Verse 2

Continue--Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills. with thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (Co1 14:17; Phi 4:6; Th1 5:18).

Verse 3

for us--myself and Timothy (Col 1:1). a door of utterance--Translate, "a door for the word." Not as in Eph 6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (Co1 16:9; Co2 2:12; Plm 1:22; Rev 3:8). to speak--so that we may speak. the mystery of Christ-- (Col 1:27). for which . . . also--on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.

Verse 4

ALFORD thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, Phi 1:12-13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare Ti2 2:9).

Verse 5

(See on Eph 5:15-16.) in wisdom--practical Christian prudence. them . . . without--Those not in the Christian brotherhood (Co1 5:12; Th1 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion. redeeming the time--The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [CONYBEARE and HOWSON].

Verse 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" (Jo1 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7-8). His conversation should be cheerful without levity, serious without gloom. Compare Luk 4:22; Joh 7:46, as to Jesus' speech. seasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mat 5:13; Mar 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Lev 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness. how ye ought to answer every man-- (Pe1 3:15).

Verse 7

Tychicus--(See on Eph 6:2). who is a beloved brother--rather, "the beloved brother"; the article "the" marks him as well known to them.

Verse 8

for the same purpose--Greek, "for this very purpose." that he might know your estate--Translate, "that he may know your state": answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (Col 2:1). comfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.

Verse 9

Onesimus--the slave mentioned in the Epistle to Philemon (Plm 1:10, Plm 1:16), "a brother beloved." a faithful . . . brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian. one of you--belonging to your city. They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.

Verse 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 Plm 1:23-24). As he is here spoken of as Paul's "fellow prisoner," but in Plm 1:24 as Paul's "fellow laborer"; and vice versa, Epaphras in Plm 1:23, as his "fellow prisoner," but here (Col 1:7) "fellow servant," MEYER in ALFORD, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Phi 2:25; Plm 1:2), whose warfare is "the good fight of faith." Mark--John Mark (Act 12:12, Act 12:25); the Evangelist according to tradition. sister's son--rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. 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). touching whom--namely, Mark. ye received commandments--possibly before the writing of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying this letter, since the past tense was used by the ancients (where we use the present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Plm 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 (Ti2 4:11).

Verse 11

Justus--that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Act 1:23). 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. 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. unto--that is, in promoting the Gospel kingdom. which have been--Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [BENGEL].

Verse 12

Christ--The oldest manuscripts add "Jesus." labouring fervently--As the Greek, is the same, translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a contest." in prayers--Translate as Greek, "in his prayers." complete--The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," 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."

Verse 13

a great zeal--The oldest manuscripts and Vulgate have "much labor." for you--lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves. them that are in Laodicea . . . Hierapolis--churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (Ti1 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.

Verse 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 (Ti2 4:11). Demas--included among his "fellow laborers" (Plm 1:24), but afterwards a deserter from him through love of this world (Ti2 4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.

Verse 15

Nymphas--of Laodicea. church . . . in his house--So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.

Verse 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], Th1 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.

Verse 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 Plm 1:2). However, "fulfil" may mean, as in Ti2 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus. in the Lord--The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; Co1 7:39; Phi 4:2).

Verse 18

Paul's autograph salutation (so Co1 16:21; Th2 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds--Already in this chapter he had mentioned his "bonds" (Col 4:3), and again Col 4:10, an incentive why they should love and pray (Col 4:3) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (Col 2:1) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [ALFORD]. Grace be with you--Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Tit 3:15; Heb 13:25) Next: 1 Thessalonians Introduction

Verse 1

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.

Verse 2

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 , "the attention of prayer" (f), and , "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? (f) T. Bab. Bava Bathra, fol. 164. 2. & Sabbat, fol. 127. 1. (g) R. Aben Ezra in Psal. lxxviii. 37. (h) Maimon. Hilch. Tephilla, c. 4. sect. 15, 16.

Verse 3

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, Co1 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.

Verse 4

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.

Verse 5

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 Co1 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.

Verse 6

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, "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.

Verse 7

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 Co1 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.

Verse 8

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.

Verse 9

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. (i) ln Vit. Galbae, c. 13. (k) Ep. ad Ephes. p. 17. & ad Antioch. ascript. p. 89.

Verse 10

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 Plm 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, Pe1 5:13 and who is said to have received his Gospel from him; he is also mentioned Ti2 4:11 . The Arabic version calls him here, the "brother's son of Barnabas": and the Syriac version, , "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. (l) T. Bab. Gittin, fol. 11. 2.

Verse 11

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. (m) Euseb. Eccl. Hist. l. 2