But though the inscription of this epistle was the same in Marcion's, as in the catholic copies, he sometimes quoted it, as an epistle to the Laodiceans, and was of opinion, that it was written to them. We are therefore now to inquire into the ground and reason of this opinion.

Pamelius in his notes upon Tertullian, as cited by archbishop Usher, (for I have not his edition at hand,) conjectured, that the words of Col. iv. 16. were the occasion of this opinion of Marcion. So likewise says Estius.

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It is very probable, that those words gave occasion to the forging an epistle to the Laodiceans. Theodoret, not far from the beginning of the fifth century, as formerly cited by us, says in his commentary upon that text: Some have hence imagined, that the apostle had also written to the Laodiceans, and they have forged such an epistle. Nevertheless the apostle does not say the epistle to the Laodiceans, but from Laodicea."

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That is the unvaried reading of this text in all the copies of the New Testament, and in all ancient Greek writers. And I have suspected, that the epistle to the Laodiceans was forged by a Latin, and that the Latin version of that text gave occasion to it. Fabricius in the introduction to his account of the epistle to the Laodiceans speaks to the same purpose.

In like manner I have for a good while been of opinion, that the Latin version of this text was the occasion of the mistaken notion of Marcion.

When I formerly gave an account of a Latin Commentary upon thirteen of St. Paul's epistles, written about 380, I took notice, that the translation of Col. iv. 16. followed by that author, was" that ye read the epistle of the Laodiceans." Et vos ut eam, quæ est Laodicensium, legatis. The same translation is in the Commentary of Pelagius. Et ea, quæ Laodicensium est, vobis legatur. Which affords good proof, that this was the translation, which was in the Latin version, then in use.

I also observed in the same place, that this expression is ambiguous. It may import an epistle, written by the Laodiceans: or an epistle, which was their property, as having been written to them. I have since found the same observation in Estius. So Secundinus, the Manichee, in his letter to Augustine, by the epistle of the Ephesians plainly means the epistle to the Ephesians. For his words are these: Against whom the apostle, in the epistle of the Ephesians, says, "he wrestled." For he says: "we wrestle not against flesh and blood, but against principalities, and powers." Eph. vi. 12.

It is not likely, that a good number of the Latins, by "the epistle of the Laodiceans," in Col. iv. 16. understood an epistle written to the Laodiceans. And Marcion also, having before him the Latin version, and understanding the words in that sense, concluded, that St. Paul had written an epistle to the Laodiceans. At length he was brought to think, that the epistle, intended by St. Paul, was the epistle inscribed to the Ephesians. Accordingly, he sometimes quoted it with that title. This will be the more readily admitted, when it is considered, that Marcion made use of the Latin versions of St. Paul's epistles. So say both Mill, and' Wetstein.

a Jacobus Pamelius, Annot. 259. in lib. 5. Tertulliani adv. Marcionem. 'Fortassis,' inquit, occasionem dedit Marcioni hujus tituli huic epistolæ imponendi, quod legisset,' Col. iv. Salutate fratres,' &c. Usser. Diss. de Ep. ad Laod.

Sciendum præterea est, Marcionem, antiquum hæreticum, occasione præsentis loci, epistolæ ad Ephesios scriptæ titulum mutâsse, inscribendo eam ad Laodicenos, tamquam ea non ad illos, sed ad hos scripta esset, &c. Est. ad Col. iv. 16.

Et eam, quæ Laodicensium est, vos legatis.] Horum verborum occasione abusus quispiam concinnavit, atque evulgavit epistolam quamdam, velut a Paulo scriptam ad Laodicenses. Est. in Col. iv. 16.

See this Vol. p. 11.

