1Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.
2Continue steadfastly in prayer, watching in it with thanksgiving,
3praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds,
4that I may reveal it as I ought to speak.
5Walk in wisdom toward those who are outside, redeeming the time.
6Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
7All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
8I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts,
9together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here.
10Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, “if he comes to you, receive him”),
11and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.
12Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.
13For I testify about him that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis.
14Luke the beloved physician and Demas greet you.
15Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
16When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea.
17Tell Archippus, “Take heed to the ministry which you have received in the Lord, that you fulfill it.”
18The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~920 words.
Matthew Henry. The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak. If this be considered as connected with the foregoing verse, then we may observe that it is part of the duty which masters owe their servants to pray with them, and to pray daily with them, or continue in prayer. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:" it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph 4:1. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother.
Jamieson–Fausset–Brown. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (Co1 16:9; Co2 2:12; Plm 1:22; Rev 3:8). to speak--so that we may speak. the mystery of Christ-- (Col 1:27). for which . . . also--on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds. Tychicus--(See on Eph 6:2). who is a beloved brother--rather, "the beloved brother"; the article "the" marks him as well known to them. Onesimus--the slave mentioned in the Epistle to Philemon (Plm 1:10, Plm 1:16), "a brother beloved." a faithful . . . brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian. one of you--belonging to your city. They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Phi 2:25; Plm 1:2), whose warfare is "the good fight of faith." Mark--John Mark (Act 12:12, Act 12:25); the Evangelist according to tradition. sister's son--rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. As he is here spoken of as Paul's "fellow prisoner," but in Plm 1:24 as Paul's "fellow laborer"; and vice versa, Epaphras in Plm 1:23, as his "fellow prisoner," but here (Col 1:7) "fellow servant," MEYER in ALFORD, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. Christ--The oldest manuscripts add "Jesus." labouring fervently--As the Greek, is the same, translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a contest." in prayers--Translate as Greek, "in his prayers." complete--The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," Rom 4:21; Rom 14:5.
John Calvin. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 3. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. 1. For this is truly a divine work, as Christ himself said, It is not ye that speak, but the Spirit of your Father that speaketh in you. (Matthew 10:20.) Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. 6. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 7. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 12. Demas, of whom he makes mention, is undoubtedly the person of whom he complains -- that he afterwards deserted him. (2 Timothy 4:10.) 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. [480] 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. 16.
Matthew Henry
chapter
I. He continues his account of the duty of masters, from the close of the former chapter (Col 4:1). II. He exhorts to the duty of prayer (Col 4:2-4), and to a prudent and decent conduct towards those with whom we converse (Col 4:5, Col 4:6). III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony (Col 4:7-18).
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1
The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe, 1. Justice is required of them: Give unto your servants that which is just and equal (Col 4:1), not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements; not defrauding them of their dues, nor keeping back by fraud the hire of the labourers, Jam 5:4. Require no more of them than they are able to perform; and do not lay unreasonable burdens upon them, and beyond their strength. Provide for them what is fit, supply proper food and physic, and allow them such liberties as may fit them the better for cheerful service and make it the easier to them, and this though they be employed in the meanest and lowest offices, and of another country and a different religion from yourselves. 2. A good reason for this regard: "Knowing that you also have a Master in heaven. You who are masters of others have a Master yourself, and are servants of another Lord. You are not lords of yourselves, and are accountable to one above you. Deal with your servants as you expect God should deal with you, and as those who believe they must give an account. You are both servants of the same Lord in the different relations in which you stand, and are equally accountable to him at last. Knowing that your Master also is in heaven, neither is there respect of persons with him," Eph 6:9.
