Colossians 4:15

Col_4:15

Salute the brethren which are in Laodicea, and Nymphas.

Early Church life

I. The brethren at Laodicea. This salutation teaches us--

1. That brotherly love should flourish among all Christians. The philosophers of old said that a wise man was a friend to a wise man, although unknown; but we may say that a Christian is a brother, although unknown; yea, he is more united than any natural brother (Act_4:32).

2. This brotherly love is not only declared by words, but by services, as often as brethren, even they who live in remote churches, need our assistance. For to salute one by word as a brother, and not to promote the welfare of a brother, is the work of derision rather than of love.

II. The church which was in the house of Nymphas. Either the assembly of Christians meeting there or his private family, which, for its piety, merited the name of Church. There is no harm in understanding it in both senses.

1. Every collection of believers, although, on account of its smallness, may be included in the walls of a private house, and although, on account of their enemies, they meet in nocturnal assemblies, is a true Church, a member of the Church Universal.

2. The Papists therefore err who acknowledge no Church unless that which has the sovereignty, and is ever before the eyes of the world, for sometimes through persecution the Church cannot move in the public sight at all (Rev_12:6), So when the Arians ruled, Athanasius and the orthodox were compelled to retire into corners.

3. It is the duty of every head of a family so to train his children and servants that his house may deservedly obtain the name of a church (Gen_18:19; Jos_24:15), and those who neglect this are unworthy of the name of Christians. (Bishop Davenant.)

The Church in the house

In that the apostle calls this household a Church, we may note that a religious and well-ordered family is as it were a little Church. Now, do we learn from hence that our houses are Churches? Then these things will follow.

1. That Gods worship and piety must be set up in them. How can they be Churches of God if God be not served in them?

2. All must be done there in order, and quietness, and silence, for so it is or should be in the Church.

3. Evil persons that are incorrigible must not dwell there, but must be cast out (Psa_101:1-8.)

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4. The husband or master of the family must dwell there as a man of knowledge, and wives, children, and servants must obey as the Church doth Christ.

Conclusion:

1. Are our families Churches? Why, then, religious families are in a happy case, for then God Himself will dwell there; so as a stranger coming to such places may say, as Jacob did of Bethel, Surely God is in this place.

2. Should our families be Churches? Oh, then, woe unto the world of profane households. (N. Byfield.)

The Church in the house of Nymphas

We read that Priscilla and Aquila had such both in their house at Rome (Rom_16:5)

and in Ephesus (1Co_16:19), and that Philemon had one in his house at Colossae. This may have been the families, or small congregations meeting in these houses. The expression gives us a glimpse of the primitive elasticity of Church order and fluidity of ecclesiastical language. The word Church had not yet been fixed to its present technical sense. There was but one Church in Laodicea, and yet within it was this little Church--an imperium in imperio--as if the word had not yet come to mean more than an assembly, and as if all the arrangements of order and worship of later days were undreamed of yet. The life was there, but the forms which were to grow out of the life, and to protect it sometimes, and to stifle it often, were only beginning to show themselves, and were certainly not yet felt to be forms. If the Church in the house of Nymphas consisted of--

I. His own family and dependents, it stands for us as a lesson of what every family which has a Christian man or woman at its head ought to be. Little know ledge of so-called Christian households is needed to be sure that domestic religion is woefully neglected to-day. Family worship and instruction are disused, one fears, in many homes, the heads of which can remember both in their fathers houses; and the unspoken atmosphere of religion does not fill the house with its aroma as it ought to do. If a Christian householder have not a Church in his house, the family union is tending to become a synagogue of Satan. A like suggestion may be made if this Church--

II. Included more than family and dependents. It is a miserable thing when social intercourse plays freely round every other subject, and taboos all mention of religion; when Christian people choose society for worldly advantages, and for every reason under heaven--some times a long way under--except those of a common faith, and of the desire to increase it. It is not needful to lay down extravagant, impracticable restrictions, by insisting that we should limit our society to religious men, or our conversation to religious subjects. But it is a bad sign when our associates are chosen for every other reason but their religion, and when our talk flows copiously on all other subjects, and becomes a constrained driblet when religion comes to be spoken of. Let us strive to carry about with us an influence which shall permeate all social intercourse, and make it, if not directly religious, yet never antagonistic to religion, and always capable of passing easily and naturally into the highest regions. Our godly forefathers used to carve texts over their doors. Let us do the same in another fashion, so that all who cross our threshold may feel that they have come into a Christian household, where cheerful godliness sweetens and brightens the sanctities of home. (A. Maclaren, D. D.)

Church duties at home

Two Christians met on a Monday morning. Both were parents. As was natural, the conversation turned upon the services of the previous day. The first speaker opened by saying, We had a sermon from our minister last night on the religious instruction of children. Why didnt you come and hear it? Because, said the other, I wag at home doing it! (Christian Treasury.)

Home example

It was a source of much trouble to some fishes to see a number of lobsters swimming back wards instead of forwards. They therefore called a meeting; and it was deter mined to open a class for their instruction, which was done, and a number of young lobsters came, for the fishes gravely argued that if they commenced with the young ones, as they grew up they would learn to swim aright. At first they did very well; but afterwards, when they returned home, and saw their fathers and mothers swimming in the old way, they soon forgot their lessons. So many a child well taught at school is drifted backwards by a bad home influence. (Bible Class Magazine.)

The Church anywhere

The Church of Jesus Christ is found wherever He is known, served, and adored according to His gospel; within the enclosure of the walls of a house, or in the very caverns of mountains, and coverts of the wilderness, whither the Holy Spirit expressly foretells us that the spouse of the Lamb shall be sometimes constrained to retire. (J. Daille.)

