Teks -- Colossians 4:1-18 (NET)

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. 4:4 Pray that I may make it known as I should. 4:5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave in the Lord, will tell you all the news about me. 4:8 I sent him to you for this very purpose, that you may know how we are doing and that he may encourage your hearts. 4:9 I sent him with Onesimus, the faithful and dear brother, who is one of you. They will tell you about everything here. 4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave of Christ, greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured in all the will of God. 4:13 For I can testify that he has worked hard for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters who are in Laodicea and to Nympha and the church that meets in her house. 4:16 And after you have read this letter, have it read to the church of Laodicea. In turn, read the letter from Laodicea as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.” 4:18 I, Paul, write this greeting by my own hand. Remember my chains. Grace be with you.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Col 4:1 - That which is just and equal

That which is just and equal ( to dikaion kai tēn isotēta ).

Paul changes from to ison (like to dikaion , neuter singular adjective with article for abstract idea) to the abstract substantive isotēs , old word, in N.T. only here and 2Co 8:13. If employers always did this, there would be no labour problem.

Robertson: Col 4:1 - A Master in heaven

A Master in heaven ( Kurion en ouranōi ).

A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

Robertson: Col 4:2 - Continue steadfastly

Continue steadfastly ( proskartereite ).

See note on Mar 3:9, note on Act 2:42, and Act 2:46 for this interesting word from pros and karteros (strong), common in the Koiné.

Robertson: Col 4:2 - Watching

Watching ( grēgorountes ).

Present active participle of grēgoreō , late present made on perfect active stem egrēgora with loss of ė , found first in Aristotle.

Robertson: Col 4:3 - Withal

Withal ( hama ).

At the same time.

Robertson: Col 4:3 - That God may open

That God may open ( hina ho theos anoixēi ).

Common use of hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné.

Robertson: Col 4:3 - A door for the word

A door for the word ( thuran tou logou ).

Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Co 16:9), once of an open door that he could not enter in Troas (2Co 2:12).

Robertson: Col 4:3 - The mystery of Christ

The mystery of Christ ( to mustērion tou Christou ).

The genitive of apposition, the mystery which is Christ (Col 2:2), one that puts out of comparison the foolish "mysteries"of the Gnostics.

Robertson: Col 4:3 - For which I am also in bonds

For which I am also in bonds ( di' ho kai dedemai ).

Perfect passive indicative of deō . Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.

Robertson: Col 4:4 - As I ought to speak

As I ought to speak ( hōs dei me lalēsai ).

Wonderful as Paul’ s preaching was to his hearers and seems to us, he was never satisfied with it. What preacher can be?

Robertson: Col 4:5 - Toward them that are without

Toward them that are without ( pros tous exō ).

A Pauline phrase for those outside the churches (1Th 5:12; 1Co 5:12.). It takes wise walking to win them to Christ.

Robertson: Col 4:5 - Redeeming the time

Redeeming the time ( ton kairon exagorazomenoi ).

We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Eph 5:16.

Robertson: Col 4:6 - Seasoned with salt

Seasoned with salt ( halati ērtumenos ).

The same verb artuō (old verb from airō , to fit, to arrange) about salt in Mar 9:50; Luk 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul’ s desire "that ye know how ye must answer each one"(eidenai pōs dei humas heni ekastōi apokrinesthai ). Who does know?

Robertson: Col 4:7 - All my affairs

All my affairs ( ta kat' eme panta ).

"All the things relating to me."The accusative case the object of gnōrisei . The same idiom in Act 25:14; Phi 1:2.

Robertson: Col 4:7 - Tychicus

Tychicus ( Tuchikos ).

Mentioned also in Eph 6:21 as the bearer of that Epistle and with the same verb gnōrisei (future active of gnōrizō ) and with the same descriptive epithet as here (ho agapētos adelphos kai pistos diakonos en Kuriōi , the beloved brother and faithful minister in the Lord) except that here we have also kai sundoulos (and fellow-servant). Abbott suggests that Paul adds sundoulos because he had used it of Epaphras in Col 1:7. Perhaps pistos goes with both substantives and means faithful to Paul as well as to Christ.

Robertson: Col 4:8 - I have sent

I have sent ( epempsa ).

Epistolary aorist active indicative of pempō as in Eph 6:22.

Robertson: Col 4:8 - That ye may know

That ye may know ( hina gnōte ).

Second aorist (ingressive) active subjunctive of ginōskō , "that ye may come to know."This the correct text, not gnōi (third singular).

Robertson: Col 4:8 - Our estate

Our estate ( ta peri hēmōn ).

"The things concerning us."

Robertson: Col 4:8 - May comfort

May comfort ( parakalesēi ).

First aorist active subjunctive. Proper rendering here and not "may exhort."

Robertson: Col 4:9 - Together with Onesimus

Together with Onesimus ( sun Onēsimōi ).

Corinthians-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is.

Robertson: Col 4:9 - Who is one of you

Who is one of you ( hos estin ex humōn ).

Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.

Robertson: Col 4:10 - Aristarchus

Aristarchus ( Aristarchos ).

He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Act 19:29; Act 20:4) and started with Paul to Rome (Act 27:2; Phm 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now.

Robertson: Col 4:10 - My fellow-prisoner

My fellow-prisoner ( ho sunaichmalōtos mou ).

One of Paul’ s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Phm 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like sunstratiōtes (fellow-soldier) in Phi 2:25; Phm 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul’ s Corinthians-workers (suṅergoi ) voluntarily shared imprisonment with him by turns.

Robertson: Col 4:10 - Mark

Mark ( Markos ).

Once rejected by Paul for his defection in the work (Act 15:36-39), but now cordially commended because he had made good again.

Robertson: Col 4:10 - The cousin of Barnabas

The cousin of Barnabas ( ho anepsios Barnabā ).

It was used for "nephew"very late, clearly "cousin"here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Act 12:25; Act 13:5; Act 15:36-39).

Robertson: Col 4:10 - If he come unto you, receive him

If he come unto you, receive him ( ean elthēi pros humas dexasthe auton ).

This third class conditional sentence (ean and second aorist active subjunctive of erchomai ) gives the substance of the commands (entolas ) about Mark already sent, how we do not know. But Paul’ s commendation of Mark is hearty and unreserved as he does later in 2Ti 4:11. The verb dechomai is the usual one for hospitable reception (Mat 10:14; Joh 4:45) like prosdechomai (Phi 2:29) and hupodechomai (Luk 10:38).

Robertson: Col 4:11 - Jesus which is called Justus

Jesus which is called Justus ( Iēsous ho legomenos Ioustos ).

Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin Justus for the Greek Dikaios and the Hebrew Zadok and very common as a surname among the Jews. The name appears for two others in the N.T. (Act 1:23; Act 18:7).

Robertson: Col 4:11 - Who are of the circumcision

Who are of the circumcision ( hoi ontes ek peritomēs ).

Jewish Christians certainly, but not necessarily Judaizers like those so termed in Act 11:3 (hoi ek peritomēs . Cf. Act 15:1, Act 15:5).

Robertson: Col 4:11 - These only

These only ( houtoi monoi ).

"Of the circumcision"(Jews) he means.

Robertson: Col 4:11 - A comfort unto me

A comfort unto me ( moi parēgoria ).

Ethical dative of personal interest. Parēgoria is an old word (here only in N.T.) from parēgoreō , to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it (parēgorikos ).

Robertson: Col 4:12 - Epaphras who is one of you

Epaphras who is one of you ( Epaphrās ho ex humōn ).

See note on Col 1:7 for previous mention of this brother who had brought Paul news from Colossae.

Robertson: Col 4:12 - Always striving for you

Always striving for you ( pantote agōnizomenos huper hēmōn ).

See note on Col 1:29 of Paul.

Robertson: Col 4:12 - That ye may stand

That ye may stand ( hina stathēte ).

Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (stēte ) of histēmi (according to A C D).

Robertson: Col 4:12 - Fully assured

Fully assured ( peplērophorēmenoi ).

Perfect passive participle of plērophoreō , late compound, for which see note on Luk 1:1; Rom 14:5.

Robertson: Col 4:13 - And for them in Hierapolis

And for them in Hierapolis ( kai tōn en Hierāi Polei ).

The third of the three cities in the Lycus Valley which had not seen Paul’ s face (Col 2:1). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics.

Robertson: Col 4:14 - Luke, the beloved physician

Luke, the beloved physician ( Loukas ho iatros ho agapētos ).

Mentioned also in Phm 1:24; 2Ti 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean "my beloved physician."It would seem certain that Luke looked after Paul’ s health and that Paul loved him. Paul was Luke’ s hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community.

Robertson: Col 4:14 - Demas

Demas ( Dēmas ).

Just his name here (a contraction of Demetrius), but in 2Ti 4:10 he is mentioned as one who deserted Paul.

Robertson: Col 4:15 - Nymphas

Nymphas ( Numphan ).

That is masculine, if autou (his) is genuine (D E K L) after kat' oikon , but Numpha (feminine) if autēs (her) is read (B 67). Aleph A C P read autōn (their), perhaps including adelphous (brethren) and so locating this church (ekklēsia ) in Laodicea. It was not till the third century that separate buildings were used for church worship. See note on Rom 16:5 for Prisca and Aquila. It is not possible to tell whether it is "her"or "his"house here.

Robertson: Col 4:16 - When this epistle hath been read among you

When this epistle hath been read among you ( hotan anagnōsthēi par' humin hē epistolē ).

Indefinite temporal clause with hotan (hote an ) and the first aorist passive subjunctive of anaginōskō . The epistle was read in public to the church (Rev 1:3).

Robertson: Col 4:16 - Cause that

Cause that ( poiēsate hina ).

Same idiom in Joh 11:37; Rev 13:15. Old Greek preferred hopōs for this idiom. See note on 1Th 5:27 for injunction for public reading of the Epistle.

Robertson: Col 4:16 - That ye also read

That ye also read ( kai humeis anagnōte ).

Second aorist active subjunctive of anaginōskō , to read.

Robertson: Col 4:16 - And the epistle from Laodicea

And the epistle from Laodicea ( kai tēn ek Laodikias ).

The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Eph 1:1 for further discussion of this matter.

Robertson: Col 4:17 - Take heed

Take heed ( blepe ).

Keep an eye on.

Robertson: Col 4:17 - Thou hast received in the Lord

Thou hast received in the Lord ( parelabes en Kuriōi ).

Second aorist active indicative of paralambanō , the verb used by Paul of getting his message from the Lord (1Co 15:3). Clearly Archippus had a call "in the Lord"as every preacher should have.

Robertson: Col 4:17 - That thou fulfil it

That thou fulfil it ( hina autēn plērois ).

Present active subjunctive of plēroō , "that thou keep on filling it full."It is a life-time job.

Robertson: Col 4:18 - Of me Paul with mine own hand

Of me Paul with mine own hand ( tēi emēi cheiri Paulou ).

More precisely, "with the hand of me Paul."The genitive Paulou is in apposition with the idea in the possessive pronoun emēi , which is itself in the instrumental case agreeing with cheiri . So also 2Th 3:17; 1Co 16:21.

Robertson: Col 4:18 - My bonds

My bonds ( mou tōn desmōn ).

Genitive case with mnemoneuete (remember). The chain (en halusei Eph 6:20) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himself||

Vincent: Col 4:1 - Masters, etc

Masters, etc.

The best texts attach this verse to the preceding chapter.

Vincent: Col 4:1 - Render

Render ( παρέχεσθε )

The Greek implies on your part .

Vincent: Col 4:1 - Equal

Equal ( τὴν ἰσότητα )

Lit., the equality . Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on Phm 1:16.

Vincent: Col 4:2 - Continue

Continue ( προσκαρτερεῖτε )

See on Act 1:14. Compare Act 2:42, Act 2:46; Act 6:4; Rom 12:12; Rom 13:6; 1Th 5:17. Rev., correctly, continue steadfastly .

Vincent: Col 4:2 - Watching

Watching ( γρηγοροῦντες )

See on Mar 13:35; see on 1Pe 5:8. In Eph 6:18, ἀγρυπνοῦντες watching is used, on which see Mar 13:33.

Vincent: Col 4:2 - Therein

Therein ( ἐν αὐτῇ )

In prayer. Compare thereunto , Eph 6:18.

Vincent: Col 4:3 - Door of utterance

Door of utterance ( θύραν τοῦ λόγου )

Rev., better, a door for the world . Compare 1Co 16:9; 2Co 2:12; Rev 3:8. See also entering in , 1Th 1:9; 1Th 2:1. And the parallel passage, Eph 6:19. There may be an allusion to a release from imprisonment.

Vincent: Col 4:4 - That I may make it manifest

That I may make it manifest ( ἵνα φανερώσω )

Compare speak boldly , Eph 6:20. That connects with the clause that God-Christ .

Vincent: Col 4:5 - In wisdom

In wisdom ( ἐν σοφίᾳ )

Compare Eph 5:15, as wise .

Vincent: Col 4:5 - Those that are without

Those that are without ( τοὺς ἔξω )

As 1Co 5:12, 1Co 5:13; 1Th 4:12. Compare τοὺς ἔσω those within , 1Co 5:12.

Vincent: Col 4:5 - Redeeming the time

Redeeming the time ( τὸν καιρὸν ἐξαγοραζόμενοι )

Compare Eph 5:16, and Dan 2:8, Sept. The word is used in the New Testament only by Paul, Gal 3:13; Gal 4:5; Eph 5:16. The compounded preposition ἐξ has the meaning out of ; as Gal 3:13, " Christ redeemed us out of the curse," etc., and out and out , fully . So here and Eph 5:16, buy up . Rev., in margin, buying up the opportunity . The favorable opportunity becomes ours at the price of duty.

Vincent: Col 4:6 - Seasoned with salt

Seasoned with salt ( ἅλατι ἠρτυμένος )

Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt , i.e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit (" Satires," 1 x., 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus: " The many call salt χάριτας graces , because, mingled with most things, it makes them agreeable and pleasant to the taste." Seasoned is, literally, prepared . It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii., 30). The exhortation to well-seasoned and becoming speech is expanded in Eph 4:29; Eph 5:4, in a warning against corrupt communication.

Vincent: Col 4:7 - Tychicus

Tychicus

Mentioned Act 20:4; Eph 6:21; 2Ti 4:12; Tit 3:12.

Vincent: Col 4:7 - Minister

Minister ( διάκονος )

Probably to Paul himself. Compare Act 19:22; Act 20:4. Scarcely in the official sense of deacon .

Vincent: Col 4:7 - Fellow-servant

Fellow-servant ( σύνδουλος )

Used by Paul only here and Col 1:7, of Epaphras. By this term he designates Tychicus as, in common with himself, a servant of Jesus Christ. Probably not with a strict, but with a quasi official reference.

Vincent: Col 4:8 - I have sent

I have sent

Epistolary aorist. Tychicus carried the letter.

Vincent: Col 4:8 - He might know your estate

He might know your estate ( γνῷ τὰ περὶ ὑμῶν )

The correct reading is γνῶτε τὰ περὶ ἡμῶν ye might know the things about us , or our estate . Compare Eph 6:21.

Vincent: Col 4:9 - Onesimus

Onesimus

See on Phm 1:10.

Vincent: Col 4:9 - The faithful and beloved brother

The faithful and beloved brother

Whom the Colossians had known only as the worthless, runaway slave. See Phm 1:11, Phm 1:16.

Vincent: Col 4:10 - Aristarchus, my fellow-prisoner

Aristarchus, my fellow-prisoner

See on Phm 1:23, Phm 1:24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in Phm 1:23, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow-prisoner , fellow-servant , fellow-worker - might be applied to both; and, as Dwight remarks, " Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment."

Vincent: Col 4:10 - Mark

Mark

See on Phm 1:24.

Vincent: Col 4:10 - Sister's son

Sister's son ( ἀνεψιός )

Only here in the New Testament. Rev., correctly, cousin . The sense of nephew did not attach to the word until very late. Lightfoot remains that this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, Act 15:37, Act 15:39.

Vincent: Col 4:11 - Jesus Justus

Jesus Justus

Not mentioned elsewhere. The only one of these names not mentioned in the salutations of the Epistle to Philemon.

Vincent: Col 4:11 - Have been a comfort

Have been a comfort ( ἐγενήθησαν παρηγορία )

Παρηγορία comfort , only here in the New Testament. Properly, an address , an exhortation : an exhortation for the purpose of encouraging: hence a comfort . Plutarch, in his " Life of Cimon," uses it with πένθους grief ; a comfort , for grief ; and in his " Life of Pericles," of consolation for a dead son. Aretaeus, a medical writer, of the assuaging of a paroxysm. This word, and the kindred adjectives παρηγορικός and παρηγορητικός soothing , are common in medical writings. So Galen, of soothing fictions, pretenses to quiet the diseased. Have been is, more strictly, have proved .

Vincent: Col 4:12 - Laboring fervently

Laboring fervently ( ἀγωνιζόμενος )

Rev., striving . See on Col 1:29; see on Col 2:1. Compare Rom 15:30.

Vincent: Col 4:12 - Perfect

Perfect ( τέλειοι )

See on 1Co 2:6, 1Co 2:7; see on 1Co 1:28.

Vincent: Col 4:12 - Complete

Complete ( πεπληροφορημένοι )

See on most surely believed , Luk 1:1; and compare full assurance , Col 2:2. Rev., fully assured .

Vincent: Col 4:12 - In all the will

In all the will ( ἐν παντὶ θελήματι )

Lit., in every will . Will means the thing willed , as Luk 12:47; James 5:30; 1Th 5:18. Hence used sometimes in the plural, as Act 13:22, shall do all my will (θελήματα ), i.e., perform all the things willed by me. Eph 2:3, desires , strictly willings . So here the sense is, everything willed by God . The connection is apparently with σταθῆτε ye may stand . For a similar construction see Joh 8:44; Rom 5:2; 1Co 15:1; 1Co 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will).

Vincent: Col 4:13 - Zeal

Zeal ( ζῆλον )

Read πόνον labor , which occurs elsewhere only in Rev 16:10, Rev 16:11; Rev 21:4, in the sense of pain . Πονος labor is from the root of πένομαι to work for one's daily bread , and thence to be poor . Πόνος toil , πένης one who works for his daily bread , and πονηρός wicked , have a common root. See on wickedness , Mar 7:22. In their original conceptions, κόπος labor (1Co 15:58; 2Co 6:5) emphasizes the fatigue of labor: μόχθος hard labor (2Co 11:27; 1Th 2:9), the hardship : πόνος the effort , but πόνος has passed, in the New Testament, in every instance but this, into the meaning of pain .

Vincent: Col 4:13 - Hierapolis

Hierapolis

The cities are named in geographical order. Laodicaea and Hierapolis faced each other on the north and south sides of the Lycus valley, about six miles apart. Colossae was ten or twelve miles farther up the stream. Hierapolis owed its celebrity to its warm mineral springs, its baths, and its trade in dyed wools. It was a center of the worship of the Phrygian goddess Cybele, whose rites were administered by mutilated priests known as Galli, and of other rites representing different oriental cults. Hence the name Hierapolis or sacred city .

Vincent: Col 4:14 - Luke - Demas

Luke - Demas

See on Phm 1:24.

Vincent: Col 4:14 - The beloved physician

The beloved physician

See Introduction to Luke.

Vincent: Col 4:15 - Nymphas

Nymphas

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

Vincent: Col 4:15 - The Church

The Church

Compare Phm 1:2; Rom 16:5; 1Co 16:19; Act 12:12.

Vincent: Col 4:15 - His house

His house ( αὐτοῦ )

Others read αὐτῶν their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, αὐτῆς 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.

Vincent: Col 4:16 - The epistle from Laodicaea

The epistle from Laodicaea ( τὴν ἐκ Λαοδικείας )

That is, the letter left at Laodicaea, and to be obtained by you from the church there. This letter cannot be positively identified. The composition known as the Epistle to the Laodicaeans is a late and clumsy forgery, existing only in Latin MSS., and made up chiefly of disconnected passages from Philippians, with a few from other epistles.

Vincent: Col 4:18 - With mine own hand

With mine own hand

The letter was written by an amanuensis, Paul adding his autograph.

Vincent: Col 4:18 - Grace be with you

Grace be with you

On the benedictions, see on 2Co 13:14. This short form occurs only here, 1Ti 6:21; 2Ti 4:22.

Wesley: Col 4:1 - Just

According to your contract.

Wesley: Col 4:1 - Equitable

Even beyond the letter of your contract.

Wesley: Col 4:3 - That God would open to us a door of utterance

That is, give us utterance, that we "may open our mouth boldly," Eph 6:19, and give us an opportunity of speaking, so that none may be able to hinder.

Wesley: Col 4:6 - Let your speech be always with grace

Seasoned with the grace of God, as flesh is with salt.

Wesley: Col 4:10 - Aristarchus my fellowprisoner

Such was Epaphras likewise for a time, Phm 1:23.

Wesley: Col 4:10 - Ye have received directions

Namely, by Tychicus, bringing this letter. The ancients adapted their language to the time of reading the letter; not, as we do, to the time when it was written. It is not improbable, they might have scrupled to receive him, without this fresh direction, after he had left St. Paul, and "departed from the work."

Wesley: Col 4:11 - These

Three, Aristarchus, Marcus, and Justus.

Wesley: Col 4:11 - Of all the circumcision

That is, of all my Jewish fellowlabourers.

Wesley: Col 4:11 - Are the only fellowworkers unto the kingdom of God

That is, in preaching the gospel.

Wesley: Col 4:11 - Who have been a comfort to me

What, then, can we expect? that all our fellowworkers should be a comfort to us?

Wesley: Col 4:12 - Perfect

Endued with every Christian grace.

Wesley: Col 4:12 - Filled

As no longer being babes, but grown up to the measure of the stature of Christ; being full of his light, grace, wisdom, holiness.

Wesley: Col 4:14 - Luke, the physician

Such he had been, at least, if he was not then.

Wesley: Col 4:15 - Nymphas

Probably an eminent Christian at Laodicea.

Wesley: Col 4:16 - The epistle from Laodicea

Not to Laodicea. Perhaps some letter had been written to St. Paul from thence.

Wesley: Col 4:17 - And say to Archippus

One of the pastors of that church.

Wesley: Col 4:17 - Take heed

It is the duty of the flock to try them that say they are apostles to reject the false, and to warn, as well as to receive, the real.

Wesley: Col 4:17 - The ministry

Not a lordship, but a service; a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant, of all.

