distinct Greek verbs, "Whatsoever ye do, work at it" (or labour at it), heartily—not from servile constraint, but with hearty good will. 34. the reward of tlie Inheritance—"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive tlie compensation (or recompense, which will make ample amends for your having no earthly possession, as slaves now)consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Romans 4. 14; Galatlans 3. 18). for ye serve—The oldest MS.S. omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" cf. v. 23, " To the Lord and not unto men" (1 Corinthians 7. 22, 28). 35. But—The oldest MSS. read, " for," which accords with "serve ye," &c. (i'. 24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights : (transwitii a view to which state of Christian peace (Isaiah 26.
S); 1 Corinthians 7. 15, " God hath called us to peace." ye are called— <7reefc, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called. ii» one body—(Ephesians 4. 4)—The unity of the body is a strong argument for " peace " among the members, be ye thankful—for your " calling." Not to have "peace ruling in your hearts" would be inconsistent witli the "calling in one body," and would be practical unthankfulness to God who called us (Ephesians 5. 4, 19, 20). 16. The form which "thankfulness" (v. 15) ought to take. I<etthe -word of Christ—The Gospel word by which ye have been called, richly—(ch. 2. 2 ; Romans 15. 14)—In all wisdom—Ai/FORD joins this clause with " teaching," &c., not witli "dwell In you," as English Version, for so we find in ch. 1. 28, "teaciiing in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hearts" (so late) "For he that doeth wrong shall receive back the urrong which he hath done (by just ietribution#n kind), and there Is no respect of persons" with tlie Great Judge in the day of the Lord. He favours the master no more than the slave (Revelation 6. 15).
tlie Greek order), and . . . and—The oldest MSS. read "psalms, hymns, spiritual songs" {Note, Ephesians
5. 19). At the Agapse or Love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart, that the moutli should give it utterance in hymns of instruction, admonition, and praise (cf. Deuteronomy 6. 7). Tektdllian, Apology, 39, records that at the Love-feasts, after tlie water had been furnished for the hands and the lights had been lit, according a.sany had the power, whether by his remembrance cf Scripture, or by his powers of composition, he used to be Invited to sing praises to God for the common good. Paul contrasts (as in Ephesians 5. 18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen leasts. Singing usually formed part of the entertainment at Greek banquets (cf. James 5. 13). with grace Greek, "in grace," the element in which your singing Is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, x)iz., the heart as well as the voice; singing (cf. ti.
CHAPTER IV.
Ver. 1-18. Exhortations Continued. To Prayer. Wisdom in Relation to the Unconverted : As to THE Bearers op the Epistle, Tychicus and OnesiMus: Closing .Salutations. 1. give— Greek, "render:" lU., " afford." equal-i. e., as the slaves owe their duties to you, so you equally ov/e to them your duties as masters.
Cf. "ye masters do the same things" {Note, Epiiesians 6. 9). Alfohd translates, "fairness," "equity," which gives a large and liberal iutepretation of justice ii. common matters (Philemou 16). knowing—(Ch. 3. 24.) ye also—as well as tliey. 3. Continue— G-'reeA;, " Cotilinue perseveriiigly," "persevere" (Ephesians 6.18), "watching thereunto;" here, "watch in the same," or "in it," i. e.. In prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills, witli tlinnksgtving—
15, " peace . . . rule in your hearts"), the psalm of love and praise being In the heart before it finds vent by the lips, and even when It is not actually expressed by tlic voice, as In closet-worship. The Greek order forbids English for everything, whether Joyful, or sorrowful, mercies ttunporal and spiritual, national, family, and iiidivldna!
(1 Corinthians 14. 17; Pliilipplans 4. 0 ; 1 Tliessaloiiians 5.
18). 3. for us—myself and Timotliy (cli. 1. 1). a door of utterance translate, "a door for the word." Not as in Ephesians 6. 19, where power of "utterance" is liis peti-
I'ertton, " with grace iu your hearts;" rather, "singing In your hearts." to the Lord—The oldest MSS. read, " to God." IT. LU., "And everything wliat-soever ye do . . . do all," <tc. ; this Includes words as well as dcedi. in the name of the Lord Jeaua as disciples called In/ His name €u His, seeking His guidance and help, and desiring to act so to gain His approval (Romans 14. 8; 1 Corinthians tion. Here it Is an opportunity for preaching the word, which woulil lie best afforded by his release from prlsou
(1 Corinthians 10. 9 ; 2 Corinthians 2.12; I'lilletnon 22; Revelation 3. 8). to speak—so that wo may speak, tlie mystery of Christ—(Ch. 1. 27.) for which . . . fn Xto—on 381
10.31; 2 Corinthians 5. 15; lPeter4. 11). Cf. "In the Lord,"