Colossians 4:15

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; 1 Corinthians 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.