As some proof of this, I allege the note of Theophylact upon this verse. Which is the epistle from Laodicea? It is the first to Timothy. For that was written from Laodicea. 'However some say, it is an epistle, which the Laodiceans had sent to Paul. But what good the reading such an epistle * could do them, I do not know. Τις δε ην ή εκ Λαοδικείας ; ή προς Τιμόθεον πρώτη. Αύτη γαρ εκ Λαοδικείας εγραφη. Τινες δε φασιν, ὅτι ἦν οἱ Λαοδικεις Παυλῳ επεσειλαν. Αλλ' εκ οίδα τι αν εκείνης εδει αυτοις προς βελτιωσιν. Theoph. in loc. tom. II. p. 676.

f Quamquam hunç Pauli locum neutiquam puto testimo

VOL. III.

nium perhibere commentitiæ ad Laodicenses epistolæ, tamen quia ex illo, sive Latinâ potius ejus versione ambiguâ ansam cepit quisquis illam supposuit, non fuit a me omittendus. Lectionis nulla est in codicibus Græcis differentia. Omnes enim, quantum scio, habent ry Ex Amodineizs. Ita et Syrus, et Arabs, et interpretes Græci, Chrysostomus, Theodoritus, Theophylactus, Ecumenius. Neque Latinus aliter legisse videtur, etsi vertit: Eam, quæ Laodicensium est.' Fabr. Cod. Apocr. N. T. tom. II. p. 853.

See Vol. ii. p. 521.

h Fefellit tamen hos omnes ambiguitas verborum hujus loci, prout Latine leguntur. Quod enim dicitur, eam quæ Laodicensium est,' intelligi potest, vel ad quos, vel à quibus epistola scripta sit aut missa. Et quidem priori modo Latini fere intellexerunt. Sed hanc ambiguitatem dissolvit Græca lectio, que sic habet: Et eam quæ ex Laodiceâ est, ut et vos legatis.' Est. ad loc.

Contra quos se Apostolus in Ephesiorum epistolâ certamen subiisse fatetur. Dicit enim, se non contra carnem et sanguinem habere certamen, sed adversus principes et potesSecundin. ep. ad Aug. sect. i. Ap. Aug. T. VIII.

tates.

* Vid. Mill. Proleg. num 378. et 606,

Ac principio, quod a nemine adhuc animadversum puto, (nisi a J. Millio Prol. 378. suboluisse putemus) comperimuss 3 A

And now, I suppose,

matter.

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may appear, what regard is due to the authority of Marcion in this Thus I have at large stated, and considered all the material objections against the common reading at the beginning of this epistle, the epistle to the Ephesians. And the solutions that have been offered, seem to me satisfactory. And from the universal agreement of all copies in that reading, and the unanimous testimony of all Christian writers for the first twelve centuries, it appears, that there is no more reason to doubt of the genuineness of the inscription of the epistle to the Ephesians, than of any other of the acknowledged epistles of St. Paul.

This disquisition has been of greater length than might have been wished. But if any things have been set in a truer light light than usual, it will be acceptable to some..

CHAP. XIV.

That the Churches of Colosse and Laodicea were planted by the apostle Paul.

Ir has been of late a prevailing opinion, that the Christians at Colosse and Laodicea were not converted by St. Paul. But to me it seems, that there is no good ground for it.

Says Theodoret, in his argument of the epistle to the Colossians, prefixed to his commentary, Some are of opinion, that when the divine apostle wrote this epistle, he had not seen the Colossians. And they endeavour to support their opinion by these words, "For I would that ye should know, what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh," ch. ii. 1. But they should consider, that the 'meaning of these words is this, "I have not only a concern for you, but I have also great concern for those that have not seen me." And if he be not so understood, he expresses no concern for those who had seen him, and had been taught by him. Moreover the blessed Luke says in the Acts," And after he had spent some time there, he departed, and went over all the country ' of Galatia, and Phrygia, in order," ch. xviii. 23. Colosse is a city of Phrygia. And Laodicea, the metropolis of the country, is not far from it. How was it possible for him to be in Phrygia, and not carry the gospel to those places? And in another place the blessed Luke says, "Now when they had gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia." ch. xvi. 6.

So says that very learned writer in the fifth century. And those observations have led me to divers considerations, inducing me to think, that the churches of Colosse and Loadicea had been planted by Paul, and that the Christians there were his converts.

