Colossians 4

Col 4:1-18.

EXHORTATIONS

CONTINUED.

TO

PRAYER:

WISDOM IN

RELATION TO THE

UNCONVERTED:

AS TO THE

BEARERS OF THE

EPISTLE,

TYCHICUS AND

ONESIMUS:

CLOSING

SALUTATIONS.

1. give--Greek "render": literally, "afford."

equal--that is, as the slaves owe their duties to you, so you

equally owe to them your duties as masters. Compare "ye masters

do the same things" (see on

Eph 6:9).

ALFORD translates, "fairness," "equity," which

gives a large and liberal interpretation of justice in common matters

(Phm 16).

knowing--

(Col 3:24).

ye also--as well as they.

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

(1Co 14:17;

Php 4:6;

1Th 5:18).

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

(1Co 16:9;

2Co 2:12;

Phm 22;

Re 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.

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,

Php 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

2Ti 2:9).

5. (See on

Eph 5:15, 16.)

in wisdom--practical Christian prudence.

them . . . without--Those not in the Christian brotherhood

(1Co 5:12;

1Th 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].

6. 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"

(1Jo 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

Lu 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

(Mt 5:13;

Mr 9:50;

Eph 4:29).

Compare all the sacrifices seasoned with salt

(Le 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--

(1Pe 3:15).

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.

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.

9. Onesimus--the slave mentioned in the Epistle to Philemon

(Phm 10, 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.

10. Aristarchus--a Macedonian of Thessalonica

(Ac 27:2),

who was dragged into the theater at Ephesus, during the tumult with

Gaius, they being "Paul's companions in travel." He accompanied Paul to

Asia

(Ac 20:4),

and subsequently

(Ac 27:2)

to Rome. He was now at Rome with Paul (compare

Phm 23, 24).

As he is here spoken of as Paul's "fellow prisoner," but in

Phm 24

as Paul's "fellow laborer"; and vice versa, Epaphras in

Phm 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. The Greek for

"fellow prisoner" is literally, fellow captive, an image from

prisoners taken in warfare, Christians being "fellow soldiers"

(Php 2:25;

Phm 2),

whose warfare is "the good fight of faith."

Mark--John Mark

(Ac 12:12, 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. The

relationship naturally accounts for Barnabas' selection of Mark as his

companion when otherwise qualified; and also for Mark's mother's house

at Jerusalem being the place of resort of Christians there

(Ac 12:12).

The family belonged to Cyprus

(Ac 4:36);

this accounts for Barnabas' choice of Cyprus as the first station on

their journey

(Ac 13:4),

and for Mark's accompanying them readily so far, it being the country

of his family; and for Paul's rejecting him at the second journey for

not having gone further than Perga, in Pamphylia, but having gone

thence home to his mother at Jerusalem

(Mt 10:37)

on the first journey

(Ac 13:13).

touching whom--namely, Mark.

ye received commandments--possibly before the writing of this

Epistle; or the "commandments" were verbal by Tychicus, and

accompanying this letter, since the past tense was used by the

ancients (where we use the present) in relation to the time which it

would be when the letter was read by the Colossians. Thus

(Phm 19),

"I have written," for "I write." The substance of them was, "If he come

unto you, receive him." Paul's rejection of him on his second

missionary journey, because he had turned back at Perga on the first

journey

(Ac 13:13; 15:37-39),

had caused an alienation between himself and Barnabas. Christian love

soon healed the breach; for here he implies his restored confidence in

Mark, makes honorable allusion to Barnabas, and desires that those at

Colosse who had regarded Mark in consequence of that past error with

suspicion, should now "receive" him with kindness. Colosse is only

about one hundred ten miles from Perga, and less than twenty from the

confines of Pisidia, through which province Paul and Barnabas preached

on their return during the same journey. Hence, though Paul had not

personally visited the Colossian Church, they knew of the past

unfaithfulness of Mark; and needed this recommendation of him, after

the temporary cloud on him, so as to receive him, now that he was about

to visit them as an evangelist. Again, in Paul's last imprisonment, he,

for the last time, speaks of Mark

(2Ti 4:11).

11. Justus--that is, righteous; a common name among the Jews;

Hebrew, "tzadik"

(Ac 1:23).

of the circumcision--This implies that Epaphras, Luke, and Demas

(Col 4:12, 14)

were not of the circumcision. This agrees with Luke's Gentile

name (the same as Lucanus), and the Gentile aspect of his Gospel.

These only, &c.--namely, of the Jews. For the Jewish teachers were

generally opposed to the apostle of the Gentiles

(Php 1:15).

Epaphras, &c., were also fellow laborers, but Gentiles.

unto--that is, in promoting the Gospel kingdom.

which have been--Greek, "which have been made," or "have

become," that is, inasmuch as they have become a comfort to me. The

Greek implies comfort in forensic dangers; a different Greek

word expresses comfort in domestic affliction [BENGEL].

12. 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,"

Ro 4:21; 14:5.

In the expression "perfect," he refers to what he has already said,

Col 1:28; 2:2; 3:14.

"Perfect" implies the attainment of the full maturity of a

Christian. BENGEL joins "in all the will of God"

with "stand."

13. a great zeal--The oldest manuscripts and Vulgate have

"much labor."

for you--lest you should be seduced

(Col 2:4);

a motive why you should be anxious for yourselves.

them that are in Laodicea . . . Hierapolis--churches

probably founded by Epaphras, as the Church in Colosse was. Laodicea,

called from Laodice, queen of Antiochus II, on the river Lycus, was,

according to the subscription to First Timothy, "the chiefest city of

Phrygia Pacatiana"

(1Ti 6:21).

All the three cities were destroyed by an earthquake in A.D. 62 [TACITUS, Annals,

14.27]. Hierapolis was six Roman miles north of Laodicea.

14. It is conjectured that Luke "the beloved physician" (the same as

the Evangelist), may have first become connected with Paul in

professionally attending on him in the sickness under which he labored

in Phrygia and Galatia (in which latter place he was detained by

sickness), in the early part of that journey wherein Luke first is found

in his company

(Ac 16:10;

compare Note, see on

Ga 4:13).

Thus the allusion to his medical profession is appropriate in writing

to men of Phrygia. Luke ministered to Paul in his last imprisonment

(2Ti 4:11).

Demas--included among his "fellow laborers"

(Phm 24),

but afterwards a deserter from him through love of this world

(2Ti 4:10).

He alone has here no honorable or descriptive epithet attached to his

name. Perhaps, already, his real character was betraying itself.

15. 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.

16. the epistle from Laodicea--namely, the Epistle which I wrote to

the Laodiceans, and which you will get from them on applying to

them. Not the Epistle to the Ephesians.

See

Introduction

to Ephesians and

Introduction

to Colossians. The Epistles from the apostles were publicly read in

the church assemblies. IGNATIUS [Epistle to the

Ephesians, 12], POLYCARP [Epistle to the

Philippians, 3.11,12], CLEMENT [Epistle to

the Corinthians, 1. 47],

1Th 5:27;

Re 1:3,

"Blessed is he that readeth, and they that hear."

Thus, they and the Gospels were put on a level with the Old Testament,

which was similarly read

(De 31:11).

The Holy Spirit inspired Paul to write, besides those extant, other

Epistles which He saw necessary for that day, and for particular

churches; and which were not so for the Church of all ages and places.

It is possible that as the Epistle to the Colossians was to be read for

the edification of other churches besides that of Colosse; so the

Epistle to the Ephesians was to be read in various churches besides

Ephesus, and that Laodicea was the last of such churches before

Colosse, whence he might designate the Epistle to the Ephesians here as

"the Epistle from Laodicea." But it is equally possible that the

Epistle meant was one to the Laodiceans themselves.

17. say to Archippus--The Colossians (not merely the

clergy, but the laymen) are directed, "Speak ye to Archippus."

This proves that Scripture belongs to the laity as well as the clergy;

and that laymen may profitably admonish the clergy in particular cases

when they do so in meekness. BENGEL suggests that

Archippus was perhaps prevented from going to the Church assembly by

weak health or age. The word, "fulfil," accords with his ministry being

near its close

(Col 1:25;

compare

Phm 2).

However, "fulfil" may mean, as in

2Ti 4:5,

"make full proof of thy ministry." "Give all diligence to follow

it out fully"; a monition perhaps needed by Archippus.

in the Lord--The element in which every work of the Christian, and

especially the Christian minister, is to be done

(Col 4:7;

1Co 7:39;

Php 4:2).

18. Paul's autograph salutation (so

1Co 16:21;

2Th 3:17),

attesting that the preceding letter, though written by an amanuensis,

is from himself.

Remember my bonds--Already in this chapter he had mentioned his

"bonds"

(Col 4:3),

and again

Col 4:10,

an incentive why they should love and pray

(Col 4:3)

for him; and still more, that they should, in reverential obedience to

his monitions in this Epistle, shrink from the false teaching herein

stigmatized, remembering what a conflict

(Col 2:1)

he had in their behalf amidst his bonds. "When we read of his

chains, we should not forget that they moved over the paper as he

wrote; his [right] hand was chained to the [left hand of the] soldier

who kept him" [ALFORD].

Grace be with you--Greek, "THE

grace" which every Christian

enjoys in some degree, and which flows from God in Christ by the Holy

Ghost

(Tit 3:15;

Heb 13:25)

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