Colossians 4:15

4:10-18 Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.

Nymphas Probably contracted from Nymphodorus, as Artemas from Artemidorus (Titus 3:12): Zenas from Zenodorus (Titus 3:13); Olympas from Olympiodorus (Romans 16:15). The Church Compare Plm 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12. His house (αὐτοῦ) Others read αὐτῶν their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, αὐτῆς her, regarding the name as female, Nympha. It is difficult, however, to know to whom the plural can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Nymphas, and thinks that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.

(15) The brethren which are in Laodicea. —The comparison of this phrase with the more general “church of the Laodiceans” below has led to the idea that some special body of Christians—Dr. Lightfoot suggests a “family of Colossian Christians”—at Laodicea is here referred to. But more probably the whole of the Laodicean Christians are meant in both passages. In their individual character they are “the brethren in Laodicea;” when they are gathered to hear the Epistles they are the” Church (literally, the Christian assembly ) of Laodicea.” And Nymphas.—There is a curious variety of reading here. Some MSS. have, as in our version,” the church in his house;” some, “in her house;” the best reading seems to be “in their house.” The second of those readings would make the name “Nympha,” instead of “Nymphas,” with which the form of the original hardly agrees. The last reading (from which the common reading of our version is probably a correction) must refer, in the word “their,” to Nymphas and his family. Of Nymphas we know nothing, except from this passage. He is obviously a man of importance, a centre of Church life, in the Christian community at Laodicea. The church which is in his house.—This phrase is found elsewhere only as applied to “Aquila and Priscilla” (Romans 16:5; 1Corinthians 16:19), and to Philemon (Philemon 1:2).

Of these Aquila and Priscilla are notable Christian teachers (as of Apostles, Acts 18:26) and confessors (Romans 16:4); and Philemon is spoken of as a “beloved fellow-labourer,” and one in whom “the saints are refreshed” (Philemon 1:1; Philemon 1:7). Hence this “church in the house” is seen to have gathered only round persons of some mark and leadership. The houses sanctified by such gatherings were the parents of the material churches of the future. Since the word “church” means nothing more than “general assembly,” it is obviously capable of definition only by the context. If undefined it is universal—the whole Catholic Church of Christ—otherwise it is civic, as is most common; or domestic, as here. Since the units of society were then the family and the city—not the country, or province—we read not of the church, but of the “churches” of Achaia, or Galatia, or Macedonia. National churches there could not be; for nations, as we understand the term, did not exist. Afterwards, when the Church was fully organised, it is well known that the ecclesiastical divisions (“parish,” “diocese,” &c., ) still followed the civil.

Colossians 4:15 . Νυμφαν may be masculine ( Νυμφᾶν ) or feminine ( Νύμφαν ). The Doric form, Νύμφαν , is improbable; on the other hand the contracted form, Νυμφᾶν , is rare. If αὐτῶν is read, either is possible. Otherwise the decision is made by the choice between αὐτοῦ and αὐτῆς . It seems probable that αὐτῶν was due to change by a scribe who included ἀδελφ . in the reference. And a scribe might alter the feminine, assuming that a woman could not have been mentioned in this way. The attestation of αὐτῆς is very strong, though numerically slight. The Church in her house was a Laodicean Church, distinct apparently from the chief Church of the town.

Salute the brethren which are in Laodicea; having saluted the Colossians, in the names of others, circumcised and uncircumcised, he desires them in his own name to salute the Christians in the church at Laodicea. And Nymphas; and some pious man called Nymphas, probably living either in the country near the city of Laodicea, or some eminent Christian of chief note in the city. The masculine article adjoined shows this person to be a male, and not a female, as some have inconsiderately reckoned. And the church which is in his house; and the company of believers, either of his own family or neighbourhood, who did, under his protection or inspection, meet to worship God according to his appointment, Romans 16:1,5 1 Corinthians 16:15,19 .

Verse 15. - Salute the brethren that are in Laodicea (ver. 13; Colossians 2:1 ; Revelation 1:11 ; Revelation 3:14-22 ). Perhaps the brethren in Hierapolis (ver. 13) were not formed into a distinct Church as yet (comp. Colossians 2:1 ). The Church in Laodicea early became a flourishing and wealthy community ( Revelation 3:17 ). And Nympha (or, Nymphas ) , and the Church (literally, assembly ) at her (or, their ) house. Νύμφαν may be either masculine or feminine accusative. The reading "her" ( αὐτῆς ) is adopted by Westcott and Hort without alternative, and seems on the whole the most probable. The Revised Text follows Tischendorf, Tregelles, Meyer, Alford, Lightfoot, who read "their" ( αὐτῶν ). "His" ( αὐτοῦ ) is evidently a later correction. Lightfoot says, indeed, that "a Doric form of the Greek name ( sc. Νύμφαν for Νύμφην ) seems in the highest degree improbable;" but he allows, on the other hand, that Νυμφᾶς as a contracted masculine form (for Νυμφόδωρος ) "is very rare." This person was apparently a leading member of the Laodicean Church, at whose house Church meetings were held (comp. Acts 12:12 ; Philemon 1:2 ; Romans 16:5 ; 1 Corinthians 16:19 ). "The Church at her house" can scarcely have been an assembly distinct "from the brethren that are in Laodicea." Both expressions may relate to the same body of persons, referred first individually, then collectively as a meeting gathered at this place.

Others suppose a more private gathering to be meant, as e.g. of Colossians living at Laodicea (Meyer). Many older interpreters identified this Church with the household of Nymphas. If "their" be the true reading, the expression must include Nympha and her family. Nympha (or Nymphas), like Philemon and his family, St. Paul had doubtless met in Ephesus. Colossians 4:15