1. The apostle was twice in Phrygia, in which were Colosse, Laodicea, and Hierapolis. Says St. Luke, in the places already cited by Theodoret, Acts xvi, 6, "Now when they had gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia." And ch. xviii. 23. "And after he had spent some time there [at Antioch] he departed, and went over all the countries of Galatia and Phrygia, in order, strengthening the brethren." To which St. Luke refers again, ch. xix. 1. "Paul having passed through the upper coasts, came to Ephesus." St. Luke does not mention any cities by name. But there is no reason to say, that he was not at Colosse. It is much more reasonable to think, that in one, or rather in both those journies, Paul was at Colosse, Laodicea, and Hierapolis, chief cities of Phrygia. For, as Theodoret says, how was it possible, that he should be in that country, yea and go "through it," and "all over it," and not be in the chief places of it? St. Luke has not particularly named any places in Galatia, in which Paul was; but he must have been in several towns and cities in that country, where he planted divers churches. Gal. i. 1, 2. So was he, in like manner, in several cities of Phrygia: where also, in all probability, he planted divers churches.

Marcionis codices N. T. non ex Græcis exemplaribus, sed ex versione Latinâ veteri sive Italicâ conflatos fuisse, &c. Wetsten. a Theod. tom. II. p. 342, 343.

Prolegom. p. 79.

This argument alone appears to me conclusive. The accounts which St. Luke has given of St. Paul's journies in Phrygia, are sufficient to assure us, that he preached the gospel there, and made couverts, and planted churches in the chief cities.

2. Ch. i. 6. "Which bringeth forth fruit, as it does also in you, since the day ye heard it, and knew the grace of God in truth." Of this St. Paul was assured. Which renders it probable, that he was their father, or first teacher. He speaks to the like purpose several times. Ch. ii. 6, 7. See likewise ch. i. 23. St. Paul knew that they had been rightly taught the gospel. Nothing more remained, but that they should persevere in the faith, which they had received, and act according to it.

3. Epaphras was not their first instructor in the doctrine of the gospel. This may be concluded from ch. i. 7, the words following those quoted above from ver. 6. As ye have also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ." The Colossians had been taught by Epaphras. But he was not their first instructor. However he had faithfully taught them, agreeably to the instructions which they had received.

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Theodoret upon ch. i. 7, 8, well observes, that the apostle bestows many commendations upon Epaphras, calling him "beloved," and " fellow-servant," and a "faithful minister of Christ," that the Colossians might have the greater regard for him.' If Epaphras had first taught the Colossians the Christian doctrine, I think the apostle, when recommending him to their esteem and regard, would have added, " by whom ye believed," or "by whom ye were brought to the fellowship of the gospel," or somewhat else, to the like purpose. That would have been a great addition to what is said at ver. 7, before cited, and to what is said of him, ch. iv. 12, 13. " Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he has a great zeal for you, and for them that are in Laodicea, and them in Hierapolis."

Epaphras, who is one of you." Would the apostle have used such an expression concerning Epaphras, if the church of Colosse had been founded by him? Impossible. He says as much of Onesimus, who was but just converted, and was now first going to appear among them as a Christian. His words at ver. 9. of the same chapter are, "Onesimus, a faithful and beloved brother, who is one of you."

I imagine, that St. Paul does the more enlarge at ver. 12, 13, upon the affectionate concern, which Epaphras had for these Christians, being apprehensive of some prejudices taken up against him, that might obstruct his usefulness among them. For he had brought the apostle an account of the state of this church. Which, though it was true and faithful, was not in all respects agreeable as is concluded by commentators from what St. Paul writes in the second chapter of this epistle.

4. St. Paul does in effect, or even expressly say, that himself had dispensed the gospel to these Colossians, ch. i. 21–25. I shall recite here a large part of that context, ver. 23-25. "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel, which ye have heard whereof I Paul am made a minister. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church. Whereof I am made a minister, according to the dispensation of God, which is given to me for you, to fulfil," or fully to preach, "the word of God." And what follows to ver. 29.

St. Paul therefore had been the "minister of God" to these Colossians, as well as to other Gentiles. Nor would they have been excluded, but included among other Gentiles, to whom he had preached the word, if commentators had not been misled by a false interpretation of those words in ch. iv. 1, 2, of which we have already seen Theodoret's account, and shall say more presently. Those words having been misinterpreted, a wrong turn has been given to these likewise.