Wesley: Col 4:17 - In the Lord

Christ by whom, and for whose sake, we receive the various gifts of the Holy Spirit.

JFB: Col 4:1 - give

Greek "render": literally, "afford."

JFB: Col 4:1 - 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 1:16).

JFB: Col 4:1 - knowing

(Col 3:24).

JFB: Col 4:1 - ye also

As well as they.

JFB: Col 4:2 - 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.

JFB: Col 4:2 - with thanksgiving

For everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (1Co 14:17; Phi 4:6; 1Th 5:18).

JFB: Col 4:3 - for us

Myself and Timothy (Col 1:1).

JFB: Col 4:3 - 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 1:22; Rev 3:8).

JFB: Col 4:3 - to speak

So that we may speak.

JFB: Col 4:3 - the mystery of Christ

(Col 1:27).

JFB: Col 4:3 - for which . . . also

On account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.

JFB: Col 4:4

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 2Ti 2:9).

JFB: Col 4:5

(See on Eph 5:15-16.)

JFB: Col 4:5 - in wisdom

Practical Christian prudence.

JFB: Col 4:5 - 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.

JFB: Col 4:5 - 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].

JFB: Col 4:6 - 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 Luk 4:22; Joh 7:46, as to Jesus' speech.

JFB: Col 4:6 - 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.

JFB: Col 4:6 - how ye ought to answer every man

(1Pe 3:15).

JFB: Col 4:7 - Tychicus

(See on Eph 6:2).

JFB: Col 4:7 - who is a beloved brother

Rather, "the beloved brother"; the article "the" marks him as well known to them.

JFB: Col 4:8 - for the same purpose

Greek, "for this very purpose."

JFB: Col 4:8 - 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).

JFB: Col 4:8 - comfort your hearts

Distressed as ye are by my imprisonment, as well as by your own trials.

JFB: Col 4:9 - Onesimus

The slave mentioned in the Epistle to Philemon (Phm 1:10, Phm 1:16), "a brother beloved."

JFB: Col 4:9 - a faithful . . . brother

Rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.

JFB: Col 4:9 - one of you

Belonging to your city.

JFB: Col 4:9 - 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.

JFB: Col 4:10 - Aristarchus

A Macedonian of Thessalonica (Act 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 (Act 20:4), and subsequently (Act 27:2) to Rome. He was now at Rome with Paul (compare Phm 1:23-24). As he is here spoken of as Paul's "fellow prisoner," but in Phm 1:24 as Paul's "fellow laborer"; and vice versa, Epaphras in Phm 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. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Phi 2:25; Phm 1:2), whose warfare is "the good fight of faith."

JFB: Col 4:10 - Mark

John Mark (Act 12:12, Act 12:25); the Evangelist according to tradition.

JFB: Col 4:10 - 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 (Act 12:12). The family belonged to Cyprus (Act 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Act 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 (Mat 10:37) on the first journey (Act 13:13).

JFB: Col 4:10 - touching whom

Namely, Mark.

JFB: Col 4:10 - 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 1:19), "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 (Act 13:13; Act 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).

JFB: Col 4:11 - Justus

That is, righteous; a common name among the Jews; Hebrew, "tzadik" (Act 1:23).

JFB: Col 4:11 - of the circumcision

This implies that Epaphras, Luke, and Demas (Col 4:12, Col 4:14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.

JFB: Col 4:11 - These only, &c.

Namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Phi 1:15). Epaphras, &c., were also fellow laborers, but Gentiles.

JFB: Col 4:11 - unto

That is, in promoting the Gospel kingdom.

JFB: Col 4:11 - 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].

JFB: Col 4:12 - Christ

The oldest manuscripts add "Jesus."

JFB: Col 4:12 - 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."

JFB: Col 4:12 - in prayers

Translate as Greek, "in his prayers."

JFB: Col 4:12 - complete

The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," Rom 4:21; Rom 14:5. In the expression "perfect," he refers to what he has already said, Col 1:28; Col 2:2; Col 3:14. "Perfect" implies the attainment of the full maturity of a Christian. BENGEL joins "in all the will of God" with "stand."

JFB: Col 4:13 - a great zeal

The oldest manuscripts and Vulgate have "much labor."

JFB: Col 4:13 - for you

Lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves.

JFB: Col 4:13 - 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.

JFB: Col 4:14

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 (Act 16:10; compare Note, see on Gal 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).

JFB: Col 4:14 - Demas

Included among his "fellow laborers" (Phm 1:24), 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.

JFB: Col 4:15 - Nymphas

Of Laodicea.

JFB: Col 4:15 - 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.

JFB: Col 4:16 - 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; Rev 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 (Deu 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.

JFB: Col 4:17 - 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 1:2). 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.

JFB: Col 4:17 - 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; Phi 4:2).

JFB: Col 4:18

Paul's autograph salutation (so 1Co 16:21; 2Th 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself.

JFB: Col 4:18 - 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].

JFB: Col 4:18 - 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)

Clarke: Col 4:1 - Masters, give unto your servants

Masters, give unto your servants - This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with Col 4:2

Clarke: Col 4:1 - That which is just and equal

That which is just and equal - As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours.

Clarke: Col 4:2 - Continue in prayer

Continue in prayer - This was the apostle’ s general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfill the duties which God, in their respective stations, required of them

All might, power, and life come from God; his creatures are continually dependent upon him for all these: to earnest, persevering prayer, he has promised every supply; but he who prays not has no promise. How few wives feel it their duty to pray to God to give them grace to behave as wives! How few husbands pray for the grace suited to their situation, that they may be able to fulfill its duties! The like may be said of children, parents, servants, and masters. As every situation in life has its peculiar duties, trials, etc.; so to every situation there is peculiar grace appointed. No man can fulfill the duties of any station without the grace suited to that station. The grace suited to him, as a member of society in general, will not be sufficient for him as a husband, father, or master. Many proper marriages become unhappy in the end, because the parties have not earnestly besought God for the grace necessary for them as husbands and wives. This is the origin of family broils in general; and a proper attention to the apostle’ s advice would prevent them all

Clarke: Col 4:2 - Watch in the same

Watch in the same - Be always on your guard; and when you have got the requisite grace by praying, take care of it, and bring it into its proper action by watchfulness; by which you will know when, and where, and how to apply it

Clarke: Col 4:2 - With thanksgiving

With thanksgiving - Being always grateful to God, who has called you into such a state of salvation, and affords you such abundant means and opportunities to glorify him.

Clarke: Col 4:3 - Praying also for us

Praying also for us - Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified

Clarke: Col 4:3 - A door of utterance

A door of utterance - Θυραν του λογου· The word θυρα, which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in Act 14:27 : The Door of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. 1Co 16:9 : A great and effectual Door is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. 2Co 2:12 : When I came to Troas - a Door was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the θυρατου λογου, which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae fores aperiuntur ; the Doors of friendship are opened - there is now an opportunity of reconciliation. And Ovid, Amor. lib. iii., Eleg. xii. ver. 12: -

Janua per nostras est adaperta manus

"The gate is opened by our hands.

Of this use of the word among the Greek writers Schleusner gives several examples. See also Rev 3:8, where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow laborers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term λογος is to be understood here, as well as in many other places of the New Testament, in most of which we have either lost or obscured its meaning by translating it word instead of doctrine

Clarke: Col 4:3 - The mystery of Christ

The mystery of Christ - The Gospel, which had been hidden from all former times, and which revealed that purpose long hidden in the Divine councils, that the Gentiles should be called to enjoy the same privileges with the Jews

Clarke: Col 4:3 - For which I am also in bonds

For which I am also in bonds - He was suffering under Jewish malice, and for preaching this very mystery; for they could not bear to hear announced, as from heaven, that the Gentiles, whom they considered eternally shut out from any participation of the Divine favor, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Caesar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See the note on Col 1:24.

Clarke: Col 4:4 - That I may make it manifest

That I may make it manifest - It was a mystery, and he wished to make it manifest - to lay it open, and make all men see it.

Clarke: Col 4:5 - Walk in wisdom

Walk in wisdom - Act wisely and prudently in reference to them who are without - who yet continue unbelieving Gentiles or persecuting Jews

The Church of Christ was considered an enclosure; a field, or vineyard, well hedged or walled. Those who were not members of it, were considered without; i.e. not under that especial protection and defense which the true followers of Christ had. This has been since called "The pale of the Church,"from palus , a stake; or, as Dr. Johnson defines it, "A narrow piece of wood, joined above and below to a rail, to enclose grounds."As to be a Christian was essential to the salvation of the soul, so to be in the Church of Christ was essential to the being a Christian; therefore it was concluded that "there was no salvation out of the pale of the Church."Now this is true in all places where the doctrines of Christianity are preached; but when one description of people professing Christianity, with their own peculiar mode of worship and creed, arrogate to themselves, exclusive of all others, the title of The Church; and then, on the ground of a maxim which is true in itself, but falsely understood and applied by them, assert that, as they are The Church, and there is no Church besides, then you must be one of them, believe as they believe, and worship as they worship, or you will be infallibly damned; I say, when this is asserted, every man who feels he has an immortal spirit is called on to examine the pretensions of such spiritual monopolists. Now, as the Church of Christ is formed on the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, the doctrines of this Christian Church must be sought for in the sacred Scriptures. As to fathers, councils, and human authorities of all kinds, they are, in this question, lighter than vanity; the book of God alone must decide. The Church, which has been so hasty to condemn all others, and, by its own soi disant or self-constituted authority, to make itself the determiner of the fates of men, dealing out the mansions of glory to its partisans, and the abodes of endless misery to all those who are out of its antichristian and inhuman pale; this Church, I say, has been brought to this standard, and proved by the Scriptures to be fallen from the faith of God’ s elect, and to be most awfully and dangerously corrupt; and to be within its pale, of all others professing Christianity, would be the most likely means of endangering the final salvation of the soul. Yet even in it many sincere and upright persons may be found, who, in spirit and practice, belong to the true Church of Christ. Such persons are to be found of all religious persuasions, and in all sorts of Christian societies

Clarke: Col 4:5 - Redeeming the time

Redeeming the time - See on Eph 5:16 (note).

Clarke: Col 4:6 - Let your speech be alway with grace, seasoned with salt

Let your speech be alway with grace, seasoned with salt - Let it be such as has a tendency to oppose and preserve from the corruption of sin. The rabbins say: "He who, in prayer, omits any word, should begin again at the beginning; for he who does not is like boiled pottage, in which there is no salt."Berachoth, fol. 34, 1. Let all your conversation be such as may tend to exemplify and recommend Christianity; let it not only be holy, but wise, gracious, and intelligent. A harsh method of proposing or defending the doctrines of Christianity only serves to repel men from those doctrines, and from the way of salvation. Salt, from its use in preserving food from corruption, and rendering it both savoury and wholesome, has always been made the emblem of wisdom. The word has been also used to express in composition or conversation what is terse, comprehensive, useful, elegant, and impressive. The term Attic salt has been used to express some of the principal beauties of the Greek tongue; of such beauties the Gospel of Christ has an endless store. See on Mat 5:13 (note), and Mar 9:50 (note)

Clarke: Col 4:6 - How ye ought to answer every man

How ye ought to answer every man - That your discourse may be so judiciously managed, that ye may discern how to treat the prejudices and meet the objections both of Jews and Gentiles.

Clarke: Col 4:7 - All my state shall Tychicus

All my state shall Tychicus - See the note on Eph 6:21. Tychicus well knew the apostle’ s zeal and perseverance in preaching the Gospel, his sufferings on that account, his success in converting both Jews and Gentiles, and the converts which were made in Caesar’ s household; he could give these to the Colossians in ample detail, and some of them it would not have been prudent to commit to writing.

Clarke: Col 4:8 - That he might know your estate

That he might know your estate - Instead of ἱνα γνῳ τα περι ὑμων, that He may know Your affairs, ABD*FG, many others, with the Ethiopic, Itala, Theodoret, and Damascenus, read ἱνα γνωτε τα περι ἡμων, that Ye may know Our affairs; which is probably the true reading. Tychicus was sent to them, not to know their affairs, but with Onesimus, to carry this epistle and make the apostle’ s state known to them, and comfort their hearts by the good news which he brought. The next verse confirms this meaning.

Clarke: Col 4:9 - With Onesimus - who is one of you

With Onesimus - who is one of you - Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle’ s state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon

Clarke: Col 4:9 - All things which are done here

All things which are done here - FG, the Vulgate, Itala, Jerome, and Bede, add here πραττομενα, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See on Col 4:7 (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous.

Clarke: Col 4:10 - Aristarchus my fellow prisoner

Aristarchus my fellow prisoner - Concerning Aristarchus, see Act 19:29; Act 20:4; Act 27:2; and see the note on Act 27:2. Aristarchus and Epaphras are mentioned as saluters in this epistle, and in that to Philemon written at the same time; but here he is said to be a prisoner, and Epaphras not. In that to Philemon, Epaphras is called a prisoner, and Aristarchus not. One of them is wrong, though it is uncertain which; unless both were prisoners. See Wall’ s Crit. Notes. As Aristarchus had been a zealous and affectionate adherent to St. Paul, and followed him in all his journeys, ministering to him in prison, and assisting him in preaching the Gospel in Rome, he might have been imprisoned on this account. We need not suppose that both he and Epaphras were imprisoned at the same time; about the same time they might be imprisoned, but it might be so ordered by the providence of God that when Aristarchus was imprisoned Epaphras was at liberty, and while Epaphras was in prison Aristarchus was at liberty. This is a very possible and easily to be conceived case

Clarke: Col 4:10 - Marcus

Marcus - See the account of this person, Act 15:39. Though there had been some difference between the apostle and this Mark, yet from this, and 2Ti 4:11, we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry

Clarke: Col 4:10 - Touching whom ye received commandments

Touching whom ye received commandments - What these were we cannot tell; it was some private communication which had been previously sent to the Colossian Church.

Clarke: Col 4:11 - Jesus, which is called Justus

Jesus, which is called Justus - Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans

Clarke: Col 4:11 - These only

These only - That is, only Aristarchus, Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οἱ οντες εκ περιτομης, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle’ s bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand.

Clarke: Col 4:12 - Epaphras, who is one of you

Epaphras, who is one of you - A native of some part of Phrygia, and probably of Colosse itself

Clarke: Col 4:12 - A servant of Christ

A servant of Christ - A minister of the Gospel

Clarke: Col 4:12 - Labouring fervently for you

Labouring fervently for you - Αγωνιζομενος· Agonizing; very properly expressed by our translators, labouring fervently

Clarke: Col 4:12 - That ye may stand perfect and complete

That ye may stand perfect and complete - Ἱνα στητε τελειοι και πεπληρμενοι . That ye may stand firm, perfectly instructed, and fully persuaded of the truth of those doctrines which have been taught you as the revealed will of God: this I believe to be the meaning of the apostle

Instead of πεπληρωμενοι, complete or filled up, almost all the MSS. of the Alexandrian rescension, which are considered the most authentic and correct, have πεπληροφορημενοι, that ye may be fully persuaded. The word πληροφορια signifies such a complete persuasion of the certainty of a thing, as leaves the mind which has it neither room nor inclination to doubt; and πληροφορεω, the verb, has the same meaning, viz., to be thus persuaded, or to persuade thus, by demonstrative argumentation and exhibition of unquestionable facts

This is such a persuasion as the Spirit of God, by means of the Gospel, gives to every sincere and faithful man; and from which arises the solid happiness of the genuine Christian. They who argue against it, prove, at least, that they have not got it.

Clarke: Col 4:13 - He hath a great zeal for you

He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading

Clarke: Col 4:13 - Laodicea, and - Hierapolis

Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See Col 2:1. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant.

Clarke: Col 4:14 - Luke, the beloved physician

Luke, the beloved physician - This is generally supposed to be the same with Luke the evangelist. See the preface to the notes on this gospel. Some, however, suppose them to be different persons; because, where it is evident that Luke the evangelist is meant, he never has more than his simple name Luke; and because the apostle is supposed to intend a different person here, he adds, ὁ ιατρος ὁ αγαπητος, the beloved physician. The word ιατρος signifies a healer, and must not be restricted to physician, in the sense in which we use that word; he was surgeon, physician, and dispenser of medicines, etc., for all these were frequently combined in the same person.

Clarke: Col 4:15 - Salute - Nymphas, and the Church - in his house

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 neighbors, 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, Rom 16:5 (note); 1Co 16:19 (note)

Clarke: Col 4:16 - Cause that it be read also in the Church of the Laodiceans

Cause that it be read also in the Church of the Laodiceans - That is: Let a copy be taken, and sent to them, that it may be read there also. This appears to have been a regular custom in the apostolic Church

Clarke: Col 4:16 - That ye likewise read the epistle from Laodicea

That ye likewise read the epistle from Laodicea - Some suppose that this was an epistle sent from Laodicea to the apostle, which he now sent by Aristarchus to the Colossians, that they might peruse it; that thereby they might see the propriety of sending a copy of his epistle to them, to the Laodicean Church. Many eminent critics are of this opinion, which appears to me to be both forced and far fetched. Others think that the Epistle to the Ephesians is the epistle in question, and that it was originally directed to them, and not to the Ephesians. See the notes on Eph 1:1, etc. But others, equally learned, think that there was an epistle, different from that to the Ephesians, sent by St. Paul to the Laodiceans, which is now lost. There was an epistle under this direction in the times of Theodoret and Jerome, for both of them mention it; but the latter mentions it as apocryphal, Legunt quidam et ad Laodicenses Epistolam, sed ab omnibus exploditur ; "Some read an Epistle to the Laodiceans, but it is exploded by all."The seventh Ecumenic council, held in 787, states that the ancients allowed that there was an epistle with this direction, but that all the orthodox rejected it as supposititious

An epistle ad Laodicenses is still extant in the Latin language, a very ancient copy of which is in the library Sancti Albani Andegavensis, St. Alban’ s of Anjou. Hutter has translated it into Greek, but his translation is of no authority. Calmet has published this epistle, with various readings from the above MS. I shall subjoin it at the end of this epistle, and give my opinion relative to its use and authenticity. A copy of this epistle stands in this place as a portion of Divine revelation in one of my own MSS. of the Vulgate.

Clarke: Col 4:17 - Say to Archippus

Say to Archippus - Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, Phm 1:2, whom St. Paul calls his fellow laborer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow laborer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with.

Clarke: Col 4:18 - The salutation by the hand of me Paul

The salutation by the hand of me Paul - The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, 1Co 16:21, and in 2Th 3:17; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write

Clarke: Col 4:18 - Remember my bonds

Remember my bonds - See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound

Clarke: Col 4:18 - Grace be with you

Grace be with you - May you still possess the favor and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one

Clarke: Col 4:18 - Amen

Amen - This is omitted by the most ancient and correct MSS

The subscriptions, as usual, are various and uncertain: -

The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus

The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac

To the Colossians. Ethiopic

In the Vulgate there is no subscription

The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. Arabic

Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. Coptic

The MSS. are not less various than the versions

To the Colossians. - That to the Colossians is completed; that to the Philippians begins. - That to the Colossians is finished; the First Epistle to the Thessalonians begins. - To the Colossians, from Rome. - Written to the Colossians from Rome. - Written from Rome by Tychicus, and Timotheus, and Onesimus. - Written by Paul and Timothy, and sent by Tychicus, and Onesimus

That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See Phi 2:19. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter

The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.

Calvin: Col 4:1 - Masters, what is just // And mutual equity

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. (Eph 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 ἰσότητα to mean analogical ⁴⁶³ or distributive right, ⁴⁶⁴ as in Ephesians, τὰ αὐτὰ, ( 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

Calvin: Col 4:2 - Continue in prayer

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. (Phi 4:6.)

Calvin: Col 4:3 - Pray also for us

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 without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; ⁴⁷⁰ he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.

By a door of utterance, however, he simply means what, in Eph 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luk 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. 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.
(Mat 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. Secondly, he argues from the dignity ⁴⁷¹ of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.

Calvin: Col 4:4 - As I ought

4.As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Eph 6:20,) he adds, ἵνα παῤῥησιάσωμαι, ( that I may speak boldly,) from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Farther, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.

Calvin: Col 4:5 - Walk wisely

5.Walk wisely He makes mention of those that are without, in contrast with those that are of the household of faith. (Gal 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, (Lev 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 Eph 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.

Calvin: Col 4:6 - Your speech // That ye may know how

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 least important part of prudence — to have due regard to individuals. ⁴⁷⁵

Calvin: Col 4:7 - My things

7.My things That the Colossians may know what concern he has for them, he confirms them, by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life, making care for himself a secondary matter, he consults for their interests by sending Tychicus to them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no small matter that, while he is held prisoner, and is in the most imminent danger on account of the gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn what and how great an agreement there was in doctrine among all true teachers, and might hear from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully meditate on these examples, that they may stir us up to all imitation of the like pursuit.

Calvin: Col 4:9 - NO PHRASE

He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as the name of a thief and a fugitive would have been liable to reproach. ⁴⁷⁶ He distinguishes both of them by honorable titles, that they may do the more good, and especially Tychicus, who was to exercise the office of an instructor.

Calvin: Col 4:10 - Fellow-prisoner // That ye receive him

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.

Calvin: Col 4:11 - These only are fellow-workers,

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.

Calvin: Col 4:12 - Always striving

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.

Calvin: Col 4:14 - Luke saluteth you

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. (2Ti 4:10.)

Calvin: Col 4:15 - NO PHRASE

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.

Calvin: Col 4:16 - Let it be read in the Church of the Laodiceans

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.

Calvin: Col 4:17 - Say to Archippus

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 are endowed with signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul’s calling attention again ⁴⁸³ to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition. ⁴⁸⁴

END OF THE COMMENTARY ON THE EPISTLE TO
THE COLOSSIANS.

Defender: Col 4:1 - Master

"The word "Master" in this verse - referring both to human masters and our heavenly Master - is actually the Greek word kurios, normally rendered "Lord." It is not the usual word for "master," which is didaskalos, meaning "teacher." This exhortation here suggests great responsibility, with eternal implications, on the part of both masters and servants - or, in modern terminology, of employers and employees."

Defender: Col 4:6 - speech

"Speech" here is the Greek logos, often translated "word." In addition to being gracious and tasteful ("seasoned with salt"), the speech of the Christian should be "sound" (Tit 2:8), "edifying" (Eph 4:29), meaningful (Mat 12:36), "quiet" (1Th 4:11), trustworthy (Col 3:9) and clean (Col 3:8).