A prayerless home

I shall never forget the impression made upon me during the first year of my ministry by a mechanic whom I had visited, and on whom I urged the paramount duty of family prayer.. One day he entered my study, and bursting into tears, said, You remember that girl, sir; she was my only child. She died suddenly this morning. She has gone, I hope, to God. But if so, she can tell Him what now breaks my heart--that she never heard a prayer in her fathers house or from her fathers lips! Oh that she were with me but one day again! (Norman Macleod.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2. Salutations and closing words, Col_4:15-18.

15. Salute… Nymphas—To the general salutation to the body of Christians in the neighbouring city is added a special one to Nymphas, one of its members, together with those Christians whose place of assembly was at his house. There seem to have been several of these smaller Churches in the city. The era of separate houses of worship had not then come. See on Rom_16:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Chapter 4 Part 4

CLOSING MESSAGES

Col_4:15-18 (R.V.)

THERE is a marked love of triplets in these closing messages. There were three of the circumcision who desired to salute the Colossians; and there were three Gentiles whose greetings followed these. Now we have a triple message from the Apostle himself-his greeting to Laodicea, his message as to the interchange of letters with that Church, and his grave, stringent charge to Archippus. Finally, the letter closes with a few hurried words in his own handwriting, which also are threefold, and seem to have been added in extreme haste, and to be compressed to the utmost possible brevity.

I. We shall first look at the threefold greeting and warnings to Laodicea.

In the first part of this triple message we have a glimpse of the Christian life of that city. "Salute the brethren that are in Laodicea." These are, of course, the whole body of Christians in the neighbouring town, which was a much more important place than Colossae. They are the same persons as "the Church of the Laodiceans." Then comes a special greeting to "Nymphas," who was obviously a brother of some importance and influence in the Laodicean Church, though to us he has sunk to be an empty name. With him Paul salutes "the Church that is in their house" (Rev. Ver.). Whose house? Probably that belonging to Nymphas and his family. Perhaps that belonging to Nymphas and the Church that met in it, if these were other than his family. The more difficult expression is adopted by preponderating textual authorities, and "his house" is regarded as a correction to make the sense easier. If so, then the expression is one of which in our ignorance we have lost the key, and which we must be content to leave unexplained.

But what was this "Church in the house"? We read that Prisca and Aquila had such both in their house in Rome {Rom_16:5} and in Ephesus, {1Co_16:19} and that Philemon had such in his house at Colossae. It may be that only the household of Nymphas is meant, and that the words import no more than that it was a Christian household; or it may be, and more probably is, that in all these cases there was some gathering of a few of the Christians resident in each city, who were closely connected with the heads of the household, and met in their houses, more or less regularly, to worship and to help one another in the Christian life. We have no facts that decide which of these two suppositions is correct. The early Christians had, of course, no buildings especially used for their meetings, and there may often have been difficulty in finding suitable places, particularly in cities where the Church was numerous. It may have been customary, therefore, for brethren who had large and convenient houses, to gather together portions of the whole community in these. In any case, the expression gives us a glimpse of the primitive elasticity of Church order, and of the early fluidity, so to speak, of ecclesiastical language. The word "Church" had not yet been hardened and fixed to its present technical sense. There was but one Church in Laodicea, and yet within it there was this little Church-an imperium in imperio- as if the word had not yet come to mean more than an assembly, and as if all arrangements of order and worship, and all the terminology of later days, were undreamed of yet. The life was there, but the forms which were to grow out of the life, and to protect it sometimes, and to stifle it often, were only beginning to show themselves, and were certainly not yet felt to be forms. We may note, too, the beautiful glimpse we get here of domestic and social religion.

If the Church in the house of Nymphas consisted of his own family and dependents, it stands for us as a lesson of what every family, which has a Christian man or woman at its head, ought to be. Little knowledge of the ordering of so-called Christian households is needed to be sure that domestic religion is woefully neglected today. Family worship and family instruction are disused, one fears, in many homes, the heads of which can remember both in their fathers houses; and the unspoken aroma and atmosphere of religion does not fill the house with its odour, as it ought to do. If a Christian householder have not "a Church in his house," the family union is tending to become "a synagogue of Satan." One or other it is sure to be. It is a solemn question for all parents and heads of households, What am I doing to make my house a Church, my family a family united by faith in Jesus Christ?

A like suggestion may be made if, as is possible, the Church in the house of Nymphas included more than relatives and dependents. It is a miserable thing when social intercourse plays freely round every other subject, and tabooes all mention of religion. It is a miserable thing when Christian people choose and cultivate society for worldly advantages, business connections, family advancement, and forevery reason under heaven-sometimes a long way under-except those of a common faith, and of the desire to increase it.

It is not needful to lay down extravagant, impracticable restrictions, by insisting either that we should limit our society to religious men, or our conversation to religious subjects. But it is a bad sign when our chosen associates are chosen for every other reason but their religion, and when our talk flows copiously on all other subjects, and becomes a constrained driblet when religion comes to be spoken of: Let us try to carry about with us an influence which shall permeate all our social intercourse, and make it, if not directly religious, yet never antagonistic to religion, and always capable of passing easily and naturally into the highest regions. Our godly forefathers used to carve texts over their house doors. Let us do the same in another fashion, so that all who cross the threshold may feel that they have come into a Christian household, where cheerful godliness sweetens and brightens the sanctities of home.

