Colossians 4:16

When this Epistle is read among you, cause it to be read also in the Church of the Laodiceans.

I. The apostle wished his Epistle to be read in the whole Church. Hence observe--

1. That the sacred Scriptures were not written for the clergy, but for all Christian people, and that the ordinary reading of the Scriptures obtained in the primitive Church (1 Thessalonians 5:27). And that this was in a language understood by the people is plain from Justin Martyr, Tertullian, and other fathers.

2. That they do err who deny that the reading of the Scriptures conduces to the edification of a Christian people unless there be an exposition by the preacher. This is not to detract from the utility or necessity of preaching. Nevertheless, we assert with the Psalmist (Psalms 19:7).

II. He ordered them to communicate this Epistle to the Laodiceans.

1. Because the doctrine of the Epistle is general, and on that account was not to be reserved for the private use of the Church, but to be communicated to the whole Church of God, but first to their nearest neighbours, who, having read the autograph, could take copies of them and scatter them abroad.

2. Because Laodicea was infected with the same error as Colossae. Observe, then, that among all the Churches of God, and especially neighbouring ones, there Ought to be a communication of spiritual benefits, so that if one Church should have anything that might contribute to the edification of another, it should not grudge to impart it. (Bishop Davenant.)

The Epistles a common means of edification

The first Churches were edified by the mutual interchange of apostolical Epistles, and by the public reading of them. An Epistle sent to one Church became in reality the common property of all the Churches, and this fact led, at no very long period, to the formation of the canon of the New Testament. These Epistles were eagerly sought after, frequently copied, and devoutly cherished, so that complete collections of them were made. They were carefully distinguished from other writings, and, by the voice of the Churches, to them exclusively was accorded a place in the sacred canon. In this arrangement the wisdom of God was providentially manifested. By such use of the Holy Scripture the first Christians were nourished in their faith, and built up in the love and hope of the gospel. Healthful religion from that time to this, and, indeed, previously, under the Jewish economy, has been connected with a free, frequent, and devout use of Holy Scripture. This alone, by the blessing of God, can preserve the purity and living power of a Church. Shut out the Word of God, and superstition and spiritual death will creep in. It is by the use of the unadulterated “milk of the Word” that the disciples are to grow (1 Peter 2:2)

. It is the “engrafted Word” which saves (James 1:21). It is through the comfort of the Scriptures that we have hope (Romans 15:4). And all Scripture is profitable (2 Timothy 3:16). (J. Spence, D. D.)

General reading of Scripture allowed

Nothing is more condemnatory of the practice of Rome than this plain unequivocal command. Yet Romanists prohibit the general perusal of the Scriptures, and read only small portions, and these in an unknown tongue, in public worship. St. Paul orders his entire Epistle to be read publicly. But if one Epistle, then all Epistles are equally required to be read. The Old Testament was, as we know, constantly recited in the Jewish synagogues, as is manifest by the case of our Lord at Nazareth and St. Paul at Antioch (Acts 13:15)

; and in the face of the apostle’s command respecting his First Epistle to the Thessalonians, Romanism sets up its prohibitions. Can we wonder that all evils and superstitions should follow; that the invocation of saints, the worship of images, the adoration of the Virgin, and the veneration of altars, tombs, and relics should supersede the mediation of Christ; and that a multitude of uncommanded ceremonies and abstinences, and a whole torrent of will-worship, should follow in the train? (Bishop D. Wilson.)

The Epistle from Laodicea.
The connection forbids us to suppose that this means a letter by the Laodiceans. 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 that letter? Is it lost? So say some; but a more probable opinion is that it is the Epistle we know as that to the Ephesians. Very weighty authorities omit the words “In Ephesus” in verse 1 of that Epistle. The conjecture is a 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 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 they read it. Tychicus would see that it came to them; their business was to see that they marked, learned, and inwardly digested it. (A. Maclaren, D. D.)