Defender: Col 4:6 - with grace

If we have "grace in [our] hearts" (Col 3:16), we can exhibit grace in our speech.

Defender: Col 4:6 - answer

The word "answer" is the Greek apokrinomai. In its 250 occurrences in the New Testament, this is the only place where it is not used as a simple narrative statement ("he answered and said"). In other words, we can (and should) know just how to reply to every statement or question in any conversation and do so graciously and tastefully. It is different from the word "answer" in 1Pe 3:15 ("be ready always to give an answer ..."): there the word is apologia, meaning "systematic defense." When the Christian faith is attacked, we need to be able to give an "apologetic" in defense thereof. In ordinary conversation, on the other hand, we need to have a gracious and helpful reply to whatever is being said or asked."

Defender: Col 4:7 - Tychicus

See note on Col 1:2."

Defender: Col 4:9 - Onesimus

Evidently Onesimus (Phm 1:10), a runaway slave belonging to a Christian master named Philemon living in Colosse, had been led to Christ by Paul in Rome. This suggests that Tychicus and Onesimus carried letters from Paul to the churches at Ephesus and Colosse and also a personal letter to Philemon in Colosse."

Defender: Col 4:10 - Aristarchus

In Col 4:7-17, Paul mentions more people by name in Colossians than in any other epistle except in Romans 16:1-23. If any should wonder as to the inclusions of these personal references in a divinely inspired document intended for us by the Holy Spirit in all churches of all the centuries, the intent may be to assure us that God is interested in individual believers as well as in the church as a whole. All believers have their individual names written in the Lamb's "book of life" in heaven (Rev 20:15). As a token and surety of this, some of these names have also been written in His book on earth. See Act 19:29 : Act 20:4 : Act 27:2 : Phm 1:24.

Defender: Col 4:10 - Marcus

Evidently Mark (Act 15:37 2Ti 4:11) who had once left Paul, had also come to see him at Rome and had at least begun to reconfirm his commitment to Christ, in Paul's judgment."

Defender: Col 4:12 - Epaphras

There is no actual record in Scripture that Paul ever actually visited Colosse, or that he established the church there. Nevertheless, he seemed to know personally many of the Colossian believers, particularly Philemon (Phm 1:19, Phm 1:22). Perhaps Epaphras, who had served as one of their pastors and teachers, kept in close touch with Paul and possibly had even been in prison with Paul and Aristarchus (Col 4:10) at the time Paul was writing this epistle. Epaphras also had evidently ministered in the nearby churches at Laodicea and Hierapolis (Col 4:12, Col 4:13)."

Defender: Col 4:14 - physician

It is from this verse that we know that Luke, Paul's companion on his voyage to Rome (Act 21:2) was a physician.

Defender: Col 4:14 - Demas

Demas was still Paul's fellow worker at this time, though later he went back into the world (Phm 1:24; 2Ti 4:10)."

Defender: Col 4:16 - epistle from Laodicea

It seems unlikely that the Holy Spirit would inspire this command to read the Laodicean epistle, and then allow it to be lost. It is more likely that the Ephesian letter (which contains no personal names) was intended for all the churches of the region. Tychicus would have left it at Ephesus, whence it was to be circulated to Laodicea and eventually to Colosse."

TSK: Col 4:1 - give // ye

give : Lev 19:13, Lev 25:39-43; Deu 15:12-15, Deu 24:14, Deu 24:15; Neh 5:5-13; Job 24:11, Job 24:12; Job 31:13-15; Isa 58:3, Isa 58:5-9; Jer 34:9-17; Mal 3:5; Jam 2:13, Jam 5:4

ye : Ecc 5:8; Mat 23:8, Mat 23:9, Mat 24:48-51; Luk 16:1-13, Luk 19:15; Eph 6:8, Eph 6:9-20; Rev 17:14, Rev 19:16

TSK: Col 4:2 - Continue // watch // thanksgiving

Continue : Col 4:12, Col 1:9; 1Sa 12:23; Job 15:4, Job 27:8-10; Psa 55:16, Psa 55:17, Psa 109:4; Luk 18:1; Rom 12:12; Eph 6:18; Phi 4:6; 1Th 5:17, 1Th 5:18

watch : Mat 26:41; Mar 13:33; Luk 21:36; 1Pe 4:7

thanksgiving : Col 2:7, Col 3:15, Col 3:17

TSK: Col 4:3 - praying // that // a door // the mystery // for

praying : Rom 15:30-32; Eph 6:19; Phi 1:19; 1Th 5:25; Phm 1:22; Heb 13:18, Heb 13:19

that : 1Co 16:9; 2Co 2:12; 2Th 3:1, 2Th 3:2; Rev 3:7, Rev 3:8

a door : The term door is used metaphorically for an entrance to any business, or occasion or opportunity of doing any thing; and consequently ""a door of utterance""is an opportunity of preaching the gospel successfully. See the parallel texts.

the mystery : Col 1:26, Col 2:2, Col 2:3; Mat 13:11; 1Co 4:1; Eph 6:19

for : Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:7, Phi 1:13, Phi 1:14; 2Ti 1:16, 2Ti 2:9

TSK: Col 4:4 - I may // as

I may : Mat 10:26, Mat 10:27; Act 4:29; 2Co 3:12, 2Co 4:1-4

as : Col 4:6; Act 5:29; 1Co 2:4, 1Co 2:5; 2Co 2:14-17; Eph 6:20

TSK: Col 4:5 - Walk // them // redeeming

Walk : Col 3:16; Psa 90:12; Mat 10:16; Rom 16:19; 1Co 14:19-25; Eph 5:15-17; Jam 1:5, Jam 3:13, Jam 3:17

them : 1Co 5:12, 1Co 5:13; 1Th 4:12; 1Ti 3:7; 1Pe 3:1

redeeming : Eph 5:16

TSK: Col 4:6 - your // seasoned // how

your : Col 3:16; Deu 6:6, Deu 6:7, Deu 11:19; 1Ch 16:24; Psa 37:30,Psa 37:31, Psa 40:9, Psa 40:10, Psa 45:2, Psa 66:16; Psa 71:15-18, Psa 71:23, Psa 71:24, Psa 78:3, Psa 78:4, Psa 105:2, Psa 119:13, Psa 119:46; Pro 10:21, Pro 15:4, Pro 15:7; Pro 16:21-24, Pro 22:17, Pro 22:18, Pro 25:11, Pro 25:12; Ecc 10:12; Mal 3:16-18; Mat 12:34, Mat 12:35; Luk 4:22; Eph 4:29

seasoned : Lev 2:13; 2Ki 2:20-22; Mat 5:13; Mar 9:50

how : Pro 26:4, Pro 26:5; Luke 20:20-40; 1Pe 3:15

TSK: Col 4:7 - my // Tychicus // a beloved // a faithful

my : Eph 6:21-23

Tychicus : Act 20:4; 2Ti 4:12; Tit 3:12

a beloved : Col 4:9, Col 4:12; Eph 6:21; Phi 2:25

a faithful : 1Co 4:1-4

TSK: Col 4:8 - I have // and comfort

I have : 1Co 4:17; 2Co 12:18; Eph 6:22; Phi 2:28; 1Th 3:5

and comfort : Col 2:2; Isa 40:1, Isa 61:2, Isa 61:3; 2Co 1:4, 2Co 2:7; 1Th 2:11, 1Th 3:2, 1Th 4:18, 1Th 5:11, 1Th 5:14; 2Th 2:17

TSK: Col 4:9 - Onesimus

Onesimus : Col 4:7; Phm 1:10-19

TSK: Col 4:10 - Aristarchus // saluteth // and Marcus // receive

Aristarchus : Act 19:29, Act 20:4, Act 27:2; Phm 1:24

saluteth : Rom 16:21-23

and Marcus : Act 12:12, Act 13:5, Act 13:13, Act 15:37-39; 2Ti 4:11; 1Pe 5:13

receive : Rom 16:2; 2Jo 1:8, 2Jo 1:9

TSK: Col 4:11 - who // fellowworkers // a comfort

who : Act 10:45, Act 11:2; Rom 4:12; Gal 2:7, Gal 2:8; Eph 2:11; Tit 1:10

fellowworkers : Col 4:7; 1Co 3:5-9; 2Co 6:1; Phi 4:3; 1Th 3:2; Phm 1:1, Phm 1:24

a comfort : 2Co 7:6, 2Co 7:7; 1Th 3:7

TSK: Col 4:12 - Epaphras // a servant // always // labouring // that // complete

Epaphras : Col 1:7; Phm 1:23

a servant : Joh 12:26; Gal 1:10; Jam 1:1; 2Pe 1:1

always : Col 4:2; Luk 22:44; Gal 4:19; Heb 5:7; Jam 5:16

labouring : or, striving, Col. 2:1-23

that : Col 4:1; Rom 15:30; see note on Col 1:9, Col 1:22, Col 1:28; Mat 5:48; 1Co 2:6, 1Co 14:20 *Gr: 2Co 13:11; Phi 3:12-15; 1Th 5:23; Heb 5:14 *Gr: Heb 6:1; Jud 1:24

complete : or, filled, Rom 15:14

TSK: Col 4:13 - I bear // Laodicea

I bear : Rom 10:2; 2Co 8:3

Laodicea : Laodicea and Hierapolis were both cities of Phrygia in Asia Minor, between which, and equidistant from each, was situated Colosse. Laodicea was seated near the Lycus, about 63 miles east of Ephesus; and became one of the largest and richest towns in Phrygia, vying in power with the maritime cities. It is now called Eski-hissar, the old castle; and besides the whole surface within the city’ s wall being strewed with pedestals and fragments, the ruins of an amphitheatre, a magnificent odeum, and other public buildings, attest its former splendour and magnificence. But, when visited by Dr. Chandler, all was silence and solitude; and a fox, first discovered by his ears peeping over a brow, was the only inhabitant of Laodicea. Hierapolis, now Pambouk-Kaiesi, was situated, according to the Itinerary, six miles n of Laodicea; and its ruins are now about a mile and a half in circumference. Col 4:15, Col 4:16, Col 2:1; Rev 1:11, Rev 3:14-18

TSK: Col 4:14 - Luke // Demas

Luke : 2Ti 4:11; Phm 1:24

Demas : 2Ti 4:10; Phm 1:24

TSK: Col 4:15 - Laodicea // the church

Laodicea : Col 4:13

the church : Rom 16:5; 1Co 16:9; Phm 1:2

TSK: Col 4:16

1Th 5:27

TSK: Col 4:17 - Archippus // Take // the ministry // fulfil

Archippus : Phm 1:2

Take : Lev 10:3; Num 18:5; 2Ch 29:11; Eze 44:23, Eze 44:24; Act 20:28; 1Ti 4:16; 1Ti 6:11-14, 1Ti 6:20; 2Ti 4:1-5

the ministry : Act 1:17, Act 14:23; 1Co 4:1, 1Co 4:2; Eph 4:11; 1Ti 4:6, 1Ti 4:14; 2Ti 1:6, 2Ti 2:2

fulfil : 2Ti 4:5

TSK: Col 4:18 - by // Remember // Grace

by : 1Co 16:21; 2Th 3:17

Remember : 2Ti 1:8; Heb 13:3

Grace : Rom 16:20,Rom 16:24; 2Co 13:14; 1Ti 6:21; 2Ti 4:22; Heb 13:25

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Col 4:1 - Masters // Give unto your servants that which is just // And equal // Knowing that ye also have a Master in heaven

Col 4:1 The duty of masters towards their servants.

Col 4:2-4 A general exhortation to perseverance in prayer,

Col 4:5 discreet conduct,

Col 4:6 and well-ordered speech.

Col 4:7-9 The apostle commendeth Tychicus and Onesimus, by whom

he sent this Epistle,

Col 4:10-18 and concludeth with divers salutations, and a blessing.

That this verse doth refer to the foregoing chapter, and that it was unadvisedly divided from it, is generally agreed.

Masters: having put servants upon their duty, he doth here engage all those who have a just right over servants to mind their own duty toward those under their command.

Give unto your servants that which is just though your extract or estate hath advanced you above them in human society, yet yoa have the same nature and infirmities that they have, and (as in the foregoing verse) must appear with them before the same Judge and rewarder at the same tribunal. And the apostle doth elsewhere, Eph 6:9 , require of masters in their superior relation, what he doth of servants in their inferior one, to do the same things, i.e. not the particular offices of their servants, but, according to general rules of right reason, that which, by the law of God, nature, and nations, is common to and incumbent on all relatives, Rom 13:7,8 Ga 5:13 Eph 6:9 . As he doth here require masters to do their servants right, give to them that which is their due for soul and body, Gen 18:19 Exo 12:44 ; with respect to work, that it be neither too much nor too little, Pro 12:10 29:21 ; to food, that it be convenient for nourishment, not luxury, Pro 27:27 31:15 Luk 12:42 15:17 ; wages, Exo 2:21 Jam 5:4 ; and recompence, Deu 15:13 .

And equal ye are likewise to give them that which is equal, or equitable, as well as just, which implies you should not be cruel to them, or discourage them; as you expect they should serve you with good will, so you should govern them wisely, and be good and gentle to them, Psa 101:2 1Pe 2:18 , who are faithful, allowing them seasonable rest and refreshment, Deu 15:14 , not despising their prudent answers, Job 31:13,14 , but showing them favour in sickness as well as in health, 2Ki 5:5,6 Pr 14:35 Mat 8:6 .

Knowing that ye also have a Master in heaven and that upon this weighty reason, intimated before, that he above, whom you serve, will treat you as you do them; this you may be assured of, Eph 6:8,9 . If you expect favour at his hands, when he comes to distribute rewards and punishments, show it now to your inferiors, who will then appear as your fellow servants, when you must give an account of your stewardship, Mat 24:49-51 , with Luk 16:2 .

Poole: Col 4:2 - Continue in prayer // And watch in the same // With thanksgiving

Continue in prayer persevere or hold on strongly in prayer with fervency: we are apt to grow sluggish and indisposed, and therefore have need of quickening to this duty, Luk 18:1 Eph 6:18 .

And watch in the same endeavouring to keep the heart in all fit seasons unto this, as a help to the precedent and subsequent duties, Psa 5:3 Mar 13:33 , &c.; Act 12:12 Rom 12:12 1Th 5:17 Jam 5:16 Rev 3:2 .

With thanksgiving with acknowledgment of thanks for what we have already received, Psa 116:12,13 1Th 5:18 .

Poole: Col 4:3 - 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

Withal praying also for us not only putting up petitions for themselves, but also interceding for Paul, and others with him, especially Timothy, mentioned in the salutation, Col 1:1,7 Ro 15:30 2Co 1:11 Phi 1:19 2Th 3:1 Phm 1:22 .

That God would open unto us a door of utterance that God would vouchsafe to us freedom of speech: See Poole on "Eph 6:19" .

To speak the mystery of Christ effectually to preach the mystery of Christ: see Col 1:26,27 2:2 Mat 13:11 1Co 16:9 Eph 1:9 .

For which I am also in bonds: for which I am an ambassador in bonds, or, in a chain, Eph 6:20 ; i.e. with the soldier that kept him in his own hired dwelling, Act 28:16,20,30,31 .

Poole: Col 4:4

That I may manifest, or open and clear, it in due circumstances, as becomes an able minister of Christ, Rom 1:15 1Co 2:4 1Co 9:16 with 2Ti 2:15 4:2 .

Poole: Col 4:5 - Walk in wisdom // Toward them that are without // Redeeming the time

Walk in wisdom let your course of life be managed with all Christian prudence, that you may not any way disparage the Christian institution, 2Sa 12:14 Rom 2:23,24 , with 1Ti 6:4 ; with your innocency be wise as serpents, Mat 10:16 ; see Eph 5:15 : yet, while you become all things to all to gain some, 1Co 9:20-23 , you must take heed of such a compliance, whereby you may wound your consciences, Exo 34:15 Eph 5:11 ; and, on the other side, of such a contempt of them without just cause as may provoke them to persecute you. Paul was wary in his reasoning with those who were not Christians, and would have others to be so, Act 17:24,25 , &c., with 1Co 5:12,13 ; not denying any of them what is due to them by Divine and human rights, Mat 22:21 Rom 13:7 1Pe 2:13 .

Toward them that are without considering they are not of the household of faith, Gal 6:10 , as you profess to be, you should be more circumspect, that you do not give occasion of offence to them, 1Ti 5:14 , as well as take care you be not infected with their practices, 1Co 5:6 , but endeavour to adorn the doctrine of God our Saviour in all things, Tit 2:10 .

Redeeming the time showing your prudence, say some learned men, in gaining time by honest craft, to secure you from spiritual dangers to your souls, or divert those who have power from persecutions: taking the expression proverbially. And for that purpose cite a passage in the prophet from the Septuagint, Dan 2:8 . Others, and the most, import of the original words, take time for opportunity, or the fitness it hath for some good; and the participle we render redeeming, to import either morally, (not physically, which is impossible), a recalling or recovery of time past that is lost, by a double diligence in employing what remains; or a buying up the present time, i.e. parting with any thing for the improvement of it to our spiritual advantage; or a buying it out, i.e. a rescuing it, as it were, out of the hands of Satan and the world, which by distracting cares and tempting pleasures do occasion often the misspending of it: see Eph 6:16 .

Poole: Col 4:6 - Let your speech be alway with grace // Seasoned with salt // That ye may know how ye ought to answer every man

Let your speech be alway with grace: because discourse is the tenderest part of our converse with men, especially those without, and ought to be managed with the greatest circumspection, upon occasions in every fit season, in imitation of Christ, who entertained those that did converse with him with gracious words, Luk 4:22 , you should endeavour so to speak when called, that the hearers may conceive your discourse doth proceed from a gracious spirit, or grace in the heart, Col 3:16 , teaching your mouth, Pro 15:23,24 , with meekness of wisdom, Jam 3:13 , using knowledge aright, Pro 15:2 , being in its tendency gracious, Ecc 10:12 ; not ungrateful, (as tinctured with gall or venom), but ministering grace to the hearers, Eph 4:29 .

Seasoned with salt even as meat duly powdered with salt Mat 5:13becomes acceptable to the discerning palate, so to the ear that trieth speech, fitly spoken words Pro 25:11are of a grateful savour, cleansed from corruption, Job 33:3 Mar 9:50 .

That ye may know how ye ought to answer every man to this purpose chiefly in the main points of Christianity, that in a gospel becoming manner, you may be able to give a reason of the hope that is in you (to those that ask you) with meekness and fear, Mat 7:6 1Pe 3:15 , courteousness and sincerity, Eph 4:25 , free from those evils of speech he had before enjoined them in this Epistle to put away, Col 3:8 .

Poole: Col 4:7 - All my state shall Tychicus declare unto you // Who is a beloved brother // And a faithful minister // And fellow servant in the Lord

All my state shall Tychicus declare unto you: the apostle drawing to a conclusion, that he at so great distance might certify them of his love to them, and care for them, doth here acquaint them that with this Epistle he was sending two persons of integrity, for their satisfaction and his, viz. Tychicus, an Asiatic, their countryman and his fellow traveller, Act 20:4 , whom he sometimes sent to others, 2Ti 4:12 Tit 3:12 , who would give them to understand what circumstances he was in, and all his affairs: see Eph 6:21,22 .

Who is a beloved brother whom he recommends to them as being a good man, a brother, as Timothy, Col 1:1 , and Epaphroditus, Phi 2:25 , beloved of the people.

And a faithful minister and whom he had experimentally found to be a faithful deacon, in the larger acceptation, or minister, i.e. of Jesus Christ, and his messenger.

And fellow servant in the Lord and owned as his colleague, or

fellow servant in the Lord that they might more kindly receive him.

Poole: Col 4:8 - Whom I have sent unto you for the same purpose

Whom I have sent unto you for the same purpose who was Paul’ s messenger to them, as to let them know how it was with Paul, so to this end:

1. That he might know your estate that he might clearly understand, how their matters stood, as Eph 6:22especially with respect to spirituals, Col 2:1,5 .

2. And comfort your hearts and cheer up their spirits, as Eph 6:22that under the temptations of Satan, and tyranny of persecutors abroad or at home, they might not be discouraged, 2Co 4:17 .

Poole: Col 4:9 - With Onesimus // A faithful and beloved brother, who is one of you // They shall make known unto you all things which are done here

With Onesimus whom he adjoins to Tychicus. Some, because of his following commendation, think him to be another person different from the fugitive servant of Philemon; but the most, comparing the description here with the circumstances in the Epistle to Philemon, Col 4:10,16 , &c., conclude him to be the very same, taking Philemon for a Colossian.

A faithful and beloved brother, who is one of you there, as here, being expressly called a beloved brother, yea, and, which may answer to faithful, Paul’ s spiritual son, who (whatever he had been) would be profitable and a benefit to Philemon, whom Paul would have to receive him as his own bowels. And that which might commend him to the Colossians was, that he was one of that city, or the same birth with themselves.

They shall make known unto you all things which are done here these two persons of credit (upon the apostle’ s testimony) in their different circumstances, might, as joint witnesses, give them a full and certain account how things went with the church, and particularly with Paul, now a prisoner at Rome.

Poole: Col 4:10 - Aristarchus my fellow prisoner saluteth you // And Marcus, sister’ s son to Barnabas // Touching whom ye received commandments: if he come unto you, receive him

Aristarchus my fellow prisoner saluteth you: here he doth wish prosperity to them, Luk 10:5 , in the name of others, beginning with those of the circumcision, viz.

Aristarchus, a Macedonian of Thessalonica, who had been his fellow traveller, Act 19:29 20:4 27:2 ; yea, and now his fellow prisoner, and fellow labourer, Phm 1:24 .

And Marcus, sister’ s son to Barnabas and John Mark, who was nephew to Barnabas, Act 12:12 13:13 ; and having sometime displeased Paul by his departure and accompanying his uncle Barnabas, Act 15:37,39 , yet afterwards repented, and was reconciled to Paul, 2Ti 4:11 Phm 1:24 ; being profitable to him for the ministry as an evangelist.

Touching whom ye received commandments: if he come unto you, receive him: concerning this same Mark, Paul had given orders to them, as well as to other churches, (who otherwise, likely, might be prejudiced against him for leaving Paul and his company in Pamphylia, Act 13:13 ), that if he came amongst them, they should entertain him kindly, who as Peter’ s spiritual son, 1Pe 5:13 , did elsewhere also salute those who were scattered. Some conceive from the commandments here they had received, that Barnabas had written to the Colossians in commendation of his cousin Mark.