5. Chrysostom, in his preface to the epistle to the Romans, speaks to this

purpose,

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μετα πολλής της συγκαταβασεως. Κολοσσαευσι δε ουχ έτω περί των αυτών, αλλα μετα πλείονος παρρησιας, κ. λ. Procem. in ep. ad Rom. T. IX. p. 427.

the apostle writing to the Romans and the Colossians, upon the same things indeed, but not in the same manner. To them he writes with much mildness, as when he saysRom. xiv. 1, 2. To the Colossians he does not so speak of the same things, but with greater freedom. "If therefore," says he, " ye be dead with Christ from the rudiments of the world”—and 'what follows, ch. ii. 20-23.' Does not this observation lead us to think, that the Colossians were the apostle's own converts, to whom a different address from that used toward others might be very proper? And there are other passages of this epistle beside that alleged by Chrysostom, which might be taken notice of, as confirming the same observation.

6. Ch. ii. 6, 7. "As ye have therefore received Christ Jesus the Lord, so walk ye in him: grounded, and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving." Certainly these exhortations of the apostle are the more proper, and forcible, supposing the Colossians to have been first taught and instructed by him. Nor had he any occasion to be more particular. They knew who had taught them. But I think that in this, or some other of the places, where he reminds the Colossians of what they had heard, and had been taught, if those instructions had been received from another different from himself, that would have appeared in the expressions made use of by him. In short, if they were converted by the apostle, there could not possibly arise in his mind a doubt whether they remembered who had been their first teacher, and who were his fellow-labourers who had accompanied him in his journies, when he was in their country. And therefore there was no need to remind them of himself more expressly than he has done. The thing is supposed all along.

7. The presence of Epaphras with Paul at Rome is an argument that the Colossians had personal acquaintance with the apostle. Indeed Grotius upon ch. i. 7, says, that Epaphras is the same as Epaphroditus, mentioned in the epistle to the Philippians. But Beausobre well observes upon the same place: This may be the same name with Epaphroditus, Philip. ii. 25. But it is not probable, that it is the same person. St. Paul had sent Epaphroditus to Philippi. • But Epaphras was still at Rome. And there is reason to think, that he was a prisoner there. • See Philem. ver. 23.' If Epaphras was sent to Rome by the Colossians to inquire after Paul's welfare, as may be concluded from ch, iv. 7, 8, that token of respect for the apostle is a good argument of personal acquaintance. And it is allowed, that Epaphras had brought St. Paul a particular account of the state of affairs in this church. Which is another argument that they were his converts.

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8. Ch. i. 8. "Who also declared unto us your love in the Spirit:" that is, says Grotius, how you love us on account of the Holy Spirit given to you.' Or, as Peirce, Who also declared unto me the love you bear to me upon a spiritual account.' Or, as Whitby, Your spiritual and affectionate love to me, wrought in you by the Spirit, whose fruit is love.' All thus understanding it of their love of the apostle, and rightly, as seems to me. Nothing else can be meant by it. For before, at ver. 4, he had spoken of "their love to all the saints.' This I take to be another good proof of personal acquaintance. And the place is agreeable to what he writes to the Thessalonians, allowed by all to be the apostle's converts. 1 Thess. iii. 6. "But now when Timothy came from you unto us, and brought us good tidings of your faith and charity: [that is the same with Col. i. 4. "Since we heard of your faith in Christ Jesus, and your love to all the saints:"] and that ye have good remembrance of us always."

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9. Ch. iii. 16. "Let the word of Christ dwell in you richly in all wisdom, teaching, and admonishing one another, in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." This shews, that the Colossians were endowed with spiritual gifts. And from whom could they receive them, but from St. Paul? Apostles only are allowed to have had the power and privilege of conveying spiritual gifts to other Christians. This text therefore has been a difficulty with such as have supposed that Paul never was at Colosse. But now that difficulty is removed.

10. Ch. ii. 1, 2. "For I would, that ye knew, what great concern I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh: that their hearts might be comforted." This quick change of persons upon the mention of such as had not seen the b Quomodo nos diligatis propter Spiritum Sanctum vobis datum. Grot. in loc.

