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19 But my God shall
19 Ο δε Θεος μου πληsupply all your need, ac- ρωσει πασαν χρειαν υμων καcording to his riches in
τα τον πλουτον αυτου glory, by Christ Jesus.
δοξη, εν Χρισω Ιησου. 20 Now unto God and 20 Τω δε Θεω και πατρι our Father be glory for ημων ή δοξα εις τους αιωνας ever and ever. Amen.
των αιώνων. Αμην. 21 Salute every saint in 21 Ασσασασθε παντα αγιον Christ Jesus. The bre
εν Χριςω Ιησου. 'Ασσαζονται thren which are with me υμας οι συν εμοι αδελφοι. greet you.
22 All the saints salute 22 Ασσαζονται υμας πανyou, chiefly they that are
τες οι άγιοι, μαλιςα δε οι εκ of Cæsar's household.
της Καισαρος οικιας. 23 The grace of our 23 Η
χαρις του Κυριου Lord Jesus Christ be with ημων Ιησου Χριςου μετα πανyou all. Amen.
των υμων. Αμην.
Ver. 19.-1. According to his riches in glory. Beza thinks sy doen, here may be translated gloriously.
Ver. 20.-1. To God even our Father. Θεω και πατρι ήμων, may be rendered, To our God and Father. But the sense is the same.
Ver. 21.-1. The brethren who are with me. As the brethren are distinguished from the saints, ver. 22. they are supposed to be his fellow labourers in the gospel, mentioned in the end of his epistles to the Colossians and to Philemon ; namely, Aristarchus, Mark, Jesus called Justus, Epaphras, Luke, and Demas. .
Ver. 22.-1. And especially those of Cæsar's household. Kui ag olxlas. This may signify either the members of Cæsar's family, or his household servants, or the officers of his court, or his guards. Some of the ancients pretend that Paul held an epistolary correspondence with Seneca, Nero's preceptor. But there is no evidence of this.-Among the emperor's domestics there were Jewish slaves, who having heard the apostle, or some other person preach the gospel at Rome, had embraced the Christian faith. Also, there may have been in Nero's family natives of Rome, who being impressed with the truth of the gospel, had become Christians. Nay, the apostle may have been favourably regarded by Poppea the emperor's wife. For Josephus, who was introduced to her by some of her Jewish slaves, (see Philip. i. 13. note 1.) and was acquainted with her character, tells us, Antiq. lib. xx. c. 7. 98608695 gag ny that she was a worshipper of the true God, or a Jewish proselyte of the gate. This she might be, though in other
19 (4.) But my God 19 But though I can make no will supply all your wants, return to you in kind, ye shall feel through Christ Jesus, ac- no want through your liberality to cording to his riches in me. For God whom I serve will supglory."
pily all your wants through Christ Jesus, according to the greatness of the frower which Christ, as governor of the world, exercises in his glorious
stute of exaltation. 20 (As, 106.) Wherefore 20 Wherefore let us join heartily to God even our Father, in ascribing 10 God even our Father, Be the glory for ever and who hath exceedingly loved us in Amen.
Christ, the glory of infinite good. ness; and let us do so for ever and
Amen. 21 Salute every saint 21 Wish health in my name to every in Christ Jesus. The bre- one in your city, who professelh to thren' who are with me believe and obey Christ Jesus. The
preachers of the gospel who are with
me, wish you health. 22 All the saints salute 22 All the Christians in Rome wish you, and especially those of you health, and especially the ChrisCæsar's household." tians in Casar's family, who by this
testify their esteem of you, as on account of your faith, so on account
of your affection to me. 23 The grace of our 23 I now give you my apostoliLord Jesus Christ be with cal benediction : May that favour of you all. Amen. (See Eph. our Lord Jesus Christ, which he bevi. 24. note.)
stows on his faithful disciples, remain with you all. Amen.
respects sufficiently blameable. Here, Beza remarks, what else was this, but that God reigned in the midst of hell.—The salutation from the brethren in the emperor's family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the farther progress of it in Rome. And the respect which persons, such as the Christians in Cæsar's house, expressed for the Philippians, could not fail to fill them with joy.—To conclude, though the apostle hath not mentioned it in any of his letters, we may believe that not long after this epistle was written, he obtained a fair hearing and an honourable release, through the good offices of the Christians in Nero's fami. ly, as well as on account of the justice of his cause. VOL. III.
