CRITICAL AND EXPLANATORY NOTES.
Ver. 1. Paul, an apostle of Jesus Christ by the will of God.—Here, as in the Ephesian epistle, St. Paul traces his apostolate to the will of God. It does not seem as if any reason could be given why in these two epistles he uses the phrase and omits it in the Philippians. Timotheus our brother.—If Philemon, who was a Colossian Christian, had met St. Paul at Ephesus, probably he had seen Timothy, too, and would no doubt say to the Church how the apostle valued him (Phil. ii. 19).
Ver. 2. To the saints and faithful brethren.—We may observe that such a phrase is characteristic of St. Paul’s later epistles; in the earlier it was “to the Church.” It seems better thus to translate than to give the meaning “to the holy and believing brethren” (see on Eph. i. 1). Grace . . . and peace, from God our Father and the Lord Jesus Christ.—Not “grace” from the Father and “peace” from the Lord Jesus Christ, as the usual benediction shows—“The grace of our Lord Jesus.” “Whatsoever the Father doeth, these also doeth the Son” (John v. 19).
Ver. 3. We give thanks to God.—The apostle here, as usual, gives credit for all that is worthy in his readers, though the tidings from Colossæ had been disquieting.
Ver. 4. Having heard of your faith.—This last word might possibly mean “fidelity,” the steadiness of an unwavering loyalty. But it is better to take it as the act of personal trust. Love to all the saints.—This was the distinguishing trait of all Christians—love one for another (John xiii. 35). How often have we heard the irony, “How these Christians love one another!” We are not warranted in withholding love until men are paragons of spiritual perfection—all in Christ are “saints.”
Ver. 5. For the hope.—This word completes the triad, though the order is changed, and hope here is the object—the thing hoped for. Laid up for you in heaven.—It is the same word in Luke xix. 20, “laid up in a napkin”; in 2 Tim. iv. 8, “henceforth there is laid up”; and in Heb. ix. 27, “it is appointed unto [laid up for] men once to die.” The word of the truth of the gospel.—Not to be interpreted into “the truly evangelic word.” There is an imposing sound in the phrase meant to agree with the thing denoted.
Ver. 6. In all the world.—A hyperbolic expression, by which the apostle at the world’s centre, Rome, seems to say the messengers of the Gospel, go forth to the utmost bounds of the empire. The faith you have received is no local cult, nor is it an ephemeral excitement. And bringeth forth fruit.—The R.V. adds to “bearing fruit,” “and increasing.” It is not a Gospel that is decadent, on which a few fruits may be found, but with too evident traces that soon fruitfulness will be past.
Ver. 7. As ye learned of Epaphras.—Short for Epaphroditus, but not he of Phil. ii. 25. He is one of the Colossians; beyond that and his prayerful zeal for them we know nothing of the only one whom St. Paul calls “a fellow-servant.”
Ver. 9. Do not cease to pray for you, and to desire.—R.V. “pray and make request.” The general notion comes first, then, the particulars; so in Mark xi. 24. In the Lord’s Prayer there are several “petitions” or “requests.” Knowledge.—Here represents the advanced knowledge of the initiated. “Spiritual understanding” is the use in the realm of things spiritual of the faculty which, as employed in physical research, makes the difference between the man of scientific method and the empiric. Compare the union of “wisdom” and “spiritual understanding” with our Lord’s words, “Thou hast hid these things from the wise and prudent.”
Ver. 10. Walk worthy.—“The end of all knowledge, the apostle would say, is conduct” (Lightfoot). The previous verse taken with this gives the “theory and practice” of religion. Unto all pleasing.—With the end ever before you of being approved by God. For the same combination, see 1 Thess. iv. 1. Being fruitful . . . and increasing.—Like the Gospel itself (see ver. 6).