We have next a remarkable direction as to the interchange of Pauls letters to Colossae and Laodicea. The present Epistle is to be sent over to the neighbouring Church of Laodicea-that is quite clear. But what is "the Epistle from Laodicea" which the Colossians are to be sure to get and to read? The connection forbids us to suppose that a letter written by the Laodicean Church is meant. Both letters are plainly Pauline epistles, and the latter is said to be "from Laodicea," simply because the Colossians were to procure it from that place. The "from" does not imply authorship, but transmission. What then has become of this letter? Is it lost? So say some commentators; but a more probable opinion is that it is no other than the Epistle which we know as that to the Ephesians. This is not the occasion to enter on a discussion of that view. It will be enough to notice that very weighty textual authorities omit the words "In Ephesus," in the first verse of that Epistle. The conjecture is a very reasonable one, that the letter was intended for a circle of Churches, and had originally no place named in the superscription, just as we might issue circulars "To the Church in," leaving a blank to be filled in with different names. This conjecture is strengthened by the marked absence of personal references in the letter, which in that respect forms a striking contrast to the Epistle to the Colossians, which it so strongly resembles in other particulars. Probably, therefore, Tychicus had both letters put into his hands for delivery. The circular would go first to Ephesus as the most important Church in Asia, and thence would be carried by him to one community after another, till he reached Laodicea, from which he would come further up the valley to Colossae, bringing both letters with him. The Colossians are not told to get the letter from Laodicea, but to be sure that they read it. Tychicus would see that it came to them; their business was to see that they marked, learned, and inwardly digested it.

The urgency of these instructions that Pauls letters should be read reminds us of a similar but still more stringent injunction in his earliest epistle, {1Th_5:27} "I charge you by the Lord, that this epistle be read unto all the holy brethren." Is it possible that these Churches did not much care for Pauls words, and were more willing to admit that they were weighty and powerful, than to study them and lay them to heart? It looks almost like it. Perhaps they got the same treatment then as they often do now, and were more praised than read, even by those who professed to look upon him as their teacher in Christ!

But passing by that, we come to the last part of this threefold message, the solemn warning to a slothful servant.

"Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it." A sharp message that-and especially sharp, as being sent through others, and not spoken directly to the man himself. If this Archippus were a member of the Church at Colossae, it is remarkable that Paul should not have spoken to him directly, as he did to Euodia and Syntyche, the two good women at Philippi, who had fallen out. But it is by no means certain that he was. We find him named again, indeed, at the beginning of the Epistle to Philemon, in such immediate connection with the latter, and with his wife Apphia, that he has been supposed to be their son. At all events, he was intimately associated with the Church in the house of Philemon, who, as we know, was a Colossian. The conclusion, therefore, seems at first sight most natural that Archippus too belonged to the Colossian Church. But on the other hand the difficulty already referred to seems to point in another direction; and if it be further remembered that this whole section is concerned with the Church at Laodicea, it will be seen to be a likely conclusion from all the facts that Archippus, though perhaps a native of Colossae, or even a resident there, had his "ministry" in connection with that other neighbouring Church.

It may be worth notice, in passing, that all these messages to Laodicea, occurring here, strongly favour the supposition that the epistle from that place cannot have been a letter especially meant for the Laodicean church, as, if it had been, these would have naturally been inserted in it. So far, therefore, they confirm the hypothesis that it was a circular.

Some may say, Well, what in the world does it matter where Archippus worked? Not very much perhaps; and yet one cannot but read this grave exhortation to a man who was evidently getting languid and negligent, without remembering what we hear about Laodicea and the angel of the Church there, when next we meet it in the page of Scripture. It is not impossible that Archippus was that very "angel," to whom the Lord Himself sent the message through His servant John, more awful than that which Paul had sent through his brethren at Colossae, "Because thou art neither cold nor hot, I will spue thee out of My mouth."

Be that as it may, the message is for us all. Each of us has a "ministry," a sphere of service. We may either fill it full, with earnest devotion and patient heroism, as some expanding gas fills out the silken round of its containing vessel, or we may breathe into it only enough to occupy a little portion, while all the rest hangs empty and flaccid. We have to "fulfil our ministry."

A sacred motive enhances the obligation-we have received it "in the Lord." In union with Him it has been laid on us. No human hand has imposed it, nor does it arise merely from earthly relationships, but our fellowship with Jesus Christ, and incorporation into the true Vine, have laid on us responsibilities, and exalted us by service.

There must be diligent watchfulness in order to fulfil our ministry. We must take heed to our service, and we must take heed to ourselves. We have to reflect upon it, its extent, nature, imperativeness, upon the manner of discharging it, and the means of fitness for it. We have to keep our work ever before us. Unless we are absorbed in it, we shall not fulfil it. And we have to take heed to ourselves, ever feeling our weakness and the strong antagonisms in our own natures which hinder our discharge of the plainest, most imperative duties.

And let us remember, too, that if once we begin, like Archippus, to be a little languid and perfunctory in our work, we may end where the Church of Laodicea ended, whether he were its angel or no, with that nauseous lukewarmness which sickens even Christs long suffering love, and forces Him to reject it with loathing.

II. And now we come to the end of our task, and have to consider the hasty last words in Pauls own hand. We can see him taking the reed from the amanuensis and adding the three brief sentences which close the letter. He first writes that which is equivalent to our modern usage of signing the letter-"the salutation of me Paul with mine own hand." This appears to have been his usual practice, or, as he says in 2Th_3:17, it was "his token in every epistle"-the evidence that each was the genuine expression of his mind. Probably his weak eyesight, which appears certain, may have had something to do with his employing a secretary, as we may assume him to have done, even when there is no express mention of his autograph in the closing salutations. We find, for example, in the Epistle to the Romans no words corresponding to these, but the modest amanuensis steps for a moment into the light near the end: "I Tertius, who write the epistle, salute you in the Lord."