Poole: Col 4:11 - And Jesus, which is called Justus, who are of the circumcision // These only are my fellow workers unto the kingdom of God // Which have been a comfort unto me

And Jesus, which is called Justus, who are of the circumcision a third person of those who had been Jews mentioned in this salutation, is Jesus, surnamed Justus, (probably from his just conversation), whether the same with him mentioned in Luke’ s history of the Acts, Act 28:7 , is not evident. The Greeks use Jesus for the Hebrew Joshua, Heb 4:8 , it being common with them to more than one. However, the Christians, since the resurrection of Christ, out of reverence to their Lord and Master, (who is God as well as man), have forborne to call their children by the name of Jesus.

These only are my fellow workers unto the kingdom of God these three alone, i.e. of the Jews, (as for Timothy, his father was a Greek or Gentile, Act 16:1,3 , and others were Gentiles, Act 28:28 ), were assistant to hint at Rome (where it seems Peter was not) in expounding and preaching the gospel, enlarging the kingdom of grace in converting of souls, Mat 4:23 Mar 4:11 .

Which have been a comfort unto me the carrying on of which work did administer matter of great consolation to him in his bonds.

Poole: Col 4:12 - 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

Epaphras, who is one of you, a servant of Christ, saluteth you: after he had given them the good wishes of some of the Jews, he doth here give the like from some of the Gentiles, beginning with Epaphras, whom he had before commended, Col 1:7,8 , and doth here recommend him as born and bred amongst them, devoted to their service, in being the servant of Christ, as Paul, separated to the preaching of the gospel, Rom 1:1 , yea, a fellow prisoner with the apostle upon that account, Phm 1:23 .

Always labouring fervently for you in prayers and, as it became such a one, faithful in his office, not diverted by distance of place or length of time, was night and day contending zealously with prayers to God for their spiritual, temporal, and eternal welfare, as Rom 15:30 .

That ye may stand perfect and complete in all the will of God that they might attain a sufficient perfection in all that which God would have them reach to: See Poole on "Col 1:28,29" . See Poole on "Phi 3:15" . The distance between Colosse and Philippi, &c. render it improbable, whatever a learned man conceits, that Epaphras should be the same with Epaphroditus.

Poole: Col 4:13 - For I bear him record, that he hath a great zeal for you // And them that are in Laodicea, and them in Hierapolis

For I bear him record, that he hath a great zeal for you for, saith the apostle, though I am not privy to his secret prayers, yet I can bear him witness, and do give him mine own testimony, that he hath a most ardent and special affection for you Christians at Colosse.

And them that are in Laodicea, and them in Hierapolis yea, and for those also in your neighbour cities; see the argumeut, and Col 2:1 ; viz. Laodicea, the last of the seven churches, to whom excellent epistles were written, recorded by John the divine, Rev 1:11 3:14 ; and Hierapolis, or the holy city, about six miles distant from the former, say geographers.

Poole: Col 4:14 - Luke, the beloved physician // And Demas, greet you

Luke, the beloved physician whether this Luke was the same with him that penned the Gospel and the Acts, because the apostle here gives him no higher a commendation, some doubt. But others, and the most, conclude that as Matthew from a publican became an apostle, and others from fishers of fishes, fishers of men, so Luke from a physician of the body became a physician of souls, and that this was the very person who was Paul’ s perpetual and individual companion in his travels, 2Ti 4:11 Phm 1:24 ; considering from his style he was an excellent Grecian, (very fit for a physician), and made use of proper medical terms, Act 15:39 17:16 : and here the apostle calls him beloved as he had done Tychicus, Col 4:7 , and elsewhere his fellow labourer, who only of those that were not prisoners stuck to him, 2Ti 4:11 . Some think it to be Luke whose praises are celebrated in the gospel, or evangelical churches, 2Co 8:18 ; others would have that to be Barnabas, or some other: his practising of physic was no more inconsistent with being an evangelist than Paul’ s tent-making with being an apostle, 2Th 3:8 .

And Demas, greet you he adds a third in this salutation from others, and that is Demas, who hitherto did persevere, and that as one of his fellow labourers, Phm 1:24 ; though it should seem, afterwards, when the persecution grew hotter, he did for some worldly respect leave Paul, and depart unto Thessalonica, 2Ti 4:10 .

Poole: Col 4:15 - Salute the brethren which are in Laodicea // And Nymphas // And the church which is in his house

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 .

Poole: Col 4:16 - 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

And when this epistle is read among you: the apostle takes it for granted, that, when this Epistle came to their hands, it would be publicly read in a solemn assembly of the church, or brethren, convened to that purpose, as elsewhere usual. For indeed he doth strictly enjoin and adjure the Thessalonians, under the penalty of the Lord’ s displeasure, that the Epistle or letter which he wrote unto them should be read unto all the brethren, 1Th 5:27 : it being an indispensable duty of Christ’ s disciples, to search the Scriptures, Joh 5:39 , and there solemnly to read them in the assembly for the edification of all ministers and people, old and young, Deu 17:19 Psa 1:2 119:9 Mar 13:37 Act 13:15 17:11,12 18:26-28 Rom 15:4 1Ti 4:13,15 .

Cause that it be read also in the church of the Laodiceans: hence (as it follows) the apostle (who it is likely had not an opportunity at Rome to have a copy of it transcribed) chargeth them at Colosse, to see or take care after the reading of this same Epistle amongst themselves, that, a copy of it being prepared for that purpose, it might, as from him, be also solemnly read or rehearsed in a public assembly of the Christians at Laodicea.

And that ye likewise read the epistle from Laodicea and he further chargeth those to whom he wrote at Colosse, that they should take care that the Epistle (as we rightly with the generality of ancients and moderns render it) from Laodicea, be read amongst them. The Ethiopic version (as we have it thence in the Latin) reads, send it to Laodicea, that the Laodiceans also may read it, in the house or congregation of Christians there. The Vulgar Latin, that ye likewise may read the Laodicean Epistle, or the Epistle of the Laodiceans. Whence some of old and of late would have it thought, that St. Paul wrote a distinct Epistle to the Laodiceans. In favour of this opinion, some bad man, out of this Epistle to the Colossians, and that to the Ephesians, patched up and forged a short, but gross and trifling, Epistle, and fathered it on the apostle, though very dissonant from his character and style; whereupon it hath been rejected as spurious and apocryphal by the learned fathers, and the second council of Nice; and since by the learned on all hands, except some few of the papists, and except quakers, who printed a translation of it, and plead for it. Some papists urge this, to argue that the church gives the Scripture authority amongst Christians. But though she is bound to preserve the books of Divine authority, it doth not belong to her to authenticate them, or prescribe them as the rule of faith; that were no less than to outrage the majesty of the Author. Others allege it, as being lost, and thereupon would infer the canon of Holy Scriptures to be defective. But supposing, yet not granting, that Paul had written an Epistle to the Laodiceans, which had not come down to us, it were altogether inconsequent that the canon of Scriptures we have doth not contain all things necessary to salvation. Some, still harping on the Vulgar translation of the Laodicean Epistle, (though that in common speech might argue they wrote it rather than received it), would fancy that it was the Epistle Paul wrote to the Ephesians; but Tertullian did brand the impostor Marctan for changing the title of Paul’ s Epistle to the Ephesians. Others conceit it may be understood of Paul’ s Epistle to Philemon, whom Paul calls his fellow labourer, likely exercising his ministry in the neighbour city of Laodicea, which was sent by Onesimus, and for the sake of Onesimus, who was a Colossian, was to be read at Colosse. Others, because Luke is mentioned, Col 4:14 , that it was an Epistle of his to the Laodiceans; but of that there is no evidence. Neither is it probable that Paul would in this Epistle to the Colossians have saluted the Laodiceans, had he written a distinct Epistle to them. Wherefore it is most rational to understand it, not of an Epistle of Paul written to the Laodiceans, but as our Bibles, according to an authentic copy, have, with the Greek fathers, faithfully translated and represented it, written from Laodicea. Some conjecture it to be the First Epistle of John, which they conceive was written from the city of Laodicea. Others think it was the First Epistle to Timothy, from the inscription or subscription of a long time put at the end of it, as if written from Laodicea. But against that it may be excepted, there is no mention of Pacatiana, in the writers of the first age, but only in after-times, dividing the Roman empire into provinces; and some say this was first mentioned in the ecclesiastical records in the fifth synod at Constantinople. Further, there be several passages in the Epistle itself do intimate that it was written from some place in Macedonia, if we consult Col 1:3 , with Col 3:14 4:13 , not from Laodicea. Some think it to be meant of the Epistle from Laodicea, wherein they would answer the Colossians; how probably I determine not. Wherefore it is most probable, that the Epistle was written from Laodicea, to Paul at Rome; either by the church there, or some of her officers, which (likely he in straits of time enclosed, and) he would have read, as helpful to the edification of the Colossians, for the better clearing of some passages in this Epistle to them, wherein he had obviated such errors as he might hear seducers were attempting to disseminate amongst them.

Poole: Col 4:17

He also enjoins them to advise or advertise Archippus whom he doth elsewhere call his fellow soldier, i.e. minister in the gospel, Phm 1:2 , on his and Timothy’ s behalf, to see to, or be mindful of, the nature of that excellent ministry he had undertaken, Rom 11:13 Eph 3:7 1Ti 4:6 ; yea, and to be more heedful, Act 20:28,29 1Pe 5:1,2 , considering the authority of the Lord Jesus, in whose name he had been called to it, and intrusted with it, Mat 9:38 Phi 1:17 1Ti 5:1,21 ; having been colleague to Epaphras, or in his absence newly received into this sacred charge, to encourage him to a faithful discharge of his duty therein, to fill up all the parts of his office, and leave none of them unperformed: see Col 1:25 1Co 9:16,17 1Ti 4:16 , with 2Ti 4:5 .

Poole: Col 4:18 - The salutation by the hand of me Paul // Remember my bonds // Grace be with you // Amen

The salutation by the hand of me Paul: the apostle having them on his heart, and here (as elsewhere) likely having used an amanuensis to pen the body of his Epistle, to prevent fraud and forgery he doth subscribe his salutation and apostolical benediction with his own hand, which was well known, Rom 16:22 1Co 16:21 Gal 6:11 2Th 2:2 3:17 Phm 1:19 .

Remember my bonds importuning them to be very mindful of his imprisonment in their prayers, Col 4:3 Heb 13:3 , imitating his constancy and patience if called to suffer; see Phi 1:14 ; his sufferings being an excellent seal to the truth of his gospel, and his ardent affection to them and other Gentiles, for whose sake he was in bonds.

Grace be with you then earnestly praying that the special grace and favour of God the Father in the Lord Jesus Christ might be ever present with them: see Rom 16:24 1Co 16:23,24 Php 4:23 . In testimony of the reality of his desire, and assurance to be heard, he concludes (as elsewhere) with

Amen

( Written from Rome to the Colossians by Tychicus and Onesimus. )

Haydock: Col 4:1

Masters should remember that they also have a Master to whom they must reckon, and from whom they must expect the same justice they measure out to others.

Haydock: Col 4:3 - A door of speech

A door of speech; i.e. of free speech to preach the gospel. (Witham)

Haydock: Col 4:5 - Redeeming the time

Redeeming the time. This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. (Calmet)

Haydock: Col 4:10

The same as John and Mark mentioned in the Acts, xv. 37, 39.

Haydock: Col 4:12 - Epaphras

Epaphras. He was apostle and bishop of the Colossians, as has been observed. It was he who engaged St. Paul to write to them, fearing lest they should give themselves up to the novelties of the false apostles, after having received the gospel from him in all its purity. (Calmet)

Haydock: Col 4:16 - Read you that which is of the Laodiceans // That of the Laodiceans

Read you that which is of the Laodiceans. [1] Some expound these words of an epistle which St. Paul wrote to the Laodiceans, which is lost, for that now extant is no more than a collection of sentences out of St. Paul. By the Greek text is rather signified a letter writ from Laodicea, and might be a letter sent from the Laodiceans to St. Paul, which he had a mind the Colossians should read. (Witham) ---

This opinion does not, however, seem well founded. Hence it is more probable, that St. Paul wrote an epistle from Rome to the Laodiceans about the same time that he wrote to the Colossians, as he had them both equally at heart, and that he ordered that epistle to be read by the Colossians for their instruction; and, being neighbouring cities, they might communicate to each other what they had received from him: as one epistle might contain some matters not related in the other, and would be equally useful for their concern; and more particularly as they were equally disturbed by intruders and false teachers, against whom the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine. (Challoner) ---

It is the most common opinion, both amongst the ancients and moderns, that the epistle here alluded to was one written by the Laodiceans to St. Paul, which he sent to Colossus with this, and not one which he himself had written to the Laodiceans. It is however now lost. This exposition agrees best with the Greek. (Calmet)

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[BIBLIOGRAPHY]

That of the Laodiceans. Eam quæ Laodicensium est, Greek: ten ek Laodikeias. See St. John Chrysostom ( Greek: log. ib. p. 152.) and P. Mauduit dissert. on this place, who endeavours to prove that St. Paul wrote to the Laodiceans.

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Haydock: Col 4:17

What St. Paul here addresses to Archippus, gives us reason to presume that he was then bishop of the Colossians, having succeeded Epaphras, who was then prisoner at Rome with St. Paul. (Bible de Vence)

Gill: Col 4:1 - Masters, give unto your servants // that which is just and equal // knowing that ye also have a master in heaven

Masters, give unto your servants,.... This verse properly belongs to the preceding chapter, with which it should have been concluded. It is indeed strange, that those who made the division of chapters and verses should separate this from the former chapter, to which it so manifestly belongs, and begin a new one with it, when it has no connection with what follows; for the apostle having observed the duty of servants to their masters, proceeds to direct masters to the discharge of their duty to their servants, by giving them

that which is just and equal: proper food and raiment, which is sufficient and fitting for them; the wages due unto them by law or contract; using them with gentleness and humanity, taking care of them when under affliction, and in sickness; encouraging the diligent and laborious by an addition to their salaries; correcting the disobedient within just bounds, not with too much rigour and severity; and carrying it with an even hand to all, not preferring or indulging one before another, without any reason:

knowing that ye also have a master in heaven: See Gill on Eph 6:9.

Gill: Col 4:2 - Continue in prayer // and watch in the same with thanksgiving // thanksgiving

Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:

and watch in the same with thanksgiving. There is not only a watchfulness unto it, previous to a man's entrance on it, as in Eph 6:18 but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call עיון תפלה, "the attention of prayer" ^f, and כונת הלב, "the intention of the heart"; and which, they say ^g, is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer ^h; and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this

thanksgiving must be added; see Phi 4:6 for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?

Gill: Col 4:3 - Withal, praying also for us // that God would open to us a door of utterance // to speak the mystery of Christ // for which // I am also in bonds

Withal, praying also for us,.... The persons to be prayed for are next directed to; and these are not only themselves, though their concern is very near and great, but others also, all the saints and people of God, yea, all men, and in particular the ministers of the Gospel. The apostle desires they would pray for him, and his fellow ministers, and which he says not in dissimulation, under a guise of humility, but in true humility and lowliness of mind; being sensible of the greatness of the ministerial work, which this shows, and of his own imperfection and weakness, and of what advantage the prayers, even of the meanest in the church, might be unto him: and this shows, that it is the duty of churches, and of particular believers, to pray for their ministers, and, among the rest, as follows,

that God would open to us a door of utterance; or "of the word"; so the Vulgate Latin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, that the door of that might be opened, that it might have a free course, and be glorified; for though he was bound, that was not; nor does he desire that the door of the prison might be opened, but the door of the word; that there might be an opportunity of preaching it; in which sense this phrase is used, 1Co 16:9 that whereas he could not go abroad to preach it, the hearts of men might be inclined to come to him, and hear it from his mouth; and that the door of their hearts might be opened, that they might attend unto it; that it might have an entrance into them, and a place in them: or else the door of his own speech and words is intended, and the sense be, that God would not only set before him an open door for the preaching of the Gospel, and make it effectual for the conversion of many souls; but that, as he would furnish him with all abilities, and every gift for that service, so that with enlargement of heart, and liberty of mind, he would give him elocution, a mouth and wisdom to speak, utterance and freedom of speech; that the door of the Gospel being opened, or an opportunity given to preach it, and the door of men's hearts opened to receive it, the door, of his lips might be also opened to show forth the praise of the grace of God. The Alexandrian copy adds, "with boldness", or "boldly", as in Eph 6:19

to speak the mystery of Christ; the Gospel, of which Christ is the author, preacher, sum, and substance; the whole of which is a mystery; the wisdom of God in a mystery; all the doctrines of it are mysteries; and particularly those, and which are here more especially designed, which regard the person, offices, and grace of Christ, as the mystery of his divine and eternal sonship, of his incarnation, of the union of the two natures, divine and human, in his person, of redemption by his blood, justification by his righteousness, and satisfaction by his sacrifice, things dear to the apostle, and which his soul was full of, and he wanted to speak out; and therefore desires prayer, to be made for him, that a door might be opened, and way made for his speaking of these things with freedom:

for which, says he,

I am also in bonds; this he adds, partly to show how dear the Gospel was to him, that he was willing to suffer, and did suffer cheerfully for the sake of it; and what an honour he esteemed it to lie in chains for it, of which, nor of that, was he in the least ashamed; and partly to stir them up the more to prayer for him, for his liberty in every respect.

Gill: Col 4:4 - That I may make it manifest // As // I ought to speak

That I may make it manifest,.... It being a mystery, a secret, which was hid in God from everlasting, and, during the legal dispensation, was wrapped up in types, and shadows, and sacrifices, and is still hidden unto the natural man. Wherefore the apostle was desirous of making it manifest in a ministerial way; for God only, by his Spirit, makes it manifest in a spiritual, experimental, and saving way.

As, says he,

I ought to speak. The Arabic version adds, "concerning it", the Gospel, the mystery of Christ. The apostle's meaning is, that he might deliver it with that clearness and evidence, and use that plainness of speech which became the Gospel, and him as a minister of it, and not ambiguous expressions, equivocal phrases, words of double meanings, on purpose to hide things from men, but by manifestation of the truth, to commend himself to every man's conscience in the sight of God. As also to speak it faithfully, declaring the whole counsel of God, keeping back nothing that might be profitable to the churches; and with all constancy and certainty, with all boldness and intrepidity of soul, and freedom of mind; not seeking to please men, aiming at vain glory, and popular applause, or being afraid of their faces, menaces, and reproaches.

Gill: Col 4:5 - Walk in wisdom // Towards them that are without // redeeming the time

Walk in wisdom,.... Or wisely, circumspectly, not as fools, but as wise men; See Gill on Eph 5:15.

Towards them that are without; so the Jews used to call the Gentiles, all that were out of their own land, that were not of their nation or religion, who were aliens from them, and strangers to their privileges; and sometimes the unbelieving. Jews bear the same character, see Mar 4:11. Here it may design such who were not members of this church; so the distinction of those that are without, and such as are within, is used by the apostle in 1Co 5:12. A church is an house or family, and such as belong to it are called the household of faith, and those that do not are they that are, without; it is as a city, and, those that are of it are fellow citizens with the saints, but others are strangers and foreigners; it is a garden enclosed, they that are planted in it are those that are within, and such as lie in the wide open field of the world are those that are without: but inasmuch as there are some who are not members of churches, and yet have the grace of God, this phrase may chiefly regard all unregenerate men, profane sinners, such as have not faith in Christ, nor hope in God, who are entirely destitute of the grace of God. Now it becomes saints to walk wisely towards them; all communication with them is not cut off, or correspondence and conversation with them forbidden; the saints indeed are not to have their conversation among them as in times past; they are to have no fellowship with them in immoral actions, and superstitious practices; but they may be concerned with them in things civil, with respect to trade and commerce, and the common business of life; on these accounts they may keep company with them; otherwise, as the apostle elsewhere says, they must needs go out of the world. But then it is incumbent upon them to behave wisely towards them, with the simplicity of the dove to join the wisdom of the serpent; they should walk inoffensively towards them, and do nothing to provoke them, to injure and persecute them, but take all prudent methods to gain their affections, escape their resentment and wrath, and obtain their liberty of worshipping God without disturbance; they should give to all their due, tribute, custom, fear, and honour, to whom they are due, and owe no man anything but love; they should submit to every ordinance of men and be subject to the higher powers, not only to escape wrath, but for conscience sake, and should give to Caesar the things that are Caesar's; they should pray for kings, and all in authority; for the prosperity of the nation, city, and place where they are, for their carnal relations and neighbours, and even their very entities, and do them all the good, both for soul and body, that lies in their power, and as they have opportunity; and by so doing, they will heap up coals of fire on their heads. Such a prudent walk, and wise conduct, is necessary on account of the Gospel, that the public ministration of it may be continued, that it may spread and get ground, and that it may not be reproached and blasphemed; and on the account of them that are without, that they may not have any stumblingblocks laid in their way, and they be hardened in their impiety and irreligion, and be more set against the truths of the Gospel; and also on account of believers themselves, who ought so to converse with the men of the world, that they are not partakers with them in their sins, and have their manners corrupted by them, or the vital heat of religion damped, and they become dead, lifeless, lukewarm, and indifferent to divine things, which is often the case through an indiscreet and imprudent walk with such men: the apostle adds,

redeeming the time; as an instance of prudent walking towards them that are without; See Gill on Eph 5:16.

Gill: Col 4:6 - Let your speech be always with grace // Seasoned with salt // that ye may know how ye ought to answer every man

Let your speech be always with grace,.... "In grace, or concerning grace": let grace be the subject matter of your speech and conversation. When saints meet together they should converse with each other about the work of grace upon their souls, how it was begun, and how it has been carried on, and in what case it now is; they should talk of the great things and wonders of grace, which God has done for them, which would be both comfortable and edifying to them, and make for the glory of the grace of God; and also, they should confer together about the doctrines of grace, and so instruct, establish, and build up one another in them; and at least their conversation should always turn on things graceful and acceptable, such as may minister grace unto the hearer, and be useful and edifying; wherefore all obscene words, unchaste expressions, filthiness, foolish talking, and jesting, ought not to be used. Or this may regard the manner of the speech, and language of the saints; it should be in the exercise of grace; it should be in truth, faithfulness, and sincerity, without lying, dissimulation, and flattery; it should be in consistence with the grace of love, therefore evil should not be spoken one of another; nor should there be whisperings, backbitings, or anything said that is injurious to the character, credit, and reputation of another; for this is contrary to love, and so not with grace: and whatever is said should be spoken in the fear of God; the reason why so many evil things proceed out of the mouths of men is, because the fear of God is not before their eyes. Moreover, the speech of the saints ought to be in a graceful way, with a cheerful and pleasant countenance, in an affable and courteous manner, and not after a morose, churlish, and ill natured fashion: and this should be "alway" the case; not that they should be always talking, for there is a time to keep silence, as well as a time to speak; but the sense is, that when they do speak, it should be both graceful things, and in a graceful manner; so that there is never any room and place for vain discourse, unprofitable talk, and idle words, which must all be accounted for in the day of judgment.

