Jesus who is called Justus.] It is likely that he was the person who welcomed Paul into his house at Corinth, when he was rejected by the other blaspheming Jews. For thus Luke writes, Acts v. 5-7. When Paul preached that Jesus was Christ, the Jews which dwelt at Corinth opposed themselves, and blasphemed; but he shook his raiment, and said unto them, Your blood be upon your own heads; and he enter ed into a certain man's house named Justus, one who worshipped God, whose house joined hard to the synagogue.

This surname seems to have been assigned him, because he had been always most observant of justice and equity. We read that this same surname was given to some others, as to James Alphæus, who is called James Justus; concerning whom Eusebius has many things, lib. 2. cap. 1, and 23. This surname is also affixed to Barsabas, Acts i. 23. As to this Jesus Justus; there is neither any mention made (that I recollect) elsewhere in the Sacred Scriptures, nor does any thing occur in Eusebius; unless this be the same Justus whom he reckons third Bishop of Jerusalem, lib. 3. Hist. eccl. cap. 29. Thus much of the person.

Who are of the circumcision.] He now conjointly extols both this Justus and those two named above. And they are commended from their nation, namely, that they were sprung from Jewish parents; which is marked by the adjunct of the circumcision. And this so much the more contributes to their praise, because the rest of the Jews for the most part, as well at Rome, as in other places, were most bitter enemies of the Apostles and of the Christian religion yea (as Justin Martyr, in his Dialogue with Trypho, writes) The Jews were they who every where stirred up the heathen against the Christians, uttering the most odious lies against us and our Religion. They, therefore, are here deservedly praised, who not only had cast off this inward malice of the Jewish race against Christ, but had put on Christ himself, and promoted the Christian Religion together with Paul and the other believers.

Here observe; It is not always safe in the business of Religion to follow the major part, or obstinately to retain national opinions. For they who were of the circumcision,

for the major part opposed Christ, and superstitiously contended for their ceremonies: yet these three persons feared not to forsake the errors of their nation.

These only are my fellow-workers unto the kingdom of God.] He now begins to commend them from their most commendable work, to which they had diligently applied themselves with the Apostle; namely, the furtherance of the Gospel.

come.

Now he calls the Gospel the kingdom of God, because by this men are introduced into the kingdom of God; namely, the kingdom of Grace in this life, that they may hereafter be introduced into the kingdom of glory in the life to It is not unusual in the Scriptures for the propagation of the Gospel and the erection of the Christian Church to be called the kingdom of God. And this form of speaking has respect to those two promises heretofore made concerning the spiritual kingdom of the Messiah, who was about to erect a Divine and spiritual kingdom by the sceptre of the Word, and to administer it in the hearts of believers. Hence that record in Matt. iv. 23, And Jesus went about all Galilee, preaching the Gospel of the kingdom; and in Mark iv. 11, Unto you it is given to know the mystery of the kingdom of God; and that of John, Matt. iii. 2, Repent ye; for the kingdom of heaven is at hand. These alone, then, of the Jews that were at Rome remained as helpers of Paul in promoting and administering this spiritual kingdom.*

Corollaries.

1. Although very many every where draw back from their duty, yet it becomes the pious minister to persevere, even alone, in propagating the Gospel.

2. Nothing can be thought more honourable than this office of the Gospel minister. For if they are to be accounted honoured who administer earthly kingdoms under earthly kings, with how much more honour are they to be

This is generally and justly urged, as absolutely conclusive against the traditions of the papists, that the Apostle Peter was at this time bishop of Rome, where he resided twenty-five years!" Scott, in loc.

treated who conduct the spiritual kingdom under Christ, the spiritual King.

3. Nothing can be more miserable or more mad than the enemies of the Gospel: because they oppose the kingdom of God itself, which they cannot overcome; and, as if they endeavoured to establish the kingdom of Satan, which will be overturned, together with all the favourers of it.