OF ST. PAUL'S
EPISTLE TO THE COLOSSIANS.
PREFACE. Laodicea, Hierapolis, and Colosse, mentioned Col. iv. 13. as cities in which there were Christian churches at the time this epistle was written, were situated not far from each other, in the greater Phrygia, an inland country in the Lesser Asia. Of these cities Laodicea was the greatest, being the metropolis of Phrygia, and near it stood Colosse by the river Lycus where it falls into the Meander.—Colosse, though inferior in rank to Laodicea, was a great and wealthy city, and had a Christian church, which perhaps was more considerable than the churches in Laodicea and Hierapolis, on account of the number and quality of its members; and therefore it merited the attention. which the apostle paid to it, by writing to the Colossians the epistle in the canon which bears their name.
The inhabitants of Phrygia were famous for the worship of Bacchus, and Cybele the mother of the gods. Hence she was called Phrygia mater, by way of distinction. In her worship, as well as in that of Bacchus, both sexes practised all sorts of debaucheries in speech and action, with a frantic rage, which they pretended was occasioned by the inspiration of the deities whom they worshipped. These were the orgics (from ogyn, rage) of Bacchus and Cybele, so famed in antiquity; the lewd rites of which being perfectly adapted to the corruptions of the human heart, were performed by both sexes without shame or remorse. Wherefore as the Son of God came into the world to destroy the works of the Devil, it appeared in the eye of his apostle, a matter of great importance, to carry the light of the gospel into countries, where these abominable impurities were dignified with the honourable appellation of Religious worship; especially as nothing but the heaven-descended light of the gospel, could dispel such a pernicious infatuation. That this salutary purpose might be effectually accomplished, St. Paul, accompanied by Silas and Timothy, went at different times into Phrygia, and preached the gospel with great success in many cities of that country, as we are informed by Luke in his history of the acts of the apostles; and as shall be proved more particularly in the following section.
Shewing that the Apostle Paul preached the Gospel, and planted
Churches, in Colosse, Laodicea, and Hierapolis. From the history of St. Paul's travels given by Luke, it appears that his constant custom was, to go directly to the chief cities in every country where he proposed to introduce the gospel. This method he followed, First, because in the great cities he had an opportunity of making the doctrine of salvation known to multitudes at once; and among others to persons of station and education, who being best qualified to judge of the nature and evidences of the gospel, their example, if they embraced the gospel, he knew would have a powerful influence on others.Secondly, because whatever corruption of manners prevailed among the natives of any country, he supposed would be more predominant in the great cities, than any where else; and being there supported by all the countenance which authority and example could give them, he foresaw that the triumphs of the gospel, in overthrowing these corruptions thus supported, would be the more illustrious.—The apostle's constant custom, therefore, being to go directly to the great cities in all the heathen countries, they must be mistaken, who are of opinion, that Paul in his journeys through Phrygia, never once visited either Colosse, or Laodicea, or Hierapolis, notwithstanding we are told, Acts xvi. 4. that Paul and Silas travelled through the Lesser Asia, to deliver the decrees of the apostles and elders in Jerusalem, to the churches which they had planted; and in particular that they went throughout Phrygia, Acts xvi. 6. Also we are told, Acts xviii. 23. that on another occasion Paul went over all the country of Galatia and Phrygia in order.
Nevertheless, to prove that Paul did not preach the gospel in Colosse, two passages in his epistle to the Colossians are appealed to. The first is, chap. i. 4. Having heard of your faith in Christ