Seasoned with salt. The Syriac version adds, איך, "as" and reads it, "as if it was seasoned with salt": grace being that to speech, as salt is to meat; as salt makes meat savoury and agreeable to the palate, so grace, prudence, and holiness, which may be meant by salt, see Mar 9:50, make discourse savoury, pleasant, and acceptable to a spiritual man, who savours the things that be of God, as all such things are that relate to the grace of God, the work or doctrines of it; and as salt preserves flesh from putrefaction and corruption, so when grace goes along with speech, it makes it pure and incorrupt, sound speech which cannot be condemned: and the apostle's view is, in this exhortation, that nothing unsavoury and corrupt proceed out of the mouths of believers; see Eph 4:29,

that ye may know how ye ought to answer every man. The Syriac and Arabic versions render it, "and know ye how", &c. and make it to be a fresh exhortation to the saints to be concerned for such a share of spiritual knowledge, that they may be able to give a proper and pertinent answer, with meekness and fear, to such as shall ask a reason of the hope that is in them; and to make suitable returns to persons according to their age, sex, capacities, and circumstances; for everyone is not to be answered alike, nor the same man under different circumstances; a fool is sometimes to be answered according to his folly, and sometimes not; and this seems to be a better reading than ours, which makes this to be the end of gracious, savoury, and incorrupt speech; whereas knowledge is not acquired by speaking, but ought to go before it; though indeed a person that uses himself to speaking with prudence, purity, and grace, is at all times ready to give an agreeable answer, in a graceful and acceptable manner, to everyone.

Gill: Col 4:7 - All my state shall Tychicus declare unto you // who is a beloved brother, and a faithful minister // and fellow servant in the Lord

All my state shall Tychicus declare unto you,.... This Tychicus was an Asian by birth; see Act 20:4. His name signifies "fortunate", and is the same with "Fortunatus" in Latin, which name is mentioned in 1Co 16:17 whether he is the same person may be inquired. It is said that this Tychicus was one of the seventy disciples, and was afterwards bishop of Chalcedon. However, he was employed by the apostle as a messenger to Colosse, as he also was to Ephesus, see Eph 6:21, to inform the members of the church of his state and condition, how it was with him; as that he was in prison at Rome, for the sake of the Gospel, which he continued to abide by, and held fast the profession of, not being in the least moved and intimidated by what he suffered, being supported by the presence of Christ, and the discoveries of his love; and therefore, though his outward state was very mean and uncomfortable, yet the inward state of his soul was right and good; the inward man was renewed day by day. He might also send word by him what his thoughts were about his deliverance, or his dissolution, and what expectation he had of either of these: and that they might give the greater credit to what Tychicus should relate from him, he gives him the following character,

who is a beloved brother, and a faithful minister: the same character is given of him in Eph 6:21; see Gill on Eph 6:21 to which is here added,

and fellow servant in the Lord; he was a "brother" in Christ, being a partaker of the same grace, and in the same spiritual relation; and "beloved" of God, and Christ, of all the churches and saints that knew him, and especially by the apostle; and was also a "minister" of the Gospel, a preacher of Jesus Christ, and a "faithful" one to Christ, to his Gospel, and the souls of men; than which a greater character cannot well be given: and though the apostle was endued with such superior gifts, grace, and usefulness; yet he calls this ministering brother a "fellow servant in the Lord"; he having a commission to preach from the same Lord, and having the same Gospel intrusted with him, and being engaged in the same good work, and having the same ends in view, the glory of Christ, and the good of souls; though he had not equal abilities and qualifications, and was not in the same high post and office as an apostle of Jesus Christ.

Gill: Col 4:8 - Whom I have sent unto you for the same purpose // that he might know your estate // see on Gill Eph_6:22

Whom I have sent unto you for the same purpose,.... That is, to relate to them his affairs both temporal and spiritual; and also,

that he might know your estate. The Arabic version renders it, "that I may know your estate" by him when he returned again; as whether they continued steadfast in the Gospel, and observed the order, ordinances, and discipline of it; how it prospered, and was succeeded among them, to their comfort and edification, and to the conversion of others; and what reception the false teachers had among them; and what love, concord, and harmony were among themselves; or what were their afflictions and distresses from their enemies. The Ethiopic version renders it, "that ye may know the history of me"; which agrees with a manuscript mentioned by Grotius, which reads, "that ye may know the things concerning us", as does the Alexandrian copy; and with Eph 6:22 where it is added, as here, and "comfort your hearts"; who might be greatly cast down upon hearing of the sufferings of the apostle, and also with those they themselves endured both from within and from without, from sin, Satan, and the world;

see on Gill Eph 6:22.

Gill: Col 4:9 - With Onesimus // a faithful and beloved brother, who is one of you // they shall make known unto you all things which are done here

With Onesimus,.... Who had been Philemon's servant, ran away from him, and was met with and converted by the Apostle Paul, of whom he says many things in his epistle to his master. According to the Apostolic Constitutions, he was afterwards bishop of Beyrhoea; and some say he suffered martyrdom under Domitian; a servant of this name is mentioned by Suetonius ⁱ, Ignatius ^k speaks of one Onesimus as bishop of Ephesus, but not the same with this,

a faithful and beloved brother, who is one of you; either one of their ministers, as Epaphras was, Col 3:12 or one of their city, who was originally a native of that place; and which the apostle mentions, the more to recommend him; though this is the least part of his commendation; he calls him a "brother", being both a converted man, and in the ministry; and being faithful in his work to Christ, and greatly beloved, by the saints; and particularly highly in the esteem and affections of the apostle:

they shall make known unto you all things which are done here; at Rome, either to him in prison, or in the church; and being two of them, were a proper number to bear a testimony, and which ought to be received.

Gill: Col 4:10 - Aristarchus my fellow prisoner saluteth you // and Marcus, sister's son to Barnabas // touching whom ye received commandments // if he come unto you, receive him

Aristarchus my fellow prisoner saluteth you,.... This man was a man of Macedonia, and a Thessalonian; Act 19:29 which hinders not but that he might be of the circumcision, or a Jew, as is suggested in the following verse; for he might be born at Thessalonica, and yet be of Jewish parents; nor is his Greek name any objection to it, for the Jews themselves say, that the greatest part of the Israelites that were out of the land, their names are as the names of strangers ^l: he was a constant companion of the apostle, and one of his fellow labourers, as in Phm 1:24 and now a prisoner with him at Rome; and who having some knowledge of the members of the church at Colosse, takes this opportunity of sending his Christian salutation to them:

and Marcus, sister's son to Barnabas; the same with John Mark, whose mother's name was Mary, said here to be sister to Barnabas, Act 12:12 concerning whom there was a difference between Paul and Barnabas, Act 15:37, and is the same Mark that wrote the Gospel, and was converted by the Apostle Peter, 1Pe 5:13 and who is said to have received his Gospel from him; he is also mentioned 2Ti 4:11 Phm 1 24. The Arabic version calls him here, the "brother's son of Barnabas": and the Syriac version, בר דדה, "his uncle's son": however, Barnabas being so great a man as he was, and so well known, it added some credit to Mark, that he was a relation of his:

touching whom ye received commandments; not concerning Barnabas, but Mark, concerning whom they had had letters of commendation, either from Barnabas or from Paul, to this purpose:

if he come unto you, receive him; for this was either the substance of those letters, or what the apostle now adds of his own, for the further confirmation of them; and that they might more readily and honourably receive him, when he should come unto them.

Gill: Col 4:11 - And Jesus, which is called Justus // these only are my fellow workers unto the kingdom of God // which have been a comfort unto me

And Jesus, which is called Justus,.... The former of these names is the same with Joshua, and was very frequent with the Jews, and the later a surname that was sometimes given to men remarkable for holiness and righteousness: so Joseph, called Barsabas, is surnamed Justus, Act 1:23 and James, the brother of our Lord, was called by the Jews James the Just ^m: whether this man was not the same with Justus of Corinth, whose house joined to the synagogue, and into which Paul entered, Act 18:7 is not certain, but is likely: who are of the circumcision; were Jews, were circumcised persons, though not now sticklers for circumcision, and the rest of the ceremonies, as appears by what follows: this is to be understood of all the above persons, that sent their salutations to this church; though some confine it to Marcus, Barnabas's sister's son, and to Jesus, called Justus:

these only are my fellow workers unto the kingdom of God; who assisted him in preaching the Gospel of the kingdom of God, and in promoting the honour and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character; from whence it appears that Peter was not there at that time: the apostle adds,

which have been a comfort unto me; under his afflictions and sufferings, by visiting him, conferring with him, praying for him, communicating to him, and labouring in the Gospel in his room and stead.

Gill: Col 4:12 - 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

Epaphras, who is one of you,.... A native of Colosse, and one of their faithful ministers; see Col 1:7.

A servant of Christ; not merely in the same sense as every believer is, but as he was a preacher of the Gospel, in which he faithfully served his Lord and master, Christ:

saluteth you; sends his Christian respects to you, for whom he bore a sincere love and hearty affection, as appears by what follows:

always labouring fervently for you in prayers; in all his prayers, which were many and frequent, he never forgot his dear flock at Colosse, of which he was pastor, but strove with God for them, even to an agony, as the word signifies; he wrestled with the Lord as Jacob did, nor, as he, would he let him go without a blessing for this church; he was incessant, importunate, and fervent in prayer for them: and what he prayed in particular for them was,

that ye may stand perfect; in Christ Jesus their head, and in his spotless righteousness; see Col 1:28 and continue believing in him, and looking to him for righteousness and strength, in whom all the fulness, the perfection of grace dwells; and where the saints only are, and can continue to be perfect:

and complete in all the will of God; or "be filled" in it, have a perfect knowledge of the revealed will of God, both as to doctrine and practice, and be enabled to act according to it.

Gill: Col 4:13 - For I bear him record // that he hath a great zeal for you // and them that are in Laodicea, and them in Hierapolis

For I bear him record,.... The apostle was an eye and ear witness of his fervent prayers, his labour of love, and zealous affection for these saints and others; and therefore, as he judged he ought, he bears a testimony for him,

that he hath a great zeal for you; for their spiritual welfare, that the Gospel might continue with them, and they in that, against false teachers, and their attempts to subvert them; that they might grow in the grace of the Gospel, and walk worthy of it, and be at peace among themselves:

and them that are in Laodicea, and them in Hierapolis; cities in Phrygia, which lay near to Colosse, the one being situated by the river Lycus, and the other by the Maeander; here were many believers, for whom Epaphras had a like zeal and affections as for the Colossians, and to whom very likely he had been useful, either in conversion or edification, or both. The apostle takes no notice to the Colossians of Epaphras being his fellow prisoner, as, he does in his epistle to Phm 1:23 it may be for this reason, lest they should be over much distressed and cast down with it.

Gill: Col 4:14 - Luke, the beloved physician // and Demas greet you

Luke, the beloved physician,.... Luke the Evangelist, though some doubt it, is here intended, who was a constant companion of the apostle in his troubles, and went with him to Rome, as the Acts of the Apostles wrote by him show, and as from 2Ti 4:11 it appears; so Jerom ⁿ calls the Evangelist Luke, the physician of Antioch, for from thence he was; and being converted by the Apostle Paul, as is very probable, though some make him to be one of the seventy disciples, he became of a physician of bodies, a physician of souls: some say ^o he was a scholar of Galen, the famous physician, and others that he was his sister's son; who having heard of Christ's miracles, set out with his master Galen for Judea, to know the truth of them, of which they doubted; Galen died by the way, Luke came to Christ, and being taught by him, became one of the seventy disciples. The apostle calls him "beloved", not on account of his profession, in which he might be useful to many, but as he was a brother in Christ, a minister of the Gospel, and a fellow labourer of his. This is the same person as Lucas, mentioned along with Demas, and others, as here, in Phm 1:24. The name perhaps is Roman, but was, however, well known among the Jews; for they say ^p, the

"witnesses that sign a divorce, and their names are as the names of strangers, what is to be done with it? there is none comes into our hands (is received) but לוקוס "Lukus" and "Lus", and we allow it to be right:''

upon which the gloss says, because these were famous names:

and Demas greet you; the same who, through the love of the present world, forsook the apostle, 2Ti 4:10 which he did either after the writing of this epistle, or if before it, he was now returned again to him: his name seems to be the same with the Roman Dama, unless it should be a contraction of Demetrius, or rather of Demarchos; though the Jews make frequent mention of R. דימי, "Dimi", or "Demi", in their writings ^q, which perhaps is the same name with this.

Gill: Col 4:15 - Salute the brethren which are in Laodicea // And Nymphas // and the church which is in his house

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.

Gill: Col 4:16 - And when this epistle is read amongst you // cause that it be read also in the church of the Laodiceans // and that ye likewise read the epistle from Laodicea

And when this epistle is read amongst you, Which the apostle was now writing, and sent unto them; and which was to be read publicly, before the whole church; being sent not to any particular person, or persons, but to the whole body, and for their general good and instruction:

cause that it be read also in the church of the Laodiceans; his will was, that after it had been read to the church at Colosse, it should be sent, or at least a copy of it, to the church of the Laodiceans, in order to be read there: his reason might be, not only because this church was near them, but because it was in much the same situation, being infested with the same sort of false teachers; and therefore what was said to the one, was pertinent to the other:

and that ye likewise read the epistle from Laodicea; which was not an epistle of the apostle to the Laodiceans, as some have thought, but one that was "written from" thence, as the Syriac version renders it. Marcion, the heretic, called the epistle to the Ephesians, the epistle to the Laodiceans, but without any reason; and others have forged an epistle which bears this name, and appears to be a collection out of others, and chiefly from the epistle to the Philippians; and which being short, and may gratify the curious who cannot otherwise come at it, I shall transcribe it, and is as follows ^r.

"Paul an Apostle, not of men, neither by man, but by Jesus Christ; to the brethren which are of Laodicea, grace be unto you, and peace from God our Father and the Lord Jesus Christ. I give thanks to Christ in every prayer of mine, that ye continue and persevere in good works, expecting the promise in the day of judgment: neither let the vain speeches of some that pretend to truth disturb you, so as to turn you from the truth of the Gospel which is preached by me; and now the Lord cause that those who belong to me may be serviceable for the furtherance of the truth of the Gospel, and doing kind actions, which are of salvation unto eternal life: and now my bonds are manifest which I suffer in Christ, in which I am glad and rejoice; and this is to my perpetual salvation which is done by your prayers, the Holy Ghost supplying, whether by life or by death; for me to live is life in Christ, and to die is joy; and he will do his own mercy in you, that ye may have the same love, and be unanimous: therefore, most beloved, as ye have heard of the presence of the Lord, so think ye, and do in fear, and you shall have life for ever; for it is God that worketh in you; and whatsoever ye do, do without sin; and what is best, most beloved, rejoice in the Lord Jesus Christ, and take heed of all filth in all gain; let your petitions be openly with God, be ye steadfast in the sense of Christ: and whatsoever things are sound and true, and chaste and just, and lovely, do; and what ye have heard and received retain in the heart, and peace shall be with you. Salute all the brethren with an holy kiss; all the saints salute you; the grace of our Lord Jesus Christ be with your spirit. Amen. Cause this to be read to the Colossians, and that which is of the Colossians to you.''

Every one on reading it will easily see that it is a spurious piece, a collection out of other epistles, and very ill put together: however, the apostle here does not speak of any epistle written to the church of Laodicea, but of one that was written from thence; which some think was written by himself, and that he means his first epistle to Timothy, which is said to be written from Laodicea; and the rather, because in that the qualifications of the ministers of the Gospel are given; and also suitable instructions for the discharge of their work, and so very proper to be read in the presence of Archippus; who, from the following verse, seems to have been remiss and negligent, and needed stirring up to the performance of his office: but from Col 2:1 it appears, that the apostle had not been at Laodices when he wrote this, and had not so much as seen any of the faces of the brethren there in the flesh; it therefore seems rather to be an epistle which was sent from Laodicea to him, or to the Colossians; which having something in it very instructive and useful, the apostle desires it might be publicly read.

Gill: Col 4:17 - And say to Archippus // take heed to the ministry which thou hast received in the Lord // that thou fulfil it

And say to Archippus,.... A name common among the Grecians. This person the apostle calls his fellow soldier, in Phm 1:2 and who was now the minister of the Gospel at Colosse, his fellow minister, or co-pastor Epaphras, being at Rome, and a prisoner there; though by some he is said to be the first bishop of the Laodiceans, but it seems most likely that he now resided at Colosse, and was their minister: who being negligent in his office, they are called upon to say unto him,

take heed to the ministry which thou hast received in the Lord,

that thou fulfil it. The "ministry" he had, was not that of the office of a deacon, as some have thought, but of a preacher of the word; and this he had "received" gifts for, and was called unto it, and installed in it; and that "in", and "by the Lord" himself, and to whom he was accountable for it: and therefore it was incumbent on him to "fulfil it"; by constantly preaching the word, and faithfully administering the ordinances; by defending truth, detecting error, reproving vice, visiting the sick, and comforting the feeble minded; taking heed in all things to himself and doctrine, that he feed the whole flock of God with wholesome food; and, as a wise and faithful steward, give to everyone their portion of meat in due season: hence it appears, that when ministers are negligent in the discharge of their duty, the church has a power to admonish and exhort them to a diligent performance of it.

Gill: Col 4:18 - The salutation by the hand of me Paul // remember my bonds // grace be with you, Amen // written from Rome to the Colossians, by Tychicus and Onesimus

The salutation by the hand of me Paul,.... After his amanuensis had finished the epistle, he added his usual salutation to it with his own hand, to prevent all counterfeits and impositions, and that the churches to whom he wrote might be sure of the genuineness of his epistles; but before he added it to it, he either wrote with his own hand, or ordered to be written the following words,

remember my bonds; this he says, partly that they might be animated to abide by the Gospel, for which, as he had told them before, Col 4:3 that he was in bonds; and partly to encourage them, by his example, patiently to endure what afflictions and persecutions soever they should meet with, for the sake of it; as also that they might be moved hereby, to remember him in their prayers, that, if it was the will of God, he might be released, and be yet further useful in preaching the Gospel; or however, that he might be supported in his bonds, and cheerfully bear them, and remain steadfast in his faith in Christ unto the end: and then follows the salutation,

grace be with you, Amen; which is common to all his epistles, and well suits them; in which he so much displays the grace of God, as it is expressed in the Gospel; and which his heart was full of, and earnestly desired might be more largely manifested to, and bestowed upon the saints. This epistle is said to be

written from Rome to the Colossians, by Tychicus and Onesimus; and though the subscriptions of the epistles are not always to be depended on, yet this seems to be right; that it was inscribed to the Colossians, there is no doubt; and that it was written from Rome is clear enough, since by several expressions it is plain that he was now a prisoner, and in bonds; and that it was sent by Tychicus and Onesimus is more than probable, from Col 4:7.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Col 4:3

¹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

² tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

³ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

⁴ tn Or “so that we may speak.”

⁵ tn Or “in prison.”

NET Notes: Col 4:4

¹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

NET Notes: Col 4:5

¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

NET Notes: Col 4:7

¹ tn See the note on “fellow slave” in 1:7.

² tn Grk “all things according to me.”

NET Notes: Col 4:8

¹ tn Grk “the things concerning us.”

NET Notes: Col 4:9

¹ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

² tn Grk “is of you.”

³ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

NET Notes: Col 4:11

¹ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

NET Notes: Col 4:12

¹ tn See the note on “fellow slave” in 1:7.

² tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

³ tn Or “filled.”

NET Notes: Col 4:13

¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

NET Notes: Col 4:15

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

² tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

³ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

NET Notes: Col 4:16

¹ tn Grk “when.”

² tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

³ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

NET Notes: Col 4:18

¹ tn Grk “the greeting by my hand, of Paul.”

² tn Or “my imprisonment.”

³ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

Geneva Bible: Col 4:2

^{( 1 ) ( 2 )} Continue in prayer, and watch in the same with thanksgiving;

^{( 1 )} He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations. ^{( 2 )} Prayers must be continual and earnest.

Geneva Bible: Col 4:3

^{( 3 )} Withal praying also for us, that God would open unto us a ^{( a )} door of utterance, to speak the mystery of Christ, for which I am also in bonds:

^{( 3 )} Those who minister the word, must especially be entrusted to the prayers of the Church.

^{( a )} An open and free mouth to preach the Gospel.

Geneva Bible: Col 4:5

^{( 4 )} Walk ^{( b )} in wisdom toward them that are without, redeeming the ^{( c )} time.

^{( 4 )} In all parts of our life, we ought to have good consideration even of those who are outside of the Church.

^{( b )} Advisedly and cautiously.

^{( c )} Seek occasion to win them, even though you lose something of your own by it.

Geneva Bible: Col 4:6

^{( 5 )} Let your speech [be] alway with ^{( d )} grace, seasoned with ^{( e )} salt, that ye may know how ye ought to answer every man.

^{( 5 )} Our speech and talk must be applied to the profit of the hearers.

^{( d )} Fit for the profit of your neighbour.

^{( e )} Against this is set filthy communication, as in (Eph 4:29).

Geneva Bible: Col 4:11

And Jesus, which is called Justus, who are of the circumcision. These ^{( f )} only [are my] fellowworkers unto the ^{( g )} kingdom of God, which have been a comfort unto me.

^{( f )} Hence, Peter was not at that time in Rome.

^{( g )} In the Gospel.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Col 4:5 - A Libation To Jehovah

Without And Within

Them that are without.'--Col. 4:5.