Which have been a comfort unto me.] Пapnyоpev, signifies either to exhort, or to comfort. The Apostle therefore intimates, that these three men in each respect, as well in the work of exhorting, as of comforting, proved themselves constant fellow-helpers: They exhorted him to endure the cross patiently; they comforted him by visiting him, by condoling with him, by ministering to his necessities; finally, they omitted nothing which could smooth or mitigate that miserable condition of Paul now in prison.

Instructions.

1. The wisest and the best of men under the cross need the exhortations and consolations of the godly. This the royal Prophet confesses, and in Ps. lxix. 20, bitterly complains that all had failed in this duty to him; I looked for some to take pity, but there was none; and for comforters, but I found none.

2. It is a singular mark of the godly and truly faithful, to assist the afflicted, both by word and deed, and thus by the diligent employ of every duty, to refresh and comfort them. Thus Paul describes true saints; Distributing to the necessity of saints; Rejoicing with them that do rejoice, weeping with them that weep, &c. Rom. xii. 13, 15.

3. They, therefore, have nothing of Christian charity in them, who regard not the miseries and griefs of others, so that they themselves enjoy ease and pleasure. Of this sort were those at whom Amos directs his most pungent reproof, vi. 4, &c. Ye lie upon beds of ivory, and stretch yourselves upon your couches, &c. but ye are not grieved for the affliction of Joseph.

And so far the salutations and commendations of those three who were of the circumcision, that is, of the Jews:

Three others follow from among the Gentiles; Epaphras, Luke, and Demas.

Vers. 12.

Epaphras, who is one of you, a servant of Christ, salute/h you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.

Epaphras saluteth you.] Let us consider the person himself, and what things are attributed to this person in this place, whereby he is rendered more acceptable and commendable to his Colossian brethren.

This Epaphras was the Minister of the Colossians, and sent at this time to the Apostle, to refer to him the state of that Church, to assist him in his ministry, and learn his opinion about the controversies with which that Church was agitated. For so the Churches were accustomed to resort to the Apostles as oracles, even at the remotest distance. For this purpose it is most likely Epaphras was sent. Of the praises of Epaphras we have spoken at the seventh verse of the first Chapter. We shall therefore now notice those only, which are here expressly alleged by the Apostle, in order that he might procure for him more kindness and esteem among the Colossians.

He is commended to them in a threefold

manner:

From being their countryman;

one of you.

From his eminent office; a servant of Christ.

From his sincere love towards them; always labouring fervently for you, &c.

1.

Who is one of you.]

That is, your fellow-citizen, born and educated among you, and finally given and devoted to your advantage. This especially conduces to

conciliate love for him. For all love (as the Schools express it) is founded in some communication or participation of the same thing: therefore, they who are participants of the same country and city, are united together as by a certain closer bond of love. For as their native soil is used to be dear to all, so it renders all things which spring from it even more dear to the wise and sober.

Corollaries.

1. They are deservedly to be blamed as vain and void of natural affection, who despise their own kindred and all their home concerns, being in the meau time addicted beyond what is just and good, to things and persons foreign to the house.

2. They who by a participation of country and city, or any like cause, are united with us, all other things corresponding, ought to be more dear than strangers. Hence says the Apostle, 1 Tim. v. 8, If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.

2. A servant of Christ.] Now he extols him from the dignity of his office. For by a servant of Christ, he does not denote a Christian in general; but one appointed to a more eminent place in this service of Christ, namely, to that distinguished and sacred function of the ministry of the Gospel. For although we are all servants of Christ, yet this appellation is frequently attributed by way of eminence to the ministers of the word. Thus Paul, in Rom. i. 1, describes himself as a servant of Jesus Christ: so James, Chap. i. vers. 1; and so the other Apostles.

Hence a Christian people may learn,

1. That Ministers are not to be despised as ministers, but under Christ their Lord, are to be acknowledged as set over other Christians, according to that word of the Apostle, We intreat you, brethren, to know them who labour among you, and are over you in the Lord, 1 Thess. v. 12. Therefore ministers serve their Lord Christ; but in Christ they are set over others, or at least ought to be preferred to them from dignity of office.

2. Ministers also may hence learn, what is most espe