The endorsement with his name is followed by a request singularly pathetic in its abrupt brevity, "Remember my bonds." This is the one personal reference in the letter, unless we add as a second, his request for their prayers that he may speak the mystery of Christ, for which he is in bonds. There is a striking contrast in this respect with the abundant allusions to his circumstances in the Epistle to the Philippians, which also belongs to the period of his captivity. He had been swept far away from thoughts of self by the enthusiasm of his subject. The vision that opened before him of his Lord in His glory, the Lord of Creation, the Head of the Church, the throned helper of every trusting soul, had flooded his chamber with light, and swept guards and chains and restrictions out of his consciousness. But now the spell is broken, and common things reassert their power. He stretches out his hand for the reed to write his last words, and as he does so, the chain which fastens him to the Praetorian guard at his side pulls and hinders him. He wakes to the consciousness of his prison. The seer, swept along by the storm wind of a Divine inspiration, is gone. The weak man remains. The exhaustion after such an hour of high communion makes him more than usually dependent; and all his subtle, profound teachings, all his thunderings and lightnings, end in the simple cry, which goes straight to the heart,

"Remember my bonds."

He wished their remembrance because he needed their sympathy. Like the old rags put round the ropes by which the prophet was hauled out of his dungeon, the poorest bit of sympathy twisted round a fetter makes it chafe less. The petition helps us to conceive how heavy a trial Paul felt his imprisonment to be, little as he said about it, and bravely as he bore it. He wished their remembrance too, because his bonds added weight to his words. His sufferings gave him a right to speak. In times of persecution confessors are the highest teachers, and the marks of the Lord Jesus borne in a mans body give more authority than diplomas and learning. He wished their remembrance because his bonds might encourage them to steadfast endurance if need for it should arise. He points to his own sufferings, and would have them take heart to bear their lighter crosses and to fight their easier battle.

One cannot but recall the words of Pauls Master, so like these in sound, so unlike them in deepest meaning. Can there be a greater contrast than between "Remember my bonds," the plaintive appeal of a weak man seeking sympathy, coming as an appendix, quite apart from the subject of the letter, and "Do this in remembrance of Me," the royal words of the Master? Why is the memory of Christs death so unlike the memory of Pauls chains? Why is the one merely for the play of sympathy, and the enforcement of his teaching, and the other the very centre of our religion? For one reason alone. Because Christs death is the life of the world, and Pauls sufferings, whatever their worth, had nothing in them that bore, except indirectly, on mans redemption. "Was Paul crucified for you?" We remember his chains, and they give him sacredness in our eyes. But we remember the broken body and shed blood of our Lord, and cleave to it in faith as the one sacrifice for the worlds sin.

And then comes the last word: "Grace be with you." The apostolic benediction, with which he closes all his letters, occurs in many different stages of expression. Here it is pared down to the very quick. No shorter form is possible-and yet even in this condition of extreme compression, all good is in it.

All possible blessing is wrapped up in that one word, Grace. Like the sunshine, it carries life and fruitfulness in itself. If the favour and kindness of God, flowing out to men so far beneath Him, who deserve such different treatment, be ours, then in our hearts wilt be rest and a great peacefulness, whatever may be about us, and in our characters will be all beauties and capacities, in the measure of our possession of that grace.

That all-producing germ of joy and excellence is here parted among the whole body of Colossian Christians. The dew of this benediction falls upon them all-the teachers of error if they still held by Christ, the Judaisers, the slothful Archippus, even as the grace which it invokes will pour itself into imperfect natures and adorn very sinful characters, if beneath the imperfection and the evil there be the true affiance of the soul on Christ.

That communication of grace to a sinful world is the end of all Gods deeds, as it is the end of this letter. That great revelation which began when man began, which has spoken its complete message in the Son, the heir of all things, as this Epistle tells us, has this for the purpose of all its words-whether they are terrible or gentle, deep or simple-that Gods grace may dwell among men. The mystery of Christs being, the agony of Christs cross, the hidden glories of Christs dominion are all for this end, that of His fulness we may all receive, and grace for grace. The Old Testament, true to its genius, ends with stern onward-looking words which point to a future coming of the Lord and to the possible terrible aspect of that coming "Lest I come and smite the earth with a curse." It is the last echo of the long drawn blast of the trumpets of Sinai. The New Testament ends, as our Epistle ends, and as we believe the weary history of the world will end, with the benediction: "The grace of our Lord Jesus Christ be with you all."

That grace, the love which pardons and quickens and makes good and fair and wise and strong, is offered to all in Christ. Unless we have accepted it, Gods revelation and Christs work have failed as far as we are concerned. "We therefore, as fellow workers with Him, beseech you that ye receive not the grace of God in vain."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:15 Nympha and the church that meets in her house: In the first two centuries of the Christian church, almost all believers met for worship in private homes. Nothing else is known of Nympha.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 4:15. Νυμφᾶν, Nymphas) of Laodicea, as may be collected from this passage. The house of Philemon was open to the congregations of believing Colossians, Phm 1:2.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_4:15. Messages down to Col_4:17.

