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at least, if interpreted in its natural sense, he declares that the Colossians were personally unknown to him: ‘I would have you know,’ he writes, ‘how great a conflict I have for you and them that are in Laodicea and as many as have not seen my face in the flesh’^[84].

      Epaphras was the evangelist of this district.

      But, if he was not directly their evangelist, yet to him they were indirectly indebted for their knowledge of the truth. Epaphras had been his delegate to them, his representative in Christ. By Epaphras they had been converted to the Gospel. This is the evident meaning of a passage in the opening of the epistle, which has been much obscured by misreading and mistranslation, and which may be paraphrased thus: ‘The Gospel, which has spread and borne fruit throughout the rest of the world, has been equally successful among yourselves. This fertile growth has been manifested in you from the first day when the message of God’s grace was preached to you, and accepted by you—preached not as now with adulterations by these false teachers, but in its genuine simplicity by Epaphras our beloved fellowservant; he has been a faithful minister of Christ and a faithful representative of us, and from him we have received tidings of your love in the Spirit’^[85].

      St. Paul’s residence at Ephesus instrumental in their conversion.

      How or when the conversion of the Colossians took place, we have no direct information. Yet it can hardly be wrong to connect the event with St. Paul’s long sojourn at Ephesus. Here he remained preaching for three whole years. It is possible indeed that during this period he paid short visits to other neighbouring cities of Asia: |A.D. 54–57.| but if so, the notices in the Acts oblige us to suppose these interruptions to his residence in Ephesus to have been slight and infrequent^[86]. Yet, though the Apostle himself was stationary in the capital, the Apostle’s influence and teaching spread far beyond the limits of the city and its immediate neighbourhood. It was hardly an exaggeration when Demetrius declared that ‘almost throughout all Asia this Paul had persuaded and turned away much people’^[87]. The sacred historian himself uses equally strong language in describing the effects of the Apostle’s preaching; ‘All they which dwelt in Asia heard the word of the Lord, both Jews and Greeks’^[88]. In accordance with these notices, the Apostle himself in an epistle written during this sojourn sends salutations to Corinth, not from the Church of Ephesus specially, as might have been anticipated, but from the ‘Churches of Asia’ generally^[89]. St. Luke, it should be observed, ascribes this dissemination of the Gospel, not to journeys undertaken by the Apostle, but to his preaching at Ephesus itself^[90]. Thither, as to the metropolis of Western Asia, would flock crowds from all the towns and villages far and near. Thence they would carry away, each to his own neighbourhood, the spiritual treasure which they had so unexpectedly found.

      Close alliance of these cities with Ephesus.

      Among the places thus represented at the Asiatic metropolis would doubtless be the cities lying in the valley of the Lycus. The bonds of amity between these places and Ephesus appear to have been unusually strong. The Concord of the Laodiceans and Ephesians, the Concord of the Hierapolitans and Ephesians, are repeatedly commemorated on medals struck for the purpose^[91]. |The work of Philemon and Nymphas,| Thus the Colossians, Epaphras and Philemon, the latter with his household^[92], and perhaps also the Laodicean Nymphas^[93], would fall in with the Apostle of the Gentiles and hear from his lips the first tidings of a heavenly life.

      but especially Epaphras.

      But, whatever service may have been rendered by Philemon at Colossæ, or by Nymphas at Laodicea, it was to Epaphras especially that all the three cities were indebted for their knowledge of the Gospel. Though he was a Colossian by birth, the fervency of his prayers and the energy of his love are represented as extending equally to Laodicea and Hierapolis^[94]. It is obvious that he looked upon himself as responsible for the spiritual well-being of all alike.

      St. Paul still a stranger to this district.

      We pass over a period of five or six years. St. Paul’s first captivity in Rome is now drawing to a close. During this interval he has not once visited the valley of the Lycus. He has, it is true, skirted the coast and called at Miletus, which lies near the mouth of the Mæander; but, though the elders of Ephesus were summoned to meet him there^[95], no mention is made of any representatives from these more distant towns.

      His imprisonment at Rome.

      I have elsewhere described the Apostle’s circumstances during his residence in Rome, so far as they are known to us^[96]. It is sufficient to say here, that though he is still a prisoner, friends new and old minister freely to his wants. Meanwhile the alienation of the Judaic Christians is complete. Three only, remaining faithful to him, are commemorated as honourable exceptions in the general desertion^[97].

      Colossæ brought before his notice by two incidents.

      We have seen that Colossæ was an unimportant place, and that it had no direct personal claims on the Apostle. We might therefore feel surprise that, thus doubly disqualified, it should nevertheless attract his special attention at a critical moment, when severe personal trials were superadded to ‘the care of all the churches.’ But two circumstances, the one affecting his public duties, the other private and personal, happening at this time, conspired to bring Colossæ prominently before his notice.

      1. The mission of Epaphras.

      1. He had received a visit from Epaphras. The dangerous condition of the Colossian and neighbouring churches had filled the mind of their evangelist with alarm. A strange form of heresy had broken out in these brotherhoods—a combination of Judaic formalism with Oriental mystic speculation—and was already spreading rapidly. His distress was extreme. He gratefully acknowledged and reported their faith in Christ and their works of love^[98]. But this only quickened his anxiety. He had ‘much toil for them’; he was ‘ever wrestling in his prayers on their behalf,’ that they might stand fast and not abandon the simplicity of their earlier faith^[99]. He came to Rome, we may suppose, for the express purpose of laying this state of things before the Apostle and seeking his counsel and assistance.

      2. Onesimus a fugitive in Rome.

      2. But at the time when Epaphras paid this visit, St. Paul was also in communication with another Colossian, who had visited Rome under very different circumstances. Onesimus, the runaway slave, had sought the metropolis, the common sink of all nations^[100], probably as a convenient hiding place, where he might escape detection among its crowds and make a livelihood as best he could. Here, perhaps accidentally, perhaps through the intervention of Epaphras, he fell in with his master’s old friend. The Apostle interested himself in his case, instructed him in the Gospel, and transformed him from a good-for-nothing slave^[101] into a ‘faithful and beloved brother^[102].’

      The Apostle despatches three letters simultaneously.

      This combination of circumstances called the Apostle’s attention to the Churches of the Lycus, and more especially to Colossæ. His letters, which had been found ‘weighty and powerful’ in other cases, might not be unavailing now; and in this hope he took up his pen. Three epistles were written and despatched at the same time to this district.

      1. The Epistle to the Colossians.

      1. He addresses a special letter to the Colossians, written in the joint names of himself and Timothy, warning them against the errors of the false teachers. He gratefully acknowledges the report which he has received of their love and zeal^[103]. He assures them of the conflict which agitates him on their behalf^[104]. He warns them to be on their guard against the delusive logic of enticing words, against the vain deceit of a false philosophy^[105]. |The theological and the practical error of the Colossians.|The purity of their Christianity is endangered by two errors, recommended to them by their heretical leaders—the one theological, the other practical—but both alike springing from the same source, the conception of matter as the origin and abode of evil. Thus, regarding God and matter as directly antagonistic and therefore apart from and having no communication with each other, they sought to explain the creation and government of the world by interposing a

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