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2–4
If this be considered as connected with the foregoing verse, then we may observe that it is part of the duty which masters owe their servants to pray with them, and to pray daily with them, or continue in prayer. They must not only do justly and kindly by them, but act a Christian and religious part, and be concerned for their souls as well as their bodies: "As parts of your charge, and under your influence, be concerned for the blessing of God upon them, as well as the success of your affairs in their hands." And this is the duty of every one - to continue in prayer. "Keep up your constant times of prayer, without being diverted from it by other business; keep your hearts close to the duty, without wandering or deadness, and even to the end of it: Watching the same." Christians should lay hold of all opportunities for prayer, and choose the fittest seasons, which are least liable to disturbance from other things, and keep their minds lively in the duty, and in suitable frames. - With thanksgiving, or solemn acknowledgment of the mercies received. Thanksgiving must have a part in every prayer. - Withal praying also for us, Col 4:3. The people must pray particularly for their ministers, and bear them upon their hearts at all times at the throne of grace. As if he had said, "Do not forget us, whenever you pray for yourselves," Eph 6:19; Th1 5:25; Heb 13:18. That God would open to us a door of utterance, that is, either afford opportunity to preach the gospel (so he says, a great door and effectual is opened to me, Co1 16:9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph 6:19, And for me, that utterance may be given to me, that I may open my mouth boldly, to speak the mystery of Christ, for which I am also in bonds; that is, either the deepest doctrines of the gospel with plainness, of which Christ is the principal subject (he calls it the mystery of the gospel, Eph 6:19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (Col 1:26) and the mystery of Christ, Eph 3:4. For this he was now in bonds. He was a prisoner at Rome, by the violent opposition of the malicious Jews. He would have them pray for him, that he might not be discouraged in his work, nor driven from it by his sufferings: "That I may make it manifest, as I ought to speak, Col 4:4. That I may make this mystery known to those who have not heard of it, and make it plain to their understanding, in such a manner as I ought to do." He had been particular in telling them what he prayed for on their behalf, ch. 1. Here he tells them particularly what he would have them pray for on his behalf. Paul knew as well as any man how to speak; and yet he begged their prayers for him, that he might be taught to speak. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them. The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak.
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5–6
The apostle exhorts them further to a prudent and decent conduct towards all those with whom they conversed, towards the heathen world, or those out of the Christian church among whom they lived (Col 4:5): Walk in wisdom towards those who are without. Be careful, in all your converse with them, to get no hurt by them, or contract any of their customs; for evil communications corrupt good manners; and to do not hurt to them, or increase their prejudices against religion, and give them an occasion of dislike. Yea, do them all the good you can, and by all the fittest means and in the proper seasons recommend religion to them. - Redeeming the time; that is, either "improving every opportunity of doing them good, and making the best use of your time in proper duty" (diligence in redeeming time very much recommends religion to the good opinion of others), or else "walking cautiously and with circumspections, to give them no advantage against you, nor expose yourselves to their malice and ill-will," Eph 5:15, Eph 5:16. Walk circumspectly, redeeming the time, because the days are evil, that is, dangerous, or times of trouble and suffering. And towards others, or those who are within as well as those who are without, "Let your speech be always with grace, Col 4:6. Let all your discourse be as becomes Christians, suitable to your profession - savoury, discreet, seasonable." Though it be not always of grace, it must be always with grace; and, though the matter of our discourse be that which is common, yet there must be an air of piety upon it and it must be in a Christian manner seasoned with salt. Grace is the salt which seasons our discourse, makes it savoury, and keeps it from corrupting. That you may know how to answer every man. One answer is proper for one man, and another for another man Pro 26:4, Pro 26:5. We have need of a great deal of wisdom and grace to give proper answers to every man, particularly in answering the questions and objections of adversaries against our religion, giving the reasons of our faith, and showing the unreasonableness of their exceptions and cavils to the best advantage for our cause and least prejudice to ourselves. Be ready always to give an answer to every man who asketh you a reason of the hope that is in you, with meekness and fear, Pe1 3:15.
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7–18
In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.
I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.
II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Plm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.
III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.
IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a…
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John Calvin
1
Colossians 4:1-4
1. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
1. Domini, quod iustum est, servis exhibete, mutuamque aequabilitatem, scientes quod vos quoque Dominum habeatis in coelis.
2. Continue in prayer, and watch in the same with thanksgiving;
2. Orationi instate, vigilantes in ea, cum gratiarum actione.
3. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
3. Orate simul et pro nobis, ut Deus aperiat nobis ianuam sermonis ad loquendum mysterium Christi, cuius etiam causa vinctus sum.
4. That I may make it manifest, as I ought to speak.
4. Ut manifestem illud, quemadmodum oportet me loqui.
1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Ephesians 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, [462] because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.
And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed isoteta to mean analogical [463] or distributive right, [464] as in Ephesians, ta auta, (the same things.) [465] For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks. [466]
2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness. [467]
He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Philippians 4:6.)
3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us -- that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish [468] argument on the part of Papists, who infer from this, that the dead must be implored [469] to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.
As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not w…
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5
Colossians 4:5-9
5. Walk in wisdom toward them that are without, redeeming the time.
5. Sapienter ambulate erga extraneos, tempus redimentes.
6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.
6. Sermo vester semper in gratia sit sale conditus: ut sciatis quomodo oporteat vos unicuique respondere.
7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:
7. Res meas omnes patefaciet vobis Tychicus dilectus frater et fidelis minister ac conservus in Domino.
8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;
8. Quem misi ad vos hac de causa, ut sciretis statum meum, et consolaretur corda vestra:
9. With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.
9. Cum Onesimo fideli et dilecto fratre, qui est ex vobis. Omnia patefacient vobis quae hic sunt.
5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Galatians 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,
lest any stumblingblock be put in,
the way of the blind, (Leviticus 19:14,)
for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.
To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. "Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments." The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.
6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, [472] but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, [473] he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain. [474]
That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the …
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10
Colossians 4:10-13
10. Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
10. Salutat vos Aristarchus, concaptivus meus, et Marcus, cognatus Barnabae, de quo accepistis mandata si venerit ad vos, ut suscipiatis ipsum.
11. And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.
11. Et Iesus qui dicitur Iustus, qui sunt ex circumcisione, hi soli cooperarii in regnum Dei, qui mihi fuerunt solatio.
12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.
12. Salutat vos Epaphras, qui est ex vobis servus Christi, semper decertans pro vobis in precationibus, ut stetis perfecti et completi in omni voluntate Dei.
13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.
13. Testimonium enim illi reddo, quod multum studium vestri habeat, et eorum qui sunt Laodiceae et Hierapoli.
10. Fellow-prisoner. From this it appears that there were others that were associated with Paul, [477] after he was brought to Rome. It is also probable that his enemies exerted themselves, in the outset, to deter all pious persons from giving him help, by threatening them with the like danger, and that this for a time had the desired effect; but that afterwards some, gathering up courage, despised everything that was held out to them in the way of terror.
That ye receive him. Some manuscripts have receive in the imperative mood; but it is a mistake, for he expresses the nature of the charge which the Colossians had received -- that it was a commendation of either Barnabas, or of Marcus. The latter is the more probable. In the Greek it is the infinitive mood, [478] but it may be rendered in the way I have done. Let us, however, observe, that they were careful in furnishing attestations, that they might distinguish good men from false brethren -- from pretenders, from impostors, and multitudes of vagrants. The same care is more than simply necessary at the present day, both because good teachers are coldly received, and because credulous and foolish men lay themselves too open to be deceived by impostors.
11. These only are fellow-workers, -- that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, therefore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. [479] But of this form of expression we shall treat more fully elsewhere.
12 Always striving. Here we have an example of a good pastor, whom distance of place cannot induce to forget the Church, so as to prevent him from taking the care of it with him beyond the sea. We must notice, also, the strength of entreaty that is expressed in the word striving. For although the Apostle had it in view here to express intensity of affection, he at the same time admonishes the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance. Lastly, let us infer from Paul's words, that the perfection of Christians is, when they stand complete in the will of God, that they may not suspend their scheme of life upon anything else.
Footnotes:
[477] "…
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14
Colossians 4:14-18
14. Luke, the beloved physician, and Demas, greet you.
14. Salutat vos Lucas medicus dilectus, et Demas.
15. Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
15. Salutate fratres qui sunt Laodiceae, et Nympham, et Ecclesiam quae est domi ipsius;
16. And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.
16. Et quum lecta fuerit apud vos epistola, facite ut etiam in Laodicensium Ecclesia legatur: et eam quae ex Laodicea est ut vos legatis.
17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
17. Et dicite Archippo: Vide ministerium quod accepisti in Domino, ut illud impleas.
18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
18. Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen.
Written from Rome to the Colossians by Tychicus and Onesimus.
Missa e Roma per Tychicum et Onesimum.
14. Luke saluteth you. I do not agree with those who understand this to be Luke the Evangelist; for I am of opinion that he was too well known to stand in need of such a designation, and he would have been signalized by a more magnificent eulogium. He would, undoubtedly, have called him his fellow-helper, or at least his companion and participant in his conflicts. I rather conjecture that he was absent at that time, and that it is another of the same name that is called a physician, to distinguish him from the other. Demas, of whom he makes mention, is undoubtedly the person of whom he complains -- that he afterwards deserted him. (2 Timothy 4:10.)
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. [480] 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.
16. Let it be read in the Church of the Laodiceans. Hence, though it was addressed to the Colossians, it was, nevertheless, necessary that it should be profitable to others. The same view must also be taken of all the Epistles. They were indeed, in the first instance, addressed to particular Churches, but, as they contain doctrine that is always in force, and is common to all ages, it is of no importance what title they bear, for the subject matter belongs to us. It has been groundlessly supposed that the other Epistle of which he makes mention was written by Paul, and those labor under a double mistake who think that it was written by Paul to the Laodiceans. I have no doubt that it was an Epistle that had been sent to Paul, the perusal of which might be profitable to the Colossians, as neighboring towns have usually many things in common. There was, however, an exceedingly gross imposture in the circumstance that some worthless person, I know not who, had the audacity to forge, under this pretext, an Epistle, that is so insipid, [481] that nothing can be conceived to be more foreign to Paul's spirit.
17 Say to Archippus. So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, [482] if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word…
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Jamieson–Fausset–Brown
2
Continue--Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
with thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (Co1 14:17; Phi 4:6; Th1 5:18).
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3
for us--myself and Timothy (Col 1:1).
a door of utterance--Translate, "a door for the word." Not as in Eph 6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (Co1 16:9; Co2 2:12; Plm 1:22; Rev 3:8).
to speak--so that we may speak.
the mystery of Christ-- (Col 1:27).
for which . . . also--on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.
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4
ALFORD thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, Phi 1:12-13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare Ti2 2:9).
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5
(See on Eph 5:15-16.)
in wisdom--practical Christian prudence.
them . . . without--Those not in the Christian brotherhood (Co1 5:12; Th1 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion.
redeeming the time--The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [CONYBEARE and HOWSON].
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with grace--Greek, "IN grace" as its element (Col 3:16; Eph 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (Jo1 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7-8). His conversation should be cheerful without levity, serious without gloom. Compare Luk 4:22; Joh 7:46, as to Jesus' speech.
seasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mat 5:13; Mar 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Lev 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.
how ye ought to answer every man-- (Pe1 3:15).
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7
Tychicus--(See on Eph 6:2).
who is a beloved brother--rather, "the beloved brother"; the article "the" marks him as well known to them.
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8
for the same purpose--Greek, "for this very purpose."
that he might know your estate--Translate, "that he may know your state": answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (Col 2:1).
comfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.
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9
Onesimus--the slave mentioned in the Epistle to Philemon (Plm 1:10, Plm 1:16), "a brother beloved."
a faithful . . . brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
one of you--belonging to your city.
They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.
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9 more notes on this passage are in the library.