The first καί is: and especially, and in particular, so that of the Christians at Laodicea (τοὺς ἐν Λαοδ. ἀδελφ.). Nymphas is specially[178] singled out for salutation by name. In the following καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλ., the church which is in their house, the plural αὐτῶν (see the critical remarks) cannot without violence receive any other reference than to τοὺς ἐν Λαοδ. ἀδελφοὺς κ. Νυμφᾶν. Paul must therefore (and his readers were more precisely aware how this matter stood) indicate a church different from the Laodicean church, a foreign one, which, however, was in filial association with that church, and held its meetings in the same house wherein the Laodiceans assembled. If we adopt the reading αὐτοῦ, we should have to think, not of the family of Nymphas (Chrysostom, Theodoret, Calvin, and others), but, in accordance with Rom_16:5, 1Co_16:19, Phm_1:2, of a portion of the Laodicean church, which held its separate meetings in the house of Nymphas. In that case, however, the persons here saluted would have been already included among τοὺς ἐν Λαοδικείᾳ ἀδελφούς. The plural αὐτῶν by no means warrants the ascribing the origin of Col_4:15 to an unseasonable reminiscence of 1Co_16:19 and Rom_16:5, perhaps also of Phm_1:2 (Holtzmann). What a mechanical procedure would that be!

The personal name Nymphas itself, which some with extreme arbitrariness would take as a symbolic name (Hitzig, comp. Holtzmann), is not elsewhere preserved, but we find Nymphaeus, Nymphodorus, Nymphodotus, and Nymphius, also Nymphis.

[178] Nymphas appears to have been specially well known to the apostle, and on friendly terms with him; perhaps a συνεργός, who was now for a season labouring in the church at Laodicea.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

15–17. Greetings to believers at Laodicea (Col 4:15) and directions affecting both Laodicea and Colossae (Col 4:16-17)

(Col 4:15) Greet for us the brethren in Laodicea, and Nymphas, and the Church that meets at the house of him and his. (Col 4:16) And while I am speaking of Laodicea see that when this letter has been read before you it be read also in the Church of the Laodiceans, and that you too read my letter that will come from Laodicea. (Col 4:17) And say to Archippus, Take heed to the ministry which thou didst receive in the Lord, that thou mayest fulfil it.

15. Νύμαν. See Commentary.

τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν. αὐτῆς is read by B 67**, ejus Old Lat. Vulg. Syrpal. αὐτοῦ Text. Rec. with DFGKL, etc., Pesh. Chr. The Syriac versions have the singular (see Lightfoot). αὐτῶν אACP memph (see Lightfoot). See Commentary.

15. Ἀσπάσασθε, as from St Paul and Timothy.

τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς. Probably but few compared with those in Colossae if they were under the charge of Archippus (vide infra).

καὶ Νύμφαν. Lightfoot reads Νυμφᾶν (DcLP), a rare masculine form contracted probably from Nymphodorus. He rejects Νύμφαν (B Euthalcod) the feminine (compare αὐτῆς infra) on the ground that although the name Nymphe, Nympha, Nympa occurs from time to time in Latin inscriptions, the Doric form of the Greek name here seems in the highest degree improbable (Martha, Joh 11:5, and Lydda, Act 9:38, are, strictly speaking, Shemitic words).

But Moulton (Gram. Proleg. 1906, p. 48) thinks that “as μάχαιρα produced μαχαίρης on the model of δόξα δόξης, so by a reverse analogy, the gen. Νύμφης as a proper name produced what may be read as Νύμφᾰ Νύμφᾰν in nom. and acc.” He also compares Δοῦλα as a proper name, and Εἰρῆνα in a Christian inscription. So perhaps we are warranted in accepting αὐτῆς infra, and recognising in Nympha the lady of the house. Nympha doubtless lived in Laodicea or its immediate neighbourhood. To suppose that she lived at Colossae, or even Hierapolis, would involve an awkward insertion between two references to Laodicea. There is no other reference to Nympha (or Nymphas) in the N.T. and there are no early traditions. In the Coptic fragments of the Acts of Paul Hermocrates and his wife Nympha are mentioned as two of St Paul’s converts at Myra (Hennecke, Handb. zu den N.T. Apokryphen, 1904, pp. 362, 364).

καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν. For the authorities for αὐτῆς, αὐτοῦ, αὐτῶν see the notes on Textual Criticism. If αὐτῶν were genuine here, to what would it refer? Hardly to “the brethren in Laodicea” on the one side and Nymphas (or Nympha) on the other, for the house would not easily be under such dual control. Probably therefore to Nymphas (?) and those with him, particularly his wife (cf. 1Co 16:19; Rom 16:5). But the commentators adduce no indisputable examples of such a usage.

“The Church at their house” will be that section of believers who found it convenient to use their house as a meeting place for prayer and praise. “It seems pretty clear that St Paul’s language points to a practice by which wealthy or otherwise important persons who had become Christians, among their other services to their brother Christians, allowed the large hall or saloon often attached to (or included in) the larger sort of private houses, to be used as places of meeting, whether for worship or for other affairs of the community. Accordingly the Ecclesia in the house of this or that man, would seem to mean that particular assemblage of Christians, out of the Christians of the whole city, which was accustomed to meet under his roof” (Hort, The Christian Ecclesia, pp. 117 sq.). So besides Nympha at Laodicea we have Philemon at Colossae (Phm 1:2), as well as Aquila and Priscilla at Ephesus (1Co 16:19) and the same pair later on at Rome (Rom 16:5). Compare Pearson, On the Creed, p. 338.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Nymphas--of Laodicea.

church . . . in his house--So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Salute - Nymphas, and the Church - in his house.] This person, and his whole family, which probably was very numerous, appear to have received the Gospel; and it seems that, for their benefit and that of his neighbours, he had opened his house for the worship of God. In those primitive times there were no consecrated places, for it was supposed that the simple setting apart of any place for the worship of God was a sufficient consecration. See of those domestic churches, Ro 16:5 (note); 1Co 16:19 (note).

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be — that they be so many little Churches. Let every one, therefore, know that this charge is laid upon him — that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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” (Rom_16:5; 1Co_16:19), and to Philemon (Phm_1:2). Of these Aquila and Priscilla are notable Christian teachers (as of Apostles, Act_18:26) and confessors (Rom_16:4); and Philemon is spoken of as a “beloved fellow-labourer,” and one in whom “the saints are refreshed” (Phm_1:1; Phm_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15–17. Laodicea; Archippus

15. Salute … Laodicea] The places were only twelve miles apart.

Nymphas] A Laodicean; his name in full was, probably, Nymphodorus. See Lightfoot’s full note here, on name-contractions in -as.—In some Greek mss. this name is accented as if it were Nympha, a feminine name, and “his house” just below is read “her house.” But this is very improbable, as it would assume that the name was written in a Doric form, Nymphâ not Nymphê.—The Latin Versions, reading thus, have Nympham; and Wyclif, “the womman nymfam.”

the church which is in his house] R.V., their house; following a better supported reading. The plural refers, probably, to Nymphas and his family.

“The church … in their house”:—for the word “Church” used, as here, in its most limited sense, a Christian congregation of neighbours, see Rom_16:5; 1Co_16:19; Phm_1:2. (Cp. Rom_16:14-15.)—The Nymphas family at Laodicea were perhaps the wealthy converts there, owning a large house; themselves numerous; and they offered their great room as a meeting place for worship and “the breaking of bread” to other converts. Very possibly this was the one meeting-place in Laodicea; and the greeting in this verse, if so, is to the Laodiceans first individually then in congregation.—The Latin Versions have, domestica ejus ecclesia.

Bingham (Antiquities, viii. 1) collects allusions to Christian places of worship in the first century. He shews that special chambers were set apart, but does not shew that whole buildings were, in those first days, consecrated to devotion. By the third century at latest this became common. See our note on Rom_16:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Salute the brethren which are in Laodicea,.... Where there was a church mentioned in the following verse, of which see on Gill Rev 2:10.

And Nymphas; which some, unskilful in the Greek language, have took for a woman; whereas it is the name of a man, as the following words show; and is a contraction of Nymphios, or Nymphidios, or Nymphodoros:

and the church which is in his house. This man seems to have been an inhabitant of Laodicea, and that the church there met at his house to worship God, to pray unto him, sing his praise, hear his word, and attend on all ordinances: or his own family was brought up so strictly to the observance of these things, that they looked like a little church of themselves.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.

Ver. 15. Salute the brethren] Christianity is no enemy to courtesy. It removes not, but rectifies it.

The brethren which are in Laodicea] There God had his remnant, there Christ was Amen, the faithful and true witness, and there there were such as by a new creation of God were begotten again, even among so careless a multitude, Rev 3:14. There remain in Constantinople at this day above 20 churches of Christians; and in Thessalonica above 30, besides very many churches abroad in the province, &c. The whole country of Asia the Less, wherein stood Colosse, Laodicea, and Hierapolis, is now under the power and superstition of the Turk; yet no doubt God hath his remnant there. (Chytrae de statu Ecclesiar.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Salute the brethren which are in Laodicea - Notes, Col 2:1.

And Nymphas - This person is nowhere else mentioned, and nothing more is known of him.

And the church which is in his house - Notes, Rom 16:5.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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, Rom 16:1,5; 1Co 16:15,19.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Salute the brethren that are in Laodicea. (ver. 13; Col_2:1; Rev_1:11 Rev_3:14-22) Perhaps the brethren in Hierapolis (ver. 13) were not formed into a distinct Church as yet. (comp. Col_2:1) The Church in Laodicea early became a flourishing and wealthy community. (Rev_3:17) And Nympha (or, Nymphas), and the Church (literally, assembly) at her (or, their) house. Numfan may be either masculine or feminine accusative. The reading "her" (aujthv) 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" (aujtwn). "His" (aujtou) is evidently a later correction. Lightfoot says, indeed, that "a Doric form of the Greek name (sc. Numfan for Numfhn) seems in the highest degree improbable;" but he allows, on the other hand, that Numfav as a contracted masculine form (for Numfodwrov) "is very rare." This person was apparently a leading member of the Laodicean Church, at whose house Church meetings were held (comp. Act_12:12 Phm_1:2; Rom_16:5; 1Co_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.

Vers. 15-17.

Salutations and parting counsels to friends.

the brethren that are in Laodicea, and Nymphas, and the Church that is in their house.

I THE SALUTATION

1. To the brethren of Laodicea, who are called also the Church in Laodicea. " The apostle had a deep interest in them, because they were exposed to the same spiritual dangers as the Colossians. They dwelt in a rich, commercial city, and seem to have degenerated spiritually many yearn afterwards, (Rev_3:14-16)

2. To Nymphas and the Church in their house. This was an eminent Christian of Laodicea, probably a rich man, and certainly full of zeal for the cause of God, for his house was the meeting place of a Church. He was evidently a centre of religious life in this important locality.

II HIS COUNSEL TO THE COLOSSIANS. "And when this Epistle hath been read among you, cause that it be read also in the Church of the Laodiceans; and that ye also read that from Laodicea.

1. The nearness of these Churches to each other, as well as their exposure to the risks of the same heretical teaching, explains this counsel. The letter from Laodicea was probably the Epistle to the Ephesians, which was of an encyclical character, and was now carried by Tychicus to the Churches of Proconsular Asia.

2. It is the privilege as well as the duty of private Christians to read theScriptures. (Joh_5:39)

3. This is a plain proof that the Scriptures are to be read publicly in the Church. (Act_13:15)

III HIS INDIVIDUAL COUNSEL TO ARCHIPPUS. "And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

1. The position of Archippus. He was a member of the household of Philemon, and probably his son (Phm_1:2). He held some office in the Church, for he is called "a fellow soldier" of the apostle. If he was a minister at Laodicea, as some suppose, the counsel addressed to him throws a significant light upon the condemnation of the Laodiceans many years afterwards for their lukewarmness. If, however, he was a minister at Colossal, as is more natural, the apostle"s counsel recognizes the right of the Colossian Christians to exercise discipline or reproof in the case of their teachers.

2. The admonition to Archippus. He was to fulfil his ministry.

(1) It was a ministry received by him.

(a) He was not self appointed.

(b) He received it, not only from the Lord, but in the Lord, whose grace prepared him for it and kept him in it. Therefore his responsibility was all the more serious.

(2) It was a ministry to be fulfilled. He was "to make full proof of his ministry" like Timothy. (2Ti_4:5) He was to "stir up the gift of. (2Ti_2:6) He was to hold on till the end, shaking off lethargy and listlessness, showing the people the whole counsel of God, refuting all sorts of sins and errors, and being "instant in season, out of season" (2Ti_4:2) in all labours for Christ.

(3) There was need for the apostles warning counsel. "Take heed." This individual warning would not have been sent in an Epistle designed for the whole Church if there had not been some failure of effort or duty on the part of Archippus. There is always need for ministers to "take heed to their ministry," considering

(a) the dignity of their office;

(b) the value of immortal souls;

(c) the risks to which the flock are exposed from errors, sin, and worldliness;

(d) the account that is to be given to God. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Nymphas - Probably an eminent Christian at Laodicea.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle had sent the salutations of others to them before, he sends his own now.

1. Generally to all the Christian brethren which were in Laodicea, to whom he directs this epistle to be read in the next verse. Now, to prepare them to hear it with greater attention, he sends salutations particularly to them, Salute the brethren in Laodicea. No particular people must desire or expect to monopolize and engross the whole of a minister’s affections to themselves; but as he is the minister of the catholic church, so it is both his duty and desire, that all particular churches, yea, individual Christians, should share in his affectionate love towards them, in his care and concern for them. He salutes Nymphas in particular, a person perhaps very eminent for piety and charity, as may be gathered from the following words, And the church which is in his house.

By which, 1. Understand his family and houshold, who were so piously instructed, so religiously governed, so devoutly disposed, as if they had been a church.

Learn thence, That masters of families should train up their houshold in religion and godliness, instructing, reproving, exhorting, all that are under their care, that their house may deserve the name of a church; The church which is in his house.

2. Some by the church in his house, understand a material house, or some particular room in his house, which he had given to a certain number of Christians for a place of public worship. Although the church, in the apostle’s time, had not the countenance of civil authority, to provide either places for worship, or maintenance for ministers; yet such fervour of zeal was found in the breasts of Christians, that then, such as were of ability, wanted not for inclination to contribute largely and freely unto both; charity moved to give more then, than force of law can compel and constrain now; Nymphas gives his house to be a place of public worship to the church. See the learned Mr. Mede on 1Co 11:22.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. Nymphas and other brethren in Laodicea and the Church in their house (as the Christian in the apostolic age had no church edifice) also received Christian greetings.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

15. Nymphas. An inhabitant of Laodicea. The church which is in his house. “His” in the Old Version; “her” in the Vatican MS., but the best authority renders it “their house;” i. e., the house of Nymphas and his family. In the first century no church building existed, and the Christians met in private houses. A portion, at least, of those in Laodicea met in the house of Nymphas, and are greeted as “the church in their house.” See also Rom. 16:5; 1 Cor. 16:19; Philemon 2.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

brothers

Here this means fellow Christians, including both men and women.

in Laodicea

a city very close to Colossae where there was also a church

Nympha, and the church that is in her house

A woman named Nympha hosted a house church. AT: "Nympha and the group of believers that meets in her house"

Say to Archippus, "Look to the ministry that you have received in the Lord, that you should fulfill it

Paul reminds Archippus of the task God had given him and that he, Archippus, was under obligation to the Lord to fulfill it. The words "Look," "you have received," and "you should fulfill" all refer to Archippus and should be singular. (See: Forms of You)

translationWords

church

house

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15-17.] Salutations to friends.

15.] καί, before Νυμφᾶν, as so often, selects one out of a numbe Laodicean brethren. The var. readings, αὐτοῦ, αὐτῆς, appear to have arisen from the construction (see below) not being understood, and the alteration thus having been made to the singular, but in various genders, αὐτῶν refers to τῶν περὶ Νυμφᾶν: cf. Xen. Mem. i. 2. 62, ἐάν τις φανερὸς γένηται κλέπτων—τούτοις θάνατός ἐστιν ἡ ζημία: and see Bernhardy, p. 288; Kühner ii. § 419 b. On the ἐκκλησία spoken of, see note, Rom 16:5.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Nymphas. Probably contracted from Nymphodorus, as Artemas from Artemidorus (Tit 3:12) : Zenas from Zenodorus (Tit 3:13); Olympas from Olympiodorus (Rom 16:15).

The Church. Compare Phl 1:2; Rom 16:5; 1Co 16:19; Act 12:12.

His house [αυτου] . Others read aujtwn their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, aujthv 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

15–17. ‘Greet from me the brethren who are in Laodicea, especially Nymphas, and the church which assembles in their house. And when this letter has been read among you, take care that it is read also in the Church of the Laodiceans, and be sure that ye also read the letter which I have sent to Laodicea, and which ye will get from them. Moreover give this message from me to Archippus; Take heed to the ministry which thou hast received from me in Christ, and discharge it fully and faithfully.’

15. Νυμφᾶν] as the context shows, an inhabitant of Laodicea. The name in full would probably be Nymphodorus, as Artemas (Tit. iii. 12) for Artemidorus, Zenas (Tit. iii. 13) for Zenodorus, Theudas (Acts v. 36) for Theodorus, Olympas (Rom. xvi. 15) for Olympiodorus, and probably Hermas (Rom. xvi. 14) for Hermodorus (see Philippians p. 174). Other names in ας occurring in the New Testament and representing different terminations are Amplias (Ampliatus, a v. l.), Antipas (Antipater), Demas (Demetrius?), Epaphras (Epaphroditus), Lucas (Lucanus), Parmenas (Parmenides), Patrobas (Patrobius), Silas (Sylvanus), Stephanas (Stephanephorus), and perhaps Junias (Junianus, Rom. xvi. 7). For a collection of names with this contraction, found in different places, see Chandler Greek Accentuation § 34; comp. Lobeck Pathol. p. 505 sq. Some remarkable instances are found in the inscriptions; e.g. Ἀσκλᾶς, Δημοσθᾶς, Διομᾶς, Ἑρμογᾶς, Νικομᾶς, Ὀνησᾶς, Τροφᾶς, etc.; see esp. Boeckh C. I. III. pp. 1072, 1097. The name Nymphodorus is found not unfrequently; e.g. Herod. vii. 137, Thuc. ii. 29, Athen. i. p. 19 F, vi. p. 265 C, Mionnet Suppl. VI. p. 88, Boeckh C. I. no. 158, etc. The contracted form Νυμφᾶς however is very rare, though it appears to occur in a Spartan inscription, Boeckh C. I. no. 1240 )Έυτυχος Νυνφᾶ. In Murat. MDXXXV. 6, is an inscription to one Nu. Aquilius Nymphas, a freedman, where the dative is Nymphadi. Other names from which Nymphas might be contracted are Nymphius, Nymphicus, Nymphidius, Nymphodotus, the first and last being the most common.

Those, who read αὐτῆς in the following clause, take it as a woman’s name (Νύμφαν, not Νυμφᾶν); and the name Nymphe, Nympha, Nympa, etc., occurs from time to time in Latin inscriptions; e.g. Inscr. Hisp. 1099, 1783, 3763, Inscr. As. Prov. etc. 525, Murator. CMXXIV. 1, MCLIX. 8, MCCXCV. 9, MDXCI. 3. But a Doric form of the Greek name here seems in the highest degree improbable.

τὴν κατ’ οἶκον κ.τ.λ.] The same expression is used of Prisca and Aquila both at Rome (Rom. xvi. 5) and at Ephesus (1 Cor. xvi. 19), and also of Philemon, whether at Colossæ or at Laodicea is somewhat uncertain (Philem. 2); comp. Acts xii. 12 τὴν οἰκίαν τῆς Μαρίας ... ὁῦ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι, and see Philippians p. 56. Perhaps similar gatherings may be implied by the expressions in Rom. xvi. 14, 15 τοὺς σὺν αὐτοῖς ἀδελφούς, τοὺς σὺν αὐτοῖς πάντας ἁγίους (Probst Kirchliche Disciplin p. 182, 1873). See also Act. Mart. Justin. § 3 (II. p. 262 ed. Otto), Clem. Recogn. x. 71 ‘Theophilus ... domus suæ ingentem basilicam ecclesiæ nomine consecraret’ (where the word ‘basilica’ was probably introduced by the translator Ruffinus). Of the same kind must have been the ‘collegium quod est in domo Sergiæ Paulinæ’ (de Rossi Roma Sotteranea I. p. 209); for the Christians were first recognised by the Roman government as ‘collegia’ or burial clubs, and protected by this recognition doubtless held their meetings for religious worship. There is no clear example of a separate building set apart for Christian worship within the limits of the Roman empire before the third century, though apartments in private houses might be specially devoted to this purpose. This, I think, appears as a negative result from the passages collected in Bingham VIII. I. 13 and Probst p. 181 sq. with a different view. Hence the places of Christian assembly were not commonly called ναοί till quite late (Ignat. Magn. 7 is not really an exception), but οἶκοι Θεοῦ, οἶκοι ἐκκλησιῶν, οἶκοι εὐκτήριοι, and the like (Euseb. H.E. vii. 30, viii. 13, ix. 9, etc.).

αὐτῶν] The difficulty of this reading has led to the two corrections, αὐτοῦ and αὐτῆς, of which the former appears in the received text and the latter is supported by one or two very ancient authorities. Of these alternative readings however, αὐτοῦ is condemned by its simplicity, and αὐτῆς has arisen from the form Νυμφαν, which prima facie would look like a woman’s name, and yet hardly can be so. We should require to know more of the circumstances to feel any confidence in explaining αὐτῶν. A simple explanation is that αὐτῶν denotes ‘Nymphas and his friends’, by a transition which is common in classical writers; e.g. Xen. Anab. iii. 3. 7 προσῄει μὲν (Μιθριδάτης) ... πρὸς τοὺς Ἕλληνας· ἐπὲι δ’ ἐγγὺς ἐγένοντο κ.τ.λ., iv. 5. 33 ἐπὲι δ’ ἦλθον πρὸς Χειρίσοφον, κατελάμβανον καὶ )εκέινους σκηνοῦντας: see also Kühner Gramm. § 371 (II. p. 77), Bernhardy Syntax p. 288. Or perhaps τοὺς ἐν Λαοδικίᾳ ἀδελφούς may refer not to the whole body of the Laodicean Church, but to a family of Colossian Christians established in Laodicea. Under any circumstances this ἐκκλησία is only a section of ἡ Λαοδικέων ἐκκλησία mentioned in ver. 16. On the authorities for the various readings see the detached note.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.