THAT is, of course, an expression for the non-Christian world; the outsiders who are beyond the pale of the Church. There was a very broad line of distinction between it and the surrounding world in the early Christian days, and the handful of Christians in a heathen country felt a great gulf between them and the society in which they lived. That distinction varies in form, and varies somewhat in apparent magnitude according as Christianity has been rooted in a country for a longer or a shorter time, but it remains, and is as real to-day as it ever was, and there is neither wisdom nor kindness in ignoring the distinction.

The phrase of our text may sound harsh, and might be used, as it was by the Jews, from whom it was borrowed, in a very narrow and bitter spirit. Close corporations of any sort are apt to generate, not only a wholesome esprit de corps, but a hostile contempt for outsiders, and Christianity has too often been misrepresented by its professors, who have looked down upon those that are without with supercilious and unchristian self-complacency.

There is nothing of that sort in the words themselves; the very opposite is in them. They sound to me like the expression of a man conscious of the security and comfort and blessedness of the home where he sat, and with his heart yearning for all the houseless wanderers that were abiding the pelting of the pitiless storm out in the darkness there. The spirit and attitude of Christianity to such is one of yearning pity and urgent entreaty to come in and share in the blessings. There is deep pathos in the words, as well as solemn earnestness, and in such a spirit I wish to dwell upon them now for a short time.

I. I Begin With The Question:

Who are they that are outside? And what is it of which they are outside?

As I have already remarked, the phrase was apparently borrowed from Judaism, where it meant, outside the Jewish congregation,' and its primary application, as used here, is no doubt to those who are outside the Christian Church. But do not let us suppose that that explanation gets to the bottom of the meaning of the words. It may stand as a partial answer, but only as partial. The evil tendency which attends all externalising of truth in the concrete form of institutions works in full force on the Church, and ever tempts us to substitute outward connection with the institution for real possession of the truth of which the institution is the outgrowth. Therefore I urge upon you very emphatically- and all the more earnestly because of the superstitious overestimate of outward connection with the outward institution of the Church which is eagerly proclaimed all around us to-day--that connection with any organised body of believing men is not being within,' and that isolation from all these is not necessarily being without. Many a man who is within the organisation is not in the truth,' and, blessed be God, a man may be outside all churches, and yet be one of God's hidden ones, and may dwell safe and instructed in the very innermost shrine of the secret place of the Most High. We hear from priestly lips, both Roman Catholic and Anglican, that there is no safety outside the Church.' The saying is true when rightly understood. If by the Church be meant the whole company of those who are trusting to Jesus Christ, of course there is no safety outside, because to trust in Jesus is the one condition of safety, and unless we belong to those who so trust we shall not possess the blessing. So understood, the phrase may pass, and is only objectionable as a round-about and easily misunderstood way of saying what is much better expressed by Whosoever shall call on the name of the Lord shall be saved.'

But that is not the meaning of the phrase in the mouths of those who use it most frequently. To them the Church is a visible corporation, and not only so, but as one of the many organisations into which believers are moulded, it is distinguished from the others by certain offices and rites, bishops, priests, and sacraments, through whom and which certain grace is supposed to flow, no drop of which can reach a community otherwise shaped and officered!

Nor is it only Roman Catholics and Anglicans who are in danger of externalising personal Christianity into a connection with a church. The tendency has its roots deep in human nature, and may be found flourishing quite as rankly in the least sacerdotal of the sects' as in the Vatican itself. There is very special need at present for those who understand that Christianity is an immensely deeper thing than connection with any organised body of Christians, to speak out the truth that is in them, and to protest against the vulgar and fleshly notion which is forcing itself into prominence in this day when societies of all sorts are gaining such undue power, and religion, like much else, is being smothered under forms, as was the maiden in the old story, under the weight of her ornaments. External relationships and rites cannot determine spiritual conditions. It does not follow because you have passed through certain forms, and stand in visible connection with any visible community, that you are therefore within the pale and safe. Churches are appointed by Christ. Men who believe and love naturally draw together. The life of Christ is in them. Many spiritual blessings are received through believing association with His people. Illumination and stimulus, succour and sympathy pass from one to another, each in turn experiencing the blessedness of receiving, and the greater blessedness of giving. No wise man who has learned of Christ will undervalue the blessings which come through union with the outward body which is a consequence of union with the unseen Head. But men may be in the Church and out of Christ. Not connection with it, but connection with Him, brings us within.' Those that are without' may be either in or out of the pale of any church.

We may put the answer to this question in another form, and going deeper than the idea of being within a visible church, we may say, those, that are without' are they who are outside the Kingdom of Christ.

The Kingdom of Christ is not a visible external community. The Kingdom of Christ, or of God, or of Heaven, is found wherever human wills obey the Law of Christ, which is the will of God, the decrees of Heaven; as Christ himself put it, in profound words--profound in all their simplicity--when He said, Not every man that saith unto Me Lord! Lord! shall enter into the Kingdom of Heaven, but he that doeth the will of My Father, which is in Heaven.' Them that are without' are they whose wills are not bent in loving obedience to the Lord of their spirit.

But we must go deeper than that. In the Church? Yes! In the Kingdom? Yes! But I venture to take another Scripture phrase as being the one satisfactory fundamental answer to the question: What is it that these people are outside of? and I say Christ, Christ. If you will take your New Testament as your guide, you will find that the one question upon which all is suspended is the, Am I, or Am I not, in Jesus Christ? Am I in Him, or Am I outside of Him? And the answer to that question is the answer to this other: Who are they that are without?

They that are outside are not' the non-Christian world' who are not church members; they that are inside are not the' Christian world' who make an outward profession of being in the Kingdom. It is not going down to the foundation to explain the antithesis so; but' those that are within' are those who have simple trust upon Jesus Christ as the sole and all-sufficient Saviour of their sinful spirits and the life of their life, and having entered into that great love, have plunged themselves, as it were, into the very heart of Jesus; have found in Him righteousness and peace, forgiveness and love, joy and salvation. Are you in Christ because you love Him and trust your soul to Him? If not, if not, you are amongst those that are without,' though you be ever so much joined to the visible Church of the living God.

And then there is one more remark that I must drop in here before I go on, namely, that whilst I thankfully admit, and joyfully preach, that the most imperfect, rudimentary faith knits a man to Jesus Christ, even if in this life it may be found covered over with a great deal that is contradictory and inconsistent; on the other hand there are some people who stand like the angel in the Apocalypse, with one foot on the solid land and one upon the restless sea, half in and half out, undecided, halting--that is, limping'--between two opinions. Some people of that sort are listening to me now, who have been like that for years. Now I want them to remember this plain piece of common-sense--half in is altogether out! So that is my answer to the first question: Who are they that are outside, and what is it that they are outside of?

I cannot carry round these principles and lay them upon the conscience of each hearer, but I pray you to listen to your own inmost voice speaking, and I am mistaken if many will not hear it saying: Thou art the man!' Do not stop your ears to that voice!

II. Notice Next The Force Of This Phrase As Implying The Woeful Condition Of Those Without.

I have said that it is full of pathos. It is the language of a man whose heart yearns as, in the midst of his own security, he thinks of the houseless wanderers in the dark and the storm. He thinks pityingly of what they lose, and of that to which they are exposed.

There are two or three ways in which I may illustrate that condition, but perhaps the most graphic and impressive may be just to recall for a moment three or four of the Scripture metaphors that fit into this representation:' Those that are without'; and thus to gain some different pictures of what the inside and the outside means in these varying figures.

First, then, there is a figure drawn from the Old Testament which is often applied, and correctly applied, to this subject--Noah's Ark.

Think of that safe abode floating across the waters, whilst all without it was a dreary waste. Without were death and despair, but those that were within sat warm and dry and safe and fed and living. The men that were without, high as they might climb upon rocks and hills, strong as they might be--when the dreary rainstorm wept itself dry, they were all dead corpses.' To be in was life, to be out was death.

That is the first metaphor. Take another. That singular institution of the old Mosaic system, in which the man who inadvertently, and therefore without any guilt or crime of his own, had been the cause of death to his brother, had provided for him, half on one side Jordan and half on the other, and dotted over the land, so that it should not be too far to run to one of them, Cities of Refuge. And when the wild vendetta of those days stirred up the next of kin to pursue at his heels, if he could get inside the nearest of these he was secure. They that were within could stand at the city gates and look out upon the plain, and see the pursuer with his hate glaring from his eyes, and almost feel his hot breath on their cheeks, and know that though but a yard from him, his arm durst not touch them. To be inside was to be safe, to be outside was certain bloody death.

That is the second figure; take a third; one which our Lord Himself has given us. Here is the picture--a palace, a table abundantly spread, lights and music, delight and banqueting, gladness and fulness, society and sustenance. The guests sit close and all partake. To be within means food, shelter, warmth, festivity, society; to be without, like Lear on the moor, is to stand the pelting of the storm, weary, stumbling in the dark, starving, solitary, and sad. Within is brightness and good cheer; without is darkness, hunger, death.

That is the third figure. Take a fourth, another of our Master's. Picture a little rude, stone-built enclosure with the rough walls piled high, and a narrow aperture at one point, big enough for one creature to pass through at a time. Within, huddled together, are the innocent sheep; without, the lion and the bear. Above, the vault of night with all its stars, and watching all, the shepherd, with unslumbering eye. In the fold is rest for the weary limbs that have been plodding through valleys of the shadow of death, and dusty ways; peace for the panting hearts that are trembling at every danger, real and imaginary. Inside the fold is tranquillity, repose for the wearied frame, safety, and the companionship of the Shepherd; and without, ravening foes and a dreary wilderness, and flinty paths and sparse herbage and muddy pools. Inside is life; without is death. That is the fourth figure.

In the Ark no Deluge can touch; in the City of Refuge no avenger can smite; in the banqueting-hall no thirst nor hunger but can be satisfied; in the fold no enemy can come and no terror can live.

Brethren! are you amongst them that are without,' or are you within?

III. Lastly--Why Is Anybody Outside?

Why? It is no one's fault but their own. It is not God's. He can appeal with clean hands and ask us to judge what more could have been done for His vineyard that He has not done for it. The great parable which represents Him as sending out His summons to the feast in His palace puts the wonderful words in she mouth of the master of the house, after his call by his servants had been refused. Go out into the highways and hedges,' beneath which the beggars squat, and compel them to come in, that my house may be full.' Nature abhors a vacuum,' the old natural philosophers used to say. So does grace; so does God's love. It hates to have His house empty and His provisions unconsumed. And so He has done all that He could do to bring you and me inside. He has sent His Son, He beckons us, He draws us by countless mercies day by day. He appeals to our hearts, and would have us gathered into the fold. And if we are outside it is not because He has neglected to do anything which He can do in order to bring us in.

But why is it that any of us resist such drawing, and make the wretched choice of perishing without, rather than find safety within? The deepest reason is an alienated heart, a rebellious will. But the reason for alienation and rebellion lie among the inscrutable mysteries of our awful being. All sin is irrational. The fact is plain, the temptations are obvious; excuses there are in plenty, but reasons there are none. Still we may touch for a moment on some of the causes which operate with many hearers of God's merciful call to enter in, and keep them without.

Many remain outside because they do not really believe in the danger. No doubt there was a great deal of brilliant sarcasm launched at Noah for his folly in thinking that there was anything coming that needed an ark. It seemed, no doubt, food for much laughter, and altogether impossible to think of gravely, that this flood which he talked about should ever come. So they had their laughter out as they saw him working away at his ludicrous task until the day when the flood came and swept them all away,' and the laughter ended in gurgling sobs of despair.

If a manslayer does not believe that the next of kin is on his track, he will not flee to the City of Refuge. If the sheep has no fear of wolves, it will choose to be outside the fold among the succulent herbage. Did you ever see how, in a Welsh slate-quarry, before a blast, a horn is blown, and at its sound all along the face of the quarry the miners run to their shelters, where they stay until the explosion is over? What do you suppose would become of one of them who stood there after the horn had blown, and said: Nonsense! There is nothing coming! I will take my chance where I am!' Very likely a bit of slate would end him before he had finished his speech. At any rate, do not you, dear friend, trifle with the warning that says: Flee for refuge to Christ and shelter yourself in Him.'

There are some people, too, who stop outside because they do not much care for the entertainment that they will get within. It does not strike them as being very desirable. They have no appetite for it. We preachers seek to draw hearts to Jesus by many motives--and among others by setting forth the blessings which he bestows. But if a man does not care about pardon, does not fear judgment, does not want to be good, has no taste for righteousness, is not attracted by the pure and calm pleasures which Christ offers, the invitation falls fiat upon his ear. Wisdom cries aloud and invites the sons of men to her feast, but the fare she provides is not coarse and high spiced enough, and her table is left unfilled, while the crowd runs to the strong-flavoured meats and foaming drinks which her rival, Folly, offers. Many of us say, like the Israelites Our souls loathe this light bread,' this manna, white and sweet, and Heaven-descended, and angels' food though it be, and we hanker after the reeking garlic and leeks and onions of Egypt.

Some of us again, would like well enough to be inside, if that would keep us from dangers which we believe to be real, but we do not like the doorway. You may see in some remote parts of the country strange, half-subterranean structures which are supposed to have been the houses of a vanished race. They have a long, narrow, low passage, through which a man has to creep with his face very near the ground. He has to go low and take to his knees to get through; and at the end the passage opens out into ampler, loftier space, where the dwellers could sit safe from wild weather and wilder beasts and wildest men. That is like the way into the fortress home which we have in Jesus Christ. We must stoop very low to enter there. And some of us do not like that. We do not like to fall on our knees and say, I am a sinful man, O Lord. We do not like to bow ourselves in penitence. And the passage is narrow as well as low. It is broad enough for you, but not for what some of you would fain carry in on your back. The pack which you bear, of earthly vanities and loves, and sinful habits, will be brushed off your shoulders in that narrow entrance, like the hay off a cart in a country lane bordered by high hedges. And some of us do not like that. So, because the way is narrow, and we have to stoop, our pride kicks at the idea of having to confess ourselves sinners, and of having to owe all our hope and salvation to God's undeserved mercy, therefore we stay outside. And because the way is narrow, and we have to put off some of our treasures, our earthward-looking desires shrink from laying these aside, and therefore we stop outside. There was room in the boat for the last man who stood on the deck, but he could not make up his mind to leave a bag of gold. There was no room for that. Therefore he would not leap, and went down with the ship.

The door is open. The Master calls. The feast is spread. Dangers threaten. The flood comes. The avenger of blood makes haste. Why standest thou without?' Enter in, before the door is shut. And if you ask, How shall I pass within?--the answer is plain: They could not enter in because of unbelief. We which have believed do enter into rest.'

THE END

1 Thessalonians

MHCC: Col 4:1

The apostle proceeds with the duty of masters to their servants. Not only justice is required of them, but strict equity and kindness. Let them deal with servants as they expect God should deal with themselves.

MHCC: Col 4:2-6

No duties can be done aright, unless we persevere in fervent prayer, and watch therein with thanksgiving. The people are to pray particularly for their ministers. Believers are exhorted to right conduct towards unbelievers. Be careful in all converse with them, to do them good, and recommend religion by all fit means. Diligence in redeeming time, commends religion to the good opinion of others. Even what is only carelessness may cause a lasting prejudice against the truth. Let all discourse be discreet and seasonable, as becomes Christians. Though it be not always of grace, it must always be with grace. Though our discourse be of that which is common, yet it must be in a Christian manner. Grace is the salt which seasons our discourse, and keeps it from corrupting. It is not enough to answer what is asked, unless we answer aright also.

MHCC: Col 4:7-9

Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and powers for service. It is a great comfort under the troubles and difficulties of life, to have fellow Christians caring for us. Circumstances of life make no difference in the spiritual relation among sincere Christians; they partake of the same privileges, and are entitled to the same regards. What amazing changes Divine grace makes! Faithless servants become faithful and beloved brethren, and some who had done wrong, become fellow-workers of good.

MHCC: Col 4:10-18

Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.

Matthew Henry: Col 4:1

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.

Matthew Henry: Col 4:2-4

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; 1Th 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, 1Co 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.

Matthew Henry: Col 4:5-6

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, 1Pe 3:15.

Matthew Henry: Col 4:7-18

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, Phm 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 one in the spirit of meekness, Gal 6:1.

V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb 4:8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! 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. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.

VI. Epaphras (Col 4:12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: " I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good."And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.

VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.

VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (2Ti 4:10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, 1Jo 2:19.

IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (Col 4:16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.

X. Nymphas is mentioned (Col 4:15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (Joh 20:19), and the apostle preached in his own lodging and hired house, Act 28:23, Act 28:30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.

XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it - to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.

XII. Concerning himself (Col 4:18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. 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. " Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."

Barclay: Col 4:1

See Comments for Colossians 3:18-25

Barclay: Col 4:2-4 - "THE CHRISTIAN'S PRAYER"

Paul would never write a letter without urging the duty and the privilege of prayer on his friends.

He tells them to persevere in prayer. Even for the best of us, there come times when prayer seems to be unavailing and to penetrate no farther than the walls of the room in which we pray. At such a time the remedy is not to stop but to go on praying; for in the man who prays spiritual dryness cannot last.

He tells them to be vigilant in prayer. Literally the Greek means to be wakeful. The phrase could well mean that Paul is telling them not to go to sleep when they pray. Maybe he was thinking of the time on the Mount of Transfiguration when the disciples fell asleep and only when they were awake again saw the glory (Luk 9:32). Or maybe he was thinking of that time in the Garden of Gethsemane when Jesus prayed and his disciples slept (Mat 26:40). It is true that at the end of a hard day sleep often comes upon us when we try to pray. And even oftener there is in our prayers a kind of tiredness. At such a time we should not try to be long: God will understand the single sentence uttered in the manner of a child too tired to stay awake.

Paul asks their prayers for himself. We must note carefully exactly what it is for which Paul asks. He asks their prayer not so much for himself as for his work. There were many things for which Paul might have asked them to pray--release from prison, a successful outcome to his coming trial, a little rest and peace at the last. But he asks them to pray only that there may be given to him strength and opportunity to do the work which God had sent him into the world to do. When we pray for ourselves and for others, we should not ask release from any task, but rather strength to complete the task which has been given us to do. Prayer should always be for power and seldom for release; for not release but conquest must be the keynote of the Christian life.

Barclay: Col 4:5-6 - "THE CHRISTIAN AND THE WORLD"

Here are three brief instructions for the life of the Christian in the world.

(i) The Christian must behave himself with wisdom and with tact towards those who are outside the Church. He must of necessity be a missionary; but he must know when and when not to speak to others about his religion and theirs. He must never give the impression of superiority and of censorious criticism. Few people have ever been argued into Christianity. The Christian, therefore, must remember that it is not so much by his words as by his life that he will attract people to, or repel them from, Christianity. On the Christian there is laid the great responsibility of showing men Christ in his daily life.

(ii) The Christian must be a man on the outlook for opportunity. He must buy up every opportunity possible to work for Christ and to serve men. Daily life and work are continually offering men opportunities to witness for Christ and to influence people for him--but there are so many who avoid the opportunities instead of embracing them. The Church is constantly offering its members the opportunity to teach, to sing, to visit, to work for the good of the Christian congregation--and there are so many who deliberately refuse these opportunities instead of accepting them. The Christian should always be on the outlook for the opportunity to serve Christ and his fellow-men.

(iii) The Christian must have charm and wit in his speech so that he may know how to give the right answer in every case. Here is an interesting injunction. It is all too true that Christianity in the minds of many is connected with a kind of sanctimonious dullness and an outlook in which laughter is almost a heresy. As C. F. D. Moule says, this is "a warning not to confuse loyal godliness with graceless insipidity." The Christian must commend his message with the charm and the wit which were in Jesus himself. There is too much of the Christianity which stodgily depresses a man and too little of the Christianity which scintillates with life.

Barclay: Col 4:7-11 - "FAITHFUL COMPANIONS"

The list of names at the end of this chapter is a list of heroes of the faith. We must remember the circumstances. Paul was in prison awaiting trial and it is always dangerous to be a prisoner's friend, for it is so easy to become involved in the same fate as the prisoner himself It took courage to visit Paul in his imprisonment and to show that one was on the same side. Let us collect what we know of these men.

There was Tychicus. He came from the Roman province of Asia and was most likely the representative of his Church to carry its offering to the poor Christians of Jerusalem (Act 20:4). To him also was entrusted the duty of bearing to its various destinations the letter we know as the letter to the Ephesians (Eph 6:21). There is one rather interesting thing here. Paul writes that Tychicus will tell them all about how things are going with him. This shows how much was left to word of mouth and never set down in Paul's letters at all. In the nature of things the letters could not be very tong and they dealt with the problems of faith and conduct which were threatening the Churches. The personal details were left to the bearer of the letter to tell. Tychicus, then, we can describe as the personal envoy of Paul.

There was Onesimus. Paul's way of mentioning him is full of lovely courtesy. Onesimus was the runaway slave who had somehow reached Rome and Paul was sending him back to his master Philemon. But he does not call him a runaway slave; he calls him a faithful and beloved brother. When Paul had anything to say about a man, he always said the best that he could.

There was Aristarchus. He was a Macedonian from Thessalonica (Act 20:4). We get only fleeting glimpses of Aristarchus but from these glimpses one thing emerges--he was clearly a good man to have about in a tight corner. He was there when the people of Ephesus rioted in the Temple of Diana and was so much in the forefront that he was captured by the mob (Act 19:29). He was there when Paul set sail a prisoner for Rome (Act 27:2). It may well be that he had actually enrolled himself as Paul's slave in order that he might be allowed to make the last journey with him. And now he is here in Rome, Paul's fellow-prisoner. Clearly Aristarchus was a man who was always on the spot when things were at their grimmest. Whenever Paul was in bad trouble Aristarchus was there. The glimpses we have are enough to indicate a really good companion.

There was Mark. Of all the characters in the Early Church he had had the most surprising career. He was so close a friend that Peter could call him his son (1Pe 5:13); and we know that when he wrote his gospel, it was the preaching material of Peter that he was setting down. On the first missionary journey Paul and Barnabas had taken Mark with them to be their secretary (Act 13:5); but in the middle of the journey, when things got difficult, Mark quit and went home (Act 13:13). It was long before Paul could forgive that. When they were about to set out on the second missionary journey, Barnabas once more wished to take Mark with them. But Paul refused to take the quitter again, and on this issue he and Barnabas parted company and never worked together again (Act 15:36-40). Tradition says that Mark went as a missionary to Egypt and founded the Church at Alexandria. What happened in the interim we do not know; but we do know that he was with Paul in his last imprisonment who had once again come to look on him as a most useful man to have around (Phm 1:24; 2Ti 4:11). Mark was the man who redeemed himself Here in this brief reference there is an echo of the old, unhappy story. Paul instructs the Church at Colosse to receive Mark and to give him a welcome if he should come. Why does he do that? Doubtless because his Churches looked with suspicion on the man whom Paul had once dismissed as useless for the service of Christ. And now Paul, with his habitual courtesy and thoughtfulness, is making sure that Mark's past will not stand in his way by giving him full approval as one of his trusted friends. The end of Mark's career is a tribute at one and the same time to Mark and to Paul.