"Though several of the Christians had spiritual gifts, and miraculous powers, none but apostles could confer upon

' others such gifts and powers. Dr. Benson upon the Acts,

Vol. I. p. 157, first edit. p. 162; second edit. In like manner other commentators. And see Acts, ch. viii. 5-25.

apostle's face, seems to imply, that the Colossians, to whom he is writing, had seen him. For if the Colossians had been among those who had not seen him, he would have expressed himself in this manner: "I would that ye knew, what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh, that your hearts might be comforted." But upon the mention of such as had not seen him, he says: "that their hearts might be comforted." And having finished his testimony of concern for such "as had not seen his face," he returns to the Colossians, to whom he was writing, and says, ver. 4. "And this I say, lest any man should begiule you with enticing words."

Theodoret, beside what he had said in the preface to this epistle, which has been already transcribed, speaks again to this purpose in his paraphrase of ch. ii. 1, 2. I would have you be persuaded of my great concern for you, and for the Laodiceans: and not only for you and the • Laodiceans, but likewise for all who have not seen me. And that this is his meaning, appears from what follows: "that their hearts may be comforted." He does not say "your:" but "their" that is, of such as had not seen him.*

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11. Ch. ii. 5. For though I be absent in the flesh, yet am I with you in the spirit, joying, and beholding your order, and the stedfastness of your faith in Christ." It is here implied, if I am not mistaken, that the apostle had been with them, and had been present in the assembly of the believers at Colosse.

unto you," and the Indeed, I think it to

12. What is said ch. iv. 7-9. "All my state shall Tychicus declare rest, best suits the supposition of personal acquaintance, as before hinted. be full proof, that Paul was acquainted with them, and they with him. 13. The salutations in ver. 10, 11, 14, from Aristarchus, Mark, Luke, Demas, suppose the Colossians to have been well acquainted with St. Paul's fellow-travellers, and fellow-labourers. And Timothy's name is in the salutation at the beginning of the epistle. Consequently, the Colossians were not unknown to the apostle, nor unacquainted with him. And the like salutations are also in the epistle to Philemon, an inhabitant of Colosse.

14. Ch. iv. 15. "Salute the brethren, which are in Laodicea, and Nymphas, and the church which is in his house. Ver. 17. And say to Archippus: take heed to the ministry, which thou hast received in the Lord, that thou fulfil it.' This shows, that Paul was well acquainted with the state of the churches in Colosse and Laodicea. And it affords an argument that he had been in that country, and particularly at Laodicea. He salutes the brethren there, and Nymphas by name, and the church in his house. It is probable, says Theodoret, that he was one of the faithful in Laodicea, who had made his house a church, adorning it with piety. As for Archippus, the same Theodoret says, That some had supposed him to have been minister at Laodicea: but,' says he, the epistle to Philemon shews, that he dwelled at Colosse, where. • Philemon was.' See Philem. ver. 2.

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15. Ch. iv. 3, 4. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am in bonds: that I may make it manifest, as I ought to speak." And ver. 18. "Remember my bonds." Such demands may be made of strangers. But they are most properly made of friends and acquaintance.

In a word, the whole tenour of this epistle shews, that the apostle is not writing to strangers, but to acquaintance, disciples, and converts.

16. Finally, an argument may be taken from the epistle to Philemon, an inhabitant of Colosse, sent at the same time with this to the Colossians.

From ver. 19th of the epistle to Philemon, I suppose it to be evident, that he had been converted to Christianity by St. Paul. Indeed this might be done at some other place. But it may as well have been done at home.

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And St. Paul's acquaintance with Philemon, and the Christians at Colosse, may be inferred from several things in that epistle. At ver. 2, he salutes Apphia by name, probably wife of Philemon: and Archippus, probably pastor at Colosse, at least an elder in that church: who; as before observed, is also mentioned Col. iv. 17. Once more, at ver. 22, St. Paul desires Philemon "to prepare him a lodging." Whence I conclude, that Paul had been at Colosse before.

• Ότι δε ταυτα κατα ταύτην αυτῷ τὴν διάνοιαν ειρηται και τα επαγόμενα δηλοι να παρακλήθωσιν αἱ καρδίαι αυτών. Ουκ είπεν ύμων, αλλ' αυτών, τοτ' εςί, των μηδέπω τεθεαμενών. Theod. ib. p. 350, 351.

b Ibid. P. 363.

• Τίνες έφασαν, τέτον: Λαοδίκειας, γεγενησθαι διδασκαλοκ. 2. 2.. Itid.