CRITICAL AND EXPLANATORY NOTES
Colossians 1:6. 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.
Colossians 1:7. As ye learned of Epaphras.—Short for Epaphroditus, but not he of Philippians 2:25. 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.”
MAIN HOMILETICS OF THE PARAGRAPH.— Colossians 1:6-8
The True Gospel universally the Same.
Wherever the gospel comes it carries with it the ineffaceable impress of its divine origin, and of its universal adaptability to the condition of humanity. There are certain truths that are self-evident to the understanding, and are not susceptible of proof. They are axiomatic, and must be admitted as such before any satisfactory system can be constructed upon them. Of this character are the fundamental truths of the gospel. Their authority is supreme, and their evidential force irresistible. But a truth may be universally self-evident, and not be universally adopted. It is at this point the guilt of the unbeliever is incurred. The gospel comes to mankind with ever-accumulating evidences of its divine truthfulness; but men resist it. This is the condemnation. “He that believeth on the Son is not condemned; but he that believeth not is condemned already” (John 3:18). The false teachers, against whom the apostle warns the Colossians, sought to spoil the gospel by the intermixture of ideas from Jew and Gentile.
I. The true gospel is universally the same in its adaptation and enterprise.—“Which is come unto you, as it is in all the world” (Colossians 1:6). The gospel, though first proclaimed to the Jews, was not confined to them. It reached, penetrated, and changed the Colossians. In them all races were represented. Their conversion was typical of the possibilities of the gospel for all. The world’s greatest blessings are not indigenous, are not even sought; they are sent from above. There is not a human being the gospel cannot benefit; it adapts itself to the wants of all. The gospel started from Judea with a world-wide mission, and was eager to fulfil it. Its enterprise was irresistible. It soon spread throughout Asia, Europe, and Africa—the regions embracing the Roman empire, which was then virtually the whole world. Its marvellous propagation proved its universal adaptability. The celebrated systems of philosophy among the Grecians lived only in the soil that produced them. Heresies are at best ethnic; truth is essentially catholic. In less than a quarter of a century Christianity was diffused through the entire world. The success of Mahometanism was of a different character and effected by different means. It depended more on the scimitar than the Koran. Alexander, Sesostris, and others achieved similar conquests, and as rapidly, by the force of arms. The victories of the gospel were won by moral weapons. It is the greatest privilege of any nation to possess the gospel, and its most solemn duty to make it known to the world.
II. The true gospel is universally the same in its results.—“Bringeth forth fruit, and increaseth” (as the most valuable MSS. read) “as it doth also in you” (Colossians 1:6). The effects produced on the Colossians by their reception of the gospel were a sample of the results in other parts of the world. The fruit-bearing denotes its inward and subjective influence on the soul and life; the increasing refers to its outward and diffusive influence as it makes progress in the world. The metaphor used by the apostle suggests that the gospel, as a tree, not only bears fruit, but grows, sending forth its roots more firmly and widely, and extending its branches in the air. Thus it bears fruit and makes advancement (Spence). There are some plants which exhaust themselves in bearing fruit and then wither. The gospel is a plant whose seed is in itself, and its external growth keeps pace with its reproductive energy. We cannot monopolise the benefits of the gospel to ourselves; it is intended for the world, and wherever it comes it brings forth fruit. It is intensely practical, and aims at results, corresponding with its character, purpose, and power.
III. The true gospel is universally the same in the manner of its reception.—“Since the day ye heard of it, and knew the grace of God in truth” (Colossians 1:6). Faith cometh by hearing, and hearing by the word of God. The mode of receiving the gospel is the same to all. It is apprehended by the understanding, approved by the judgment, and embraced by the affections. It is not enough that it falls on the ear like the strain of a seraphic melody, not enough that it enters the understanding as a clearly conceived, full-orbed truth, not enough that it ripples through the sphere of the emotions as an unspeakable ecstasy, unless, aided by the divine Spirit, it be cordially embraced by the heart and conscience as the whole truth—the only truth that saves and regenerates. It is in the gospel only that we “hear of the grace of God”—the good news that He has provided redemption and restoration for the race. Nature, with all her revelations of beauty, wisdom, and power, is dumb on this subject. Providence, with its vast repertory of mingled mystery and bounty, unfolds it not. It is only by believing the gospel that, like the Colossians, we can “know the grace of God in truth.”
IV. The true gospel is universally the same in the method of its propagation.—
1. It is propagated by preaching. “As ye also learned” (Colossians 1:7)—more correctly, “Even as ye were instructed” in the truth mentioned in the preceding verse. It is believed Epaphras first preached the gospel at Colossæ, and, under the direction of Paul, he was probably also evangelist to the neighbouring cities of Hierapolis and Laodicea. Preaching is the divinely instituted means of disseminating the gospel. It cannot be superseded by any other agency. Its success has been marvellous.
2. It is propagated by men thoroughly qualified for the work.—
(1) The apostle recognised Epaphras as a co-labourer with himself. “Our dear fellow-servant” (Colossians 1:7). The preacher must labour as belonging to Christ, as entirely dependent on Him, and as deeply attached to Him. He is not a servant of the Church; he is a servant for the Church, in doctrine, supplication to God, and varied endeavours among men. With all frankness, affection, and modesty, the great apostle acknowledges Epaphras as “a dear fellow-labourer.” Envy and jealousy of the gifts and reputation of others are pernicious and unjustifiable.
(2) The apostle recognised Epaphras as a faithful minister of Christ. It was a great honour to be a fellow-servant with Paul, but greater still to be a minister of Christ, the Lord of glory, the Head of the Church, the Monarch of men and angels; commissioned by Him to proclaim the most vital truths and promote the best interests of the people. Moreover, he is called a faithful minister: the appellation of minister he had in common with many others; the praise of faithfulness is confined to few. “The great secret lies in these three things—Christ, immortal souls, self-humiliation” (Bishop Wilson).
(3) The apostle recognised Epaphras as a man of deep spiritual insight. “Who also declared unto us your love in the Spirit” (Colossians 1:8). Love is the leading characteristic of the gospel. It is announced as a message of God’s love to man, and its object is to produce love in every believing heart. Epaphras apprehended this prominent feature in the message itself, discerned its origin in the work of the Spirit, and rejoiced in declaring its exercise towards the apostle, towards God, and towards all men.
Lessons.—
1. The universality of the gospel a strong evidence of its divine authorship.
2. Though all the world were to reject the gospel it would still be true.
3. To whomsoever the gospel comes the imperative duty is to believe it.
GERM NOTES ON THE VERSES
Colossians 1:6. The Gospel manifests Itself.
I. It spreads its good news in all possible places.—“Which is come unto you, as it is in all the world.”
II. Produces unmistakable spiritual results.—“And bringeth forth fruit, as it doth also in you.”
III. Is a revelation of divine grace.—“The grace of God in truth.”
IV. To be an evident blessing it must be heard and thoroughly believed as the only truth.—“Since the day ye heard of and knew.”
Colossians 1:7-8. A Successful Preacher—
I. Is affectionately recognised as a faithful minister of Christ (Colossians 1:7).
II. Attributes his success to the work of the Spirit (Colossians 1:8).
III. Regards the exercise of love in his hearers as a prominent feature of success (Colossians 1:8).