Of Jesus, who was called Justus, we know nothing but his name.

These were Paul's helps and comforters. We know that it was but a cool welcome that the Jews in Rome gave him (Act 28:17-29); but there were men with him in Rome whose loyalty must have warmed his heart.

Barclay: Col 4:12-15 - "MORE NAMES OF HONOUR"

So this honour-roll of Christian workers goes on.

There was Epaphras. He must have been the minister of the Church at Colosse (Col 1:7). This passage would seem to mean that he was, in fact, the overseer of the Churches in the group of three towns, Hierapolis, Laodicaea and Colosse. He was a servant of God who prayed and toiled for the people over whom God had set him.

There was Luke the beloved physician, who was with Paul to the end (2Ti 4:11). Was he a doctor, who gave up what might have been a lucrative career in order to tend Paul's thorn in the flesh and to preach Christ?

There was Demas. It is significant that Demas' name is the only one to which some comment of praise and appreciation is not attached. He is Demas and nothing more. There is a story behind the brief references to Demas in the letters of Paul. In Phm 1:24he is grouped with the men who are described as Paul's fellow-labourers. Here in Col 4:14he is simply Demas. And in the last mention of him (in 2Ti 4:10) he is Demas who has forsaken Paul because he loved this present world. Surely here we have the faint outlines of a study in degeneration, loss of enthusiasm and failure in the faith. Here is one of the men who refused to be remade by Christ.

There was Nymphas (the Revised Standard Version has the feminine, Nympha) and the Church of the brothers at Laodicaea which met in his house. We must remember that there was no such thing as a special Church building until the third century. Up to that time the Christian congregations met in the houses of those who were the leaders of the Church. There was the Church which met in the house of Aquila and Prisca in Rome and Ephesus (Rom 16:5; 1Co 16:19). There was the Church which met in the house of Philemon (Phm 1:2). In the early days, Church and home were identical: and it is still true that every Christian home should also be a Church of Jesus Christ.

Barclay: Col 4:16 - "THE MYSTERY OF THE LAODICAEAN LETTER"

Here is one of the mysteries of Paul's correspondence. The letter to Colosse has to be sent on to Laodicaea. And, says Paul, a letter is on the way from Laodicaea to Colosse. What was this Laodicaean letter? There are four possibilities.

(i) It may have been a special letter to the Church at Laodicaea. If so, it is lost, although, as we shall shortly see, an alleged letter to Laodicaea still exists. It is certain that Paul must have written more letters than we possess. We have only thirteen Pauline letters, covering roughly fifteen years. Many letters of his must have been lost, and it may be that the letter to Laodicaea was such a one.

(ii) It may be the letter we know as Ephesians. It is well-nigh certain that Ephesians was not written to the Church at Ephesus but was an encyclical letter meant to circulate among all the Churches of Asia. It may be that this encyclical had reached Laodicaea and was now on the way to Colosse.

(iii) It may actually be the letter to Philemon. That is a real possibility as we try to show in our study of that letter.

(iv) For many centuries there has been in existence an alleged letter of Paul to the Church at Laodicaea. As we have it, it is in Latin; but the Latin is such that it has every sign of being a literal translation of a Greek original. This letter is actually included in the Codex Fuldensis of the Latin New Testament which belonged to Victor of Capua and which goes back to the sixth century. This alleged Laodicaean letter can be traced even further back. It was mentioned by Jerome in the fifth century, but Jerome himself said that it was a forgery and that most people agreed that it was not authentic. The letter runs as follows:

Paul an apostle, not by men neither through any man, but through

Jesus Christ, to the brothers who are at Laodicaea. Grace be to you

and peace from God the Father and from our Lord Jesus Christ.

I thank Christ in every one of my prayers that you remain steadfast

in him, and that you persevere in his works, awaiting his promise

on the day of judgment. Let not the empty words of certain men

seduce you, words of men who try to persuade you that you should

turn away from the truth of the gospel which is preached by me...

(There follows a verse where the text is uncertain).

And now my bonds which I suffer in Christ are plain for all to see;

in them I delight and joy. And this will result for me in

everlasting salvation, a result which will be brought about by your

prayers, and by the help of the Holy Spirit, whether by my life or

by my death. For me to live is to be in Christ, and to die is joy.

And may he in his mercy bring this very thing to pass in you, that

you may have the same love, and that you may be of the one mind.

Therefore, my best-beloved, as you have heard in my presence, so

hold to these things and do them in fear of God, and then there

will be to you life for eternity; for it is God who works in you.

And do without wavering whatever you do.

As for what remains, best-beloved, rejoice in Christ; beware of

those who are sordid in their desire for gain. Let all your

prayers be made known before God; and be you inn in the mind of

Christ.

Do the things which are pure, and true, and modest, and just,

and lovely.

Hold fast what you have heard and received into your heart;

and you will have peace.

The saints salute you.

The grace of the Lord Jesus Christ be with your spirit.

Cause that this letter be read to the Colossians, and that the

letter of the Colossians be read to you.

Such is the alleged letter of Paul to the Laodicaeans. It is clearly made up mainly of phrases taken from Philippians with the opening introduction taken from Galatians. There can be little doubt that it was the creation of some pious writer who read in Colossians that there had been a letter to Laodicaea and who proceeded to compose what he thought such a letter should be. Very few people would accept this ancient letter to the Laodicaeans as a genuine letter of Paul.

We cannot explain the mystery of this letter to the Church at Laodicaea. The most commonly accepted explanation is that the reference is to the circular letter which we know as Ephesians; but the suggestion put forward in our study of Philemon is even more romantic and very attractive.

Barclay: Col 4:17-18 - "THE CLOSING BLESSING"

The letter closes with an urgent spur to Archippus to be true to a special task which has been given to him. It may be that we can never tell what that task was; it may be that our study of Philemon throws light upon it. For the moment we must leave it at that.

To write his letters Paul used a secretary. We know, for instance, that the penman who did the writing of Romans was called Tertius (Rom 16:22). It was Paul's custom at the end of a letter to write his signature and his blessing with his own hand--and here he does just that.

"Remember my bonds," he says. Again and again in this series of letters Paul refers to his bonds (Eph 3:1; Eph 4:1; Eph 6:20; Phm 1:9). There is no self-pity and no sentimental plea for sympathy. Paul finishes his letter to the Galatians: "I bear on my body the marks of Jesus" (Gal 6:17). Of course, there is pathos. Alford comments movingly: "When we read of his chains we should not forget that they moved over the paper as he wrote (his signature). His hand was chained to the soldier that kept him." But Paul's references to his sufferings are not pleas for sympathy; they are his claims to authority, the guarantees of his right to speak. It is as if he said, "This is not a letter from someone who does not know what the service of Christ means or someone who is asking others to do what he is not prepared to do himself. It is a letter from one who has himself suffered and sacrificed for Christ. My only right to speak is that I too have carried the Cross of Christ."

And so the letter comes to its inevitable end. The end of every one of Paul's letters is grace. He always ended by commending others to that grace which he himself had found sufficient for all things.

Constable: Col 3:18--4:2

C. The fundamental relationships 3:18-4:1

Paul next set forth certain principles to guide his readers in their most important interpersonal relationships. He did this to enable them to understand what behavior is consistent with union with Christ in these relationships. This is one of several "house-rule" lists in the New Testament (cf. Eph. 5:22-6:9; 1 Tim. 2:8-15; 6:1-2; Titus 2:1-10; 1 Pet. 2:18-3:7).¹⁶⁰

". . . the earliest churches were all house churches' (see on 4:15), so that the model of the well-run household provided precedent for the well-run church . . ."¹⁶¹

The apostle grouped six classes of people in three pairs in the following verses. In each pair he first addressed the subordinate member and then the one in authority. Bear in mind that Paul was speaking to people who are in Christ in each case.

Constable: Col 3:22--4:2

3. Slaves and masters 3:22-4:1 (cf. Eph. 6:5-9)

3:22 Paul probably made this section longer than the preceding two because he sent this epistle to Colosse with the Epistle to Philemon. Onesimus, Philemon's run-away slave, carried them.¹⁶⁶ Moreover there may well have been more slaves in the Colossian church than masters (cf. 1 Cor. 1:26). The friction inherent in this situation probably called for extended comments on master-slave relationships in the body of Christ and in this church particularly. Note also that Paul did not argue for the abolition of slavery but urged Christians to behave as Christians within that social structure.

". . . those who live in modern social democracies, in which interest groups can hope to exert political pressure by intensive lobbying, should remember that in the cities of Paul's day the great bulk of Christians would have had no possibility whatsoever of exerting any political pressure for any particular policy or reform. In such circumstances a pragmatic quietism was the most effective means of gaining room enough to develop the quality of personal relationships which would establish and build up the microcosms (churches) of transformed communities."¹⁶⁷

Paul's view was this. It is more important for Christians to carry out our mission as Christians in whatever social conditions we find themselves than it is for us to make changing those conditions our primary concern (cf. Matt. 28:19-20; 1 Cor. 7:20-22).¹⁶⁸ "On earth" means in your physical relationship. In spiritual matters the slave and his master were brothers in Christ.

Slaves in the Roman Empire were similar to domestic servants in Victorian Britain.¹⁶⁹

3:23-25 Slaves should do their work primarily for the Lord. This view of work transforms a worker's attitudes and performance. Even the most servile work thereby becomes a ministry and an act of worship. The Lord will reward such service with an inheritance (1 Cor. 4:5; Rev. 22:12). Imagine a slave receiving an inheritance!

"The inheritance is a reward which is received as wages' for work done. Nothing could be plainer. The context is speaking of the return a man should receive because of his work, as in an employer-employee relationship. The inheritance is received as a result of work; it does not come as a gift. The Greek antapodosis means repayment or reward. The verb antapodidomi never means to receive as a gift; it is always used in the New Testament of a repayment due to an obligation."¹⁷⁰

The New Testament revelation concerning the inheritance that believers can merit by faithful perseverance in the faith and good works is extensive.¹⁷¹ Some passages indicate that it involves participation in the wedding banquet at the beginning of the messianic kingdom (e.g., Matt. 25; et al.). Others present it as involving a specially honorable resurrection (Luke 20:35; Phil. 3:10-14). Still other passages speak of it as reigning with Christ (Matt. 19:27-28; Luke 19:17-19; 22:28-30; Rom. 8:17-21) or as treasure in heaven (Matt. 6:19-21, 29; 19:21; Luke 12:32-33; 1 Tim. 6:17-19). It also involves receiving praise and honor from Jesus Christ and the Father (Matt. 6:1, 5, 16; 25:21; John 12:26; 1 Cor. 4:5; 1 Pet. 1:6-7; 2 Pet. 1:10-11). These honors are sometimes spoken of as crowns (Phil. 4:1; 1 Cor. 9:24-27; 1 Thess. 2:19; 2 Tim. 4:6-8; James 1:12; 1 Pet. 5:1-4; Rev. 2:10; 4:9-10).¹⁷²

4:1 Masters should remember that they have a Master too. This view should transform how they regard and treat their slaves. Interestingly throughout history wherever Christians have constituted a significant segment of the population and have followed Paul's directions here, the slave system has died. The principles in these verses (3:22-4:1) are, of course, applicable to employer-employee relationships as well.

The fact that the word "Lord" occurs frequently (seven times) in 3:18-4:1 highlights the importance of applying the lordship of Christ in all our interpersonal relationships.

"It should be remembered that, while all Christians are on the same level in the Lord, there are still spheres in which subordination must be recognized. In fact, there are four spheres in which believers live: (a) in Christ; (b) in the household; (c) in the church; (d) in the state. In Christ there is no difference between Jew and Greek, bond and free, or male and female (Gal. 3:28). In the household, while there is intrinsic spiritual equality, there are distinctions. The husband is the head of the wife (Eph. 5:23), and children are to obey both (6:1; cf. Col. 3:20), the Lord being the supreme illustration (Luke 2:51). The slave, too, is to be subject to his master (Titus 2:9; 1 Pet. 2:18). In the church all are subject to the oversight of the elders (1 Thess. 5:12; Heb. 13:7), and to the Lord (Eph. 5:24). In the state even the believers, although God's children and heavenly citizens, are subject to the secular authorities and earthly statutes (Rom. 13:1; Titus 3:1; 1 Pet. 2:13)."¹⁷³

Constable: Col 4:2-6

D. The essential practice 4:2-6

Paul concluded his exhortations concerning Christian living with instructions pertaining to three essential practices for those in Christ. He wanted to impress their importance on his readers. One exhortation dealt with his readers' relationship to God, another dealt with their relationship to other people, and the third looked selfward.

4:2 The most important practice to perpetuate in relation to God is prayer. That is so because in prayer we call on God to work, and we express our faith in Him. Throughout this epistle Paul's emphasis has been on the believer's union with Christ and the complete adequacy that that union produces. The Christian who does not pray is demonstrating independence from God (cf. John 15:5). It is only as we ask God to work that He will accomplish many things (James 4:2). Consequently Paul urged his readers to devote themselves to prayer, to give it constant attention. Perhaps the main problem we face when we do pray is concentration. Therefore Paul reminded his readers to keep alert in prayer and to express gratitude always in view of God's goodness and grace to them.¹⁷⁴

"The accompanying exhortation to keep awake, be on the alert' (gregoreo) is drawn from the imagery of guard duty (Neh. 7:3; 1 Macc. 2:27; Mark 14:34, 37) . . ."¹⁷⁵

The repeated emphasis on thanksgiving makes this epistle one of the most "thankful" books in the New Testament (cf. 1:3, 12; 2:7; 3:17; 4:2).

4:3-4 Paul requested his readers' intercession for two matters in particular. He asked them to pray that God would give him and his companions opportunities for evangelism and edification. He also asked that when these came he would be able to present the gospel clearly.¹⁷⁶ "The mystery of Christ" (v. 3; 1:26-27) is the gospel, especially that Jews and Gentiles have equal opportunity for salvation. Paul had greater concern about getting the gospel out than he had with getting out of prison himself.

4:5 With respect to his readers' relationship to unbelievers, Paul counseled the use of wisdom as most important. This involves living life in the light of God's revelation and then applying this knowledge to specific situations (1:9). The Greek word translated "opportunity" (kairos, lit. time) probably implies the opportune time, as it does in some other places. The opportunity in view seems to be the opportunity to bring others into full union with Christ (cf. v. 3).

4:6 Paul turned from thinking about his readers' walk to their talk. The most important thing to keep in mind regarding the Colossians' own practices involved their speech. Speech most effectively expresses what is inside the believer. The Christian's speech should mirror the gracious character and conduct of his or her God by demonstrating love, patience, sacrifice, undeserved favor, etc. Salt probably represented both attractiveness, since salt makes food appealing, and wholesomeness, since salt was a preservative that retarded corruption in food (cf. Matt. 5:13; Mark 9:50; Eph. 4:29). Furthermore one should wisely suit his or her speech to each need. The words "seasoned with salt" refer to witty speech in classical Greek, but Paul probably meant attractive and wholesome speech in view of other biblical uses of the term salt.¹⁷⁷

These three exhortations in verses 2-4, 5, and 6 are extremely important and deserve more attention from Christians than they normally receive.

Constable: Col 4:7-18

V. CONCLUSION 4:7-18

Paul concluded this epistle with personal information and instructions. He did this to bond his readers more tightly to the body of Christ from which they were in danger of separating due to the influence of the false teachers.

Constable: Col 4:7-9

A. The bearers of this epistle 4:7-9

4:7-8 Paul sent Tychicus with this letter for two primary purposes. He wanted to provide more information about himself and his present ministry than he felt led to record in this letter. He also wanted to encourage the Colossians. In relation to all other Christians Tychicus was a beloved brother. In relation to Christ he was a faithful servant. In relation to Paul he was a fellow bondslave either both as a prisoner of Rome and to the will of God, or just to the will of God. Tychicus' name occurs five times in association with Paul in the New Testament (Acts 20:4; Eph. 6:21; Col. 4:7; Titus 3:12; 2 Tim. 4:12).

"Someone has said that the greatest ability in the world is dependability, and this is true."¹⁷⁸

4:9 Onesimus had been a slave in the household of Philemon and a member of the Colossian church, had run away to Rome, and Paul had led him to Christ there. Paul sent him back to Colosse with Tychicus, not in chains but as a beloved brother in Christ who had proved himself faithful (cf. Phile.).

These men traveled from Rome to Colosse, probably by way of Ephesus and Laodicea, with the epistle to the Ephesians (Eph. 6:21-22). They probably also carried one to the Laodiceans (cf. v. 16), and the epistle to Philemon (Phile. 2:23-24), as well as this epistle.

Constable: Col 4:10-14

B. Greetings from Paul's companions 4:10-14

Paul mentioned six individuals five of whom he also named in Philemon.

4:10 Aristarchus came from Thessalonica (Acts 20:4), had been with Paul in Ephesus (Acts 19:29), and accompanied him to Rome (Acts 27:2). "Prisoner" (v. 10) is the translation of an unusual Greek word (lit. prisoner of war). It probably means prisoner to the will of God rather than prisoner of Caesar (cf. Phile. 23).

John Mark (Acts 12:25) had rejoined Paul after their separation during Paul's first missionary journey (Acts 13:5, 13). The Colossians knew his cousin Barnabas better. This Mark wrote the Gospel that bears his name (cf. 2 Tim. 4:11).

"John Mark is an encouragement to everyone who has failed in his first attempts to serve God. He did not sit around and sulk. He got back into the ministry and proved himself faithful to the Lord and to the Apostle Paul."¹⁷⁹

4:11 Jesus Justus' name occurs only here in the New Testament.

These three men were Jewish Christians as is clear from their names. Paul's mentioning them helped the Colossians realize that what he had written about Jews and Gentiles being equal in Christ was a reality in his ministry. The "kingdom of God" here probably refers to the future messianic (millennial) rule of Christ on the earth (cf. 1:13). These fellow-workers were preparing for that future kingdom by their present service.

4:12-13 The following three fellow-workers had Gentile backgrounds. Epaphras had evidently been instrumental in the founding of the church at Colosse (1:7). His concern for the Colossians is clear from his zealous prayers for their maturity and their full perception of God's complete will for them. These concerns are the burden of this epistle. Epaphras' fervent agonizing in prayer (cf. Luke 22:44) reflects his understanding that God would provide illumination and continued growth in proportion as people requested these of Him (James 4:2). This is spiritual work that only God can do. Epaphras' concern for the Christians in the other towns near Colosse suggests the possibility of his evangelizing these communities too.

"Epaphras holds the unique distinction among all the friends and co-workers of Paul of being the only one whom Paul explicitly commended for his intensive prayer ministry. The passage quoted above [4:12-13] may well be called his diploma of success in this ministry."¹⁸⁰

"Epaphras grasped, what many of us are slow to realize, that the tactics of the Christian battle are born of the strategy of prayer."¹⁸¹

"There are many things outside the power of ordinary Christian people, and great position, wide influence, outstanding ability may be lacking to almost all of us, but the humblest and least significant Christian can pray, and as prayer moves the Hand that moves the world,' perhaps the greatest power we can exert is that which comes through prayer."¹⁸²

"It is related of an old pastor who every Saturday afternoon could be seen leaving his study and entering the church house by the back door, and about sundown he would be seen going home. Someone's curiosity was aroused enough to follow one day and watch through a window. It was in the days when the family pew was an institution of the church. The old pastor was seen to kneel at each pew and pray for every member of the family that was to occupy it on the Lord's Day. He called each member by name as he poured out his heart to God for his flock. His was a ministry of power and his people reflected the grace of God upon them. Blessed is that church which has such a praying shepherd."¹⁸³

4:14 Paul identified Luke, the writer of the third Gospel and Acts, only as a physician.

"At this time medicine was only just becoming a subject of systematic instruction."¹⁸⁴

Luke would have been both physically and spiritually helpful to Paul.

Demas later forsook Paul (2 Tim. 4:10), but at this time he was ministering to and with the apostle.

Constable: Col 4:15-17

C. Greetings to others 4:15-17

4:15 In addition to the neighboring Laodicean Christians, Paul sent greetings to Nympha, possibly the hostess of a Laodicean house-church. There is no evidence that Christians met in church buildings until the third century.¹⁸⁵ The early Christians seem to have chosen their meeting places on the basis of convenience and expediency.

4:16 Paul's letter to the Laodiceans was probably not an inspired one and has evidently been lost (cf. 1 Cor. 5:9). This seems more likely than that Paul was referring to the Epistle to the Ephesians here.¹⁸⁶

4:17 Archippus seems to have been Philemon's son (Phile. 2). Perhaps he was a gifted young man whom Paul wished to encourage. The idea that he was the present leader of the Colossian church is only a possibility that some commentators have suggested.

Constable: Col 4:18

D. Paul's personal conclusion 4:18

Paul normally used a secretary to write his letters and then added a personal word at the end in his own handwriting to authenticate his authorship (cf. Rom. 16:22). Here he requested his readers' prayers for him in his house arrest in Rome (cf. vv. 3-4). Finally he wished that God's continuing unmerited favor would be their portion (cf. 1:2).

Why did Paul include so many personal references to friends and acquaintances in this epistle? Perhaps he had never visited these Christians and they knew him only by reputation (cf. 2:1). Probably since he had lived and ministered in Asia Minor for three years he would have had personal contact with some of the saints in Colosse. Evidently he sent many personal greetings because he had many friends in Colosse.¹⁸⁷

College: Col 4:1-18

COLOSSIANS 4

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR (4:2-6)

² Devote yourselves to prayer, being watchful and thankful. ³ And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. ⁴ Pray that I may proclaim it clearly, as I should. ⁵ Be wise in the way you act toward outsiders; make the most of every opportunity. ⁶ Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Paul moves, in verses 2-4, from the Colossians' needs to his own needs. Then with a brief exhortation (vv. 5, 6) he moves into his closing remarks (vv. 7ff). Cf. Paul's other requests for intercession in Romans 15:30-32; 2 Corinthians 1:11; Ephesians 6:19; Philippians 1:19; 1 Thessalonians 5:25; 2 Thessalonians 3:1f; and Philemon 22.

4:2 Devote yourselves to prayer, being watchful and thankful.

Paul calls his readers to a committed prayer life, just as he began the letter in prayer for them (1:3). Though this verse is general, Paul probably had in mind the specific requests of the next two verses. Melick points out that the last half of the verse is literally "be watchful in thankfulness," and criticizes the NIV for being too general in its translation. Some argue "being watchful" (from grhgorevw , grçgorço ) indicates expectation of the Second Coming, since the term was often used in that connection. We think, rather, that it indicated a prayer life that was active and alert. Jesus so instructed his followers in Matthew 24:42f; 25:13; and Luke 18:8, and Paul admonished Christians to be alert (1 Thessalonians 5:6; 1 Corinthians 16:13). Paul was modifying prayer with "watchful" and "thankful" rather than offering separate commands.

The idea of thanks is found here for the seventh time in Colossians (1:2,12; 2:2,7; 3:15,16,17).

4:3 And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.

Paul's "us" included his companions, to be named subsequently, in his request. In the next verse he reverts to the singular. Paul was able to preach, even while a prisoner. Onesimus was converted (Phlm 10), and the palace guard knew he was in chains for Christ (Phil 1:13; and cf. Acts 28:30f) Paul would obviously wish to be freed, and the "open door" might imply that. But even more important to him were opportunities for evangelism. He was convinced that through the work of God significant opportunities could be made available - a lesson for the church in all ages! On the open door cf. 1 Corinthians 16:9; 2 Corinthians 2:12; and Acts 14:27.

4:4 Pray that I may proclaim it clearly, as I should.

"Proclaim" (fanerovw , phanerôo ) or "reveal" (NRSV) is a word normally used to refer to divine revelation. This is the only place Paul used it to describe his preaching. "Clearly" may mean with clarity, so that he wanted God's message to be plainly and effectively spoken for what it was - from God and not from man. Others suggest "clearly" may have been a request for skill in his defense, or for ability to refute the heresy effectively. We consider these last two less likely.

"As I should" translates a word that often indicates a sense of divine compulsion - "it is necessary" (dei' , dei ).

4:5 Be wise in the way you act toward outsiders;

Paul now gives instructions in another relationship (cf. 3:18-4:1) - Christians toward outsiders (non-Christians). Note similar language in Ephesians 5:15f. The call for wisdom catches up the theme of 1:9,28; 2:3 and 3:16, but here it has a different thrust - certainly practical and probably evangelistic. Other texts dealing with relations to outsiders are 1 Corinthians 10:32f; Philippians 2:14f; 1 Thessalonians 4:11f; 1 Timothy 3:7; 6:1; Titus 2:8; and 1 Peter 2:15; 3:1,16. Wise behavior involved constructive use of situations (boldness?) and speaking with tact and judiciousness.

make the most of every opportunity.

The Greek for "make the most" (from ejxagoravzw , exagorazô ) is translated by O'Brien "snapping up every opportunity." There is a sense of urgency here, though that didn't necessarily mean Paul had an imminent parousia in mind. Christians ought always to feel a similar urgency (exercised with good sense) to draw people to the Lord. Time and opportunity should not be wasted.

4:6 Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

From actions (v. 5) Paul now moves to words. "Grace" (cavri" , charis ) suggests the entire Christian experience, which only is possible through grace. One theory of the meaning of the term here is that it means gracious or charming speech which would overcome suspicion and win a favorable hearing. Another view considers it speech that was characterized by gratitude. A third position holds that it meant preaching the message of grace, i. e., the gospel. The following image, of salt, may augment the idea of gracious or charming speech. In rabbinic thought salt could indicate wisdom. It could also flavor, making the dish to which it was applied more attractive and enjoyable. Perhaps Paul was saying that words should be used so as to gain the greatest favor for Christians and their message. On salt see Matthew 5:13; Mark 9:50; and Luke 14:34. On "answer" see 1 Peter 3:15f.

XIII. FINAL INSTRUCTIONS AND GREETINGS (4:7-18)

A. TYCHICUS AND ONESIMUS (4:7-9)

⁷ Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. ⁸ I am sending him to you for the express purpose that you may know about our ^a circumstances and that he may encourage your hearts. ⁹ He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

^a 8 Some manuscripts that he may know about your

The last section of this letter speaks first of the two messengers Paul was sending (vv. 7-9). Then he sends greetings from six of his companions (vv. 10-14). Paul himself sent greetings, along with special instructions for the church and for Archippus (vv. 15-17), before the closing address. Save for Tychicus and Nympha, and perhaps Jesus Justus, all the names in these verses are also mentioned in Philemon. It is a long list for a church Paul had never visited. Most names are accompanied by a lengthy description of the person.

4:7 Tychicus will tell you all the news about me.

Paul avoids personal references in these closing verses, since Tychicus would convey that information. But writing the rest of the letter himself insured his thoughts would be carried exactly, and that they would be read to the church just as he wrote them (v. 16). In other letters Paul has given more personal information (Galatians, Philippians, 2 Corinthians) but he did so either to teach or as a defense of himself or his message.

Letter carrying in Paul's day was a chancy business. Tychicus was from Asia (Acts 20:4) and was once sent by Paul to Crete (Titus 3:12) and to Ephesus (2 Tim 4:12). Since the wording of Ephesians 6:21f is very similar to the present text, it is thought Tychicus may have carried Ephesians (an earlier trip than that noted in 2 Tim 4:12) to Ephesus, and, if it was a circular letter, to other churches in Asia Minor as well. Here he may also have carried the letter to Philemon and one to the church at Laodicea. He was accompanied on his trip by Onesimus (v. 9).

He is a dear brother, a faithful minister and fellow servant in the Lord.

Tychicus is called a "dear brother," as was Onesimus in verse nine, and "fellow servant" as was Epaphras (1:7; cf. 4:12). In the latter case the term may have been used to encourage giving Tychicus the same reception as they might give Epaphras, whom they knew well.

4:8 I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

Paul thrice indicates Tychicus would give news about him (vv. 7,8,9). Was Paul encouraging the Colossians to press Tychicus for personal information? The additional note here refers to Tychicus as an encourager.

4:9 He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

Onesimus was surely the converted runaway slave of Philemon. Nothing is said about the problem discussed in Philemon, but just that he was a "faithful and dear brother" - the language used of Tychicus and Epaphras. He was also "one of them," i.e., from Colosse. The implication is that to them he was a Christian and was to be received as such, whatever the nature of his relationship with Philemon. No doubt his acceptance by the church would be an encouragement to Philemon to receive him back in love, as Paul requested in his letter to Philemon. The case of Onesimus and Philemon would be a chance to implement the master-slave aspect of the household rules mentioned in 3:22-4:1.

B. GREETINGS (4:10-15)

¹⁰ My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) ¹¹ Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. ¹² Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. ¹³ I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. ¹⁴ Our dear friend Luke, the doctor, and Demas send greetings. ¹⁵ Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

4:10 My fellow prisoner Aristarchus sends you his greetings,

Of the six greetings in this paragraph three were Gentiles and three Jews. Aristarchus was from Thessalonica (Acts 20:4), had been with Paul during the riot in Ephesus (Acts 19:29), and was on the ship which began carrying Paul to Rome and thus probably on the next vessel Paul rode, which was wrecked. He may have been constantly with Paul in Rome since then. "Fellow prisoner" may indicate incarceration, or may mean he was Christ's slave, as was Paul. Epaphras, in verse 12, is not called a prisoner here, though he was so designated in Philemon 23. This has led to the novel suggestion that Paul's friends may have voluntarily shared his imprisonment on a rotating basis (Aristarchus now, Epaphras another time). Aristarchus also sent greetings to Philemon (Phlm 24). Tradition says he was martyred at Rome under Nero.

as does Mark, the cousin of Barnabas.

Mark was no doubt John Mark, Paul's former companion who had turned back on the southern coast of Asia Minor. He was subsequently the subject of a disagreement between Paul and Barnabas (Acts 12:12,25; 13:13; 15:36-41). Paul may have once had negative feelings toward Mark, or may simply have concluded some people, Mark included, were not cut out for extended mission trips. At any rate according to this text and to Philemon 24, he was with Paul. In 2 Timothy 4:12 Paul asked that Timothy bring Mark along to join him where he was imprisoned (cf. also 1 Peter 5:13). In the present text Paul notes the possibility Mark might go to Colosse. Perhaps he could have accompanied Tychicus and Onesimus.

This is the only text where Barnabas and Mark are identified as cousins. Mark had gone with Barnabas on missionary work to Cyprus (Acts 15:39) and since Barnabas was famous as an exhorter and a peacemaker (Acts 9:27; 11:22-26) he may have helped stabilize Mark and make of him a more effective minister. The reference to Barnabas indicates he was known to the Colossian church.

(You have received instructions about him; if he comes to you, welcome him.)

We do not know who sent the "instructions" about Mark, but Paul seems the most likely possibility. Nor do we know of what they consisted. "Welcome" (from devcomai , dechomai ) is a term requesting the best sort of reception.

4:11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

Jesus Justus is otherwise unknown. If Philemon 23 is read with a comma between "Christ" and "Jesus" he was also noted there. Otherwise not (as in the NIV). Does "only Jews" mean the only Jews with Paul in Rome? It is hard to think they would be the only ones anywhere. This could show how the complexion of the church was taking a more Gentile coloring. Is there a note of pathos in Paul's words? "Kingdom of God" is used in the present sense (cf. 1:13). Acts 28:30f speaks of Paul preaching the kingdom of God "totally and without hindrance" while he was imprisoned. "Comfort" (parhgoriva , parçgoria ) is a strong term, the root for the English "paregoric."

4:12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.

Epaphras (1:7) may have been sent to evangelize Colosse while Paul was in Ephesus on his third journey. He was a Colossian native. Some think he had gone to visit Paul in Rome to inquire about dealing with the heresy, which he no doubt understood better than anyone. The language in which Paul describes him is the same Paul used of himself and Timothy. His prayer concerns echo those of Paul in 1:28f; 2:1f; and cf. 1:23; 2:7. "Wrestling" is from the Greek term ajgwnivzomai (agônizomai ) at the root of the English "agonizing." The same root is found in 1:29 and 2:1. "Mature and fully assured" may have been said with special reference to the heresy. The term plhroforevw (plçrophoreô ), translated "fully assured," could also be rendered "filled," which could reflect Paul's words about fullness being found only in Christ (2:10).

4:13 I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

Epaphras had a multichurch ministry. On the church in Laodicea see verse 16 and Revelation 3:1-7. Paul did not give further definition to "working hard."

4:14 Our dear friend Luke, the doctor,

This is one of only three New Testament references to Luke (Phlm 23, 2 Tim 4:11) and is the only place where he was called a doctor. Why was his profession noted here? Did he give Paul medical attention? Luke is considered a Gentile on the basis of this listing with Gentiles. Earle Ellis, however, argues that Luke was a Hellenistic Jew. As the author of Luke and Acts, Luke actually authored the largest portion of the New Testament.

and Demas send greetings.

Demas is also mentioned in Philemon 24, where, sadly, he passes from our sight as one who "loved this world" and had deserted Paul (2 Tim 4:10).

4:15 Give my greetings to the brothers at Laodicea,

A possible reason greetings were extended to Laodicea and not to Hierapolis could be because Laodicea was on the road to Colosse, and Hierapolis was not. Hence a Christian traveller going to Colosse could easily convey word to Laodicea on the way. A letter was sent to the church in Laodicea (v. 16), possibly by Paul. These additional greetings may have been to enhance relations between the churches, or perhaps because Paul knew there would be frequent travel between the cities.

and to Nympha and the church in her house.

Variant readings make it unclear whether Nympha was a man or a woman. The modifying pronoun reads "her," "his," and even "their," depending on which manuscript is read. Bruce argues it was a woman since no scribe would have changed a male name to a female. House churches often are mentioned in the New Testament (Acts 16:15,40; Rom 16:23; 1 Cor 16:19). The early Christians had no buildings. House churches may have been small congregations, or perhaps sub-groups of a larger congregation that assembled in some larger facility. A church also met in the house of Philemon (Phlm 2).

C. CONCLUDING INSTRUCTIONS (4:16-18)

¹⁶ After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. ¹⁷ Tell Archippus: "See to it that you complete the work you have received in the Lord." ¹⁸ I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

4:16 After this letter has been read to you, see that it is also read in the church of the Laodiceans

Paul's instructions to read the letter in Laodicea may indicate the heresy was a threat there as well. It indicates that letters were read aloud in the assembly (1 Thess 5:27), as were the Old Testament Scriptures (cf. 1 Tim 4:13), perhaps indicating they were considered as equal in authority to the Old Testament. If the letters were not, the message of Christ was. We can see, as well, why Paul's letters would be copied and sent out (cf. 2 Pet 3:15f).

and that you in turn read the letter from Laodicea.

The "letter from Laodicea" has been much discussed. Early opinions held that it was sent from Paul to Laodicea, and then was to be sent from there to Colosse. Later opinion thinks it to be from the church in Laodicea. How would Paul know of it then? Did he assume they would reply to the reading of Colossians in the church there?

Attempts have been made, inconclusively, to identify this letter with Ephesians or Philemon. Since it fits no New Testament epistle it is presumed to be lost, as was some Corinthian correspondence (1 Cor 5:9; 2 Cor 2:4). This gap led to a later fabricated "letter of Paul to the Laodiceans."

4:17 Tell Archippus: "See to it that you complete the work you have received in the Lord."

Archippus is mentioned in Philemon 2 and may have been the son of Philemon and Apphia. He is there called a "fellow soldier." We know neither his task nor why this public encouragement was given. It may have had something to do with Onesimus. But this is unlikely, since that would depend on his having received the letter to Philemon. Perhaps the task dealt with the refutation of the heresy. In that case the public encouragement might have been to impress him with the seriousness of the charge. It is not necessary to assume a criticism. Some suggest he may have lived in Laodicea and had special responsibilities there. The term for "work" (diakoniva , diakonia ) is from the same root as "deacon." There is no indication in this case that it was an office in the church (cf. 1 Tim 3:8ff).

4:18 I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

As Paul often did, he closed by putting his own hand on the pen (cf. 1 Cor 16:21; 2 Cor 10:1; Gal 6:11; 2 Thess 3:17; Phlm 19). It was a common custom, after the scribe's work, for the author to append a personal close. The letter opened by joining Timothy's name with Paul, but this indicates Paul alone was the author. "Chains" is a final reminder of the power of the gospel to capture a life, even though imprisonment could result. Let their prayer continue ("remember"). Paul closes, as he began, by bestowing grace upon his readers.

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Col 4:3

Paul asks the Colossian church to pray that God would open doors of opportunity for him to evangelize. Reaching out to the unsaved was the apostle’s number one priority (see Rom 9:1-3 ). He often uses the phrase " as I ought to speak." He didn’t see evangelism as a ministry only for people with a " gift" to reach the unsaved; he saw it as a moral responsibility, as each of us should. The only " gift" we need for evangelizing is the Holy Spirit, and every born-again believer has received Him.

Evidence: Col 4:4

Witnessing to telemarketers . If you are ever bugged by telemarketers, take the opportunity to share your faith. Simply say, " May I ask you a question?" Telemarketers will usually say yes. Ask, " Have you kept the Ten Commandments?" Then ask, " Have you ever told a lie?" Most admit to at least telling " fibs" or " white lies." When they admit it, ask what that makes them. If they refuse to call themselves a liar, say, " If I told a lie, what would I be called?" When they say, " Liar," ask, " Have you ever stolen something, even if it’s small?" Be gentle and loving in your tone. Then say, " Jesus said that if you look with lust, you commit adultery in your heart. Have you ever looked with lust?"

Don’t be afraid to inquire how they will do on Judgment Day—will they be innocent or guilty…heaven or hell? The worst thing that can happen is that they hang up in your ear. If that happens, you can rejoice that they were convicted enough to do so. You not only had the privilege of planting the seed of God’s Word in the heart of a stranger, but you proved yourself to be faithful to the Lord, you conquered the fear of man, and now you can rejoice that you were rejected for the sake of righteousness. If they hang up, spend a moment in prayer for them. If they are open to hearing more, take them through the cross, repentance, and faith. Ask if they have a Bible at home, encourage them to read it daily, and then thank them for listening to you.

Evidence: Col 4:5

This is the spirit in which we should share our faith. See 1Th 5:14 .

Evidence: Col 4:12

Transforming prayer . " Prayer can move mountains. It can change human hearts, families, neighborhoods, cities, and nations. It’s the ultimate source of power because it is, in reality, the power of Almighty God.

" Prayer can do what political action cannot, what education cannot, what military might cannot, and what planning committees cannot. All these are impotent by comparison.

" By prayer the kingdom of God is built, and by prayer the kingdom of Satan is destroyed. Where there is no prayer, there are no great works, and there is no building of the kingdom. Where there is much prayer and fervent prayer, there are great gains for the kingdom: God’s rule is established, His power is directed, His will is done, society is transformed, lost persons are saved, and saints are enabled to ‘stand against the devil’s schemes’ ( Eph 6:11 ). If that isn’t enough to compel us to ‘devote [ourselves] to prayer’ and ‘always [wrestle] in prayer’ ( Col 4:2 ; Col 4:12 ), I don’t know what is!" Alvin J. Vander Griend , " Your Prayers Matter," Discipleship Journal

Evidence: Col 4:13

" When thou prayest, rather let thy heart be without words than thy words be without heart." John Bunyan

Pendahuluan / Garis Besar

Robertson: Colossians (Pendahuluan Kitab)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Pendahuluan Kitab)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Garis Besar)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Pendahuluan Kitab)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 4 (Pendahuluan Pasal)

Overview

Col 4:1, He exhorts them to be fervent in prayer; Col 4:5, to walk wisely toward them that are not yet come to the true knowledge of Christ; Col 4:10, He salutes them, and wishes them all prosperity.

Poole: Colossians 4 (Pendahuluan Pasal)

CHAPTER 4

MHCC: Colossians (Pendahuluan Kitab)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 4 (Pendahuluan Pasal)

(Col 4:1) Masters to do their duty towards servants.

(Col 4:2-6) Persons of all ranks to persevere in prayer, and Christian prudence.

(Col 4:7-9) The apostle refers to others for an account of his affairs.

(Col 4:10-18) Sends greetings; and concludes with a blessing.

Matthew Henry: Colossians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 4 (Pendahuluan Pasal)

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).

Barclay: Colossians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 4 (Pendahuluan Pasal)

The Christian's Prayer (Col_4:2-4)

The Christian And The World (Col_4:5-6)

Faithful Companions (Col_4:7-11)

More Names Of Honour (Col_4:12-15)

The Mystery Of The Laodicaean Letter (Col_4:16)

The Closing Blessing (Col_4:17-18)

Constable: Colossians (Pendahuluan Kitab)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Garis Besar)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

McLean, John A. "Did Jesus Correct the Disciples' View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosher, David L. "St. Paul and Philosophy." Crux 8:1 (November 1970):3-9.

Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon. Cambridge Greek Testament Commentary series. Reprint ed. Cambridge: University Press, 1962.

_____. An Idiom-Book of New Testament Greek. 2nd ed. Cambridge: University Press, 1963.

Moule, Handley C. G. Colossian Studies. New York: Hodder and Stoughton, 1898.

Mullins, T. Y. "The Thanksgivings of Philemon and Colossians." New Testament Studies 30 (1984):288-93.

Nielsen, Charles M. "The Status of Paul and His Letters in Colossians." Perspectives in Religious Studies 12:2 (Summer 1985):103-22.

O'Brien, P. T. "Col. 1:20 and the Reconciliation of all Things." Reformed Theological Review 33:2 (May-August 1974):45-53.

_____. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

_____. Introductory Thanksgivings in the Letters of Paul. Novum Testamentum Supplement 49. Leiden: Brill, 1977.

O'Neill, J. C. "The Source of the Christology in Colossians." New Testament Studies 26:1 (October 1979):87-100.

The Oxford Classical Dictionary. Edited by N. G. L. Hammond and H. H. Scullard. Oxford: Clarendon Press, 1970.

Pollard, T. E. "Colossians 1.12-20: a Reconsideration," New Testament Studies 27:4 (July 1981):572-75.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, J. Armitage. St. Paul's Epistle to the Ephesians. London: Macmillan and Co., 1903.

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Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, N.J.: Loizeaux Brothers, 1953.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. Dispensationalism. Chicago: Moody Press, 1995.

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_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

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Stewart, James S. A Man in Christ. 1935. London: Hodder and Stoughton, 1964.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "The Greek Use of eikon," by Hermann Kleinknecht.

Thomas, W. H. Griffith. Christ Pre-Eminent. Chicago: Moody Press, 1923.

von den Doel, Anthonie. "Submission in the New Testament." Brethren Life and Thought 31:2 (Spring 1986):121-25.

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_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

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Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Pendahuluan Kitab)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 4 (Pendahuluan Pasal)

INTRODUCTION TO COLOSSIANS 4

This chapter begins with an exhortation to masters to behave towards their servants in a just and equitable manner, from the consideration of their having a master in heaven, which should have concluded the preceding one; and in it the apostle gives some general exhortations, and some particular instructions about reading this, and another epistle, and stirring up their minister to his duty; and great part of it is taken up in expressing his love to the Colossians, and in the salutations of others, and of himself. The general exhortations are to prayer, with watchfulness and thankfulness, not only for themselves, but especially for the ministers of the Gospel, Col 4:2 and next to a wise behaviour towards them that were of the world, Col 4:5 and also to a prudent conversation, particularly in language, with everyone, Col 4:6. And then the apostle proceeds to declare his great affection for them, and care of them, which he showed by sending two proper persons to them from him, partly to make known his affairs to them, and partly to know the state and condition they were in, and comfort them, Col 4:7 and next follow the salutations of various persons to them, who are mentioned by name, and whose characters are given, Col 4:10. And then he orders them to read this epistle in the church of Laodicea, and also that which came from that place, Col 4:16 and to admonish Archippus to take heed to, and fulfil his ministry, since it was what he had received in the Lord, Col 4:17. And then closes the epistle with his own salutation and benediction, entreating a remembrance of him and his bonds, Col 4:18.

College: Colossians (Pendahuluan Kitab)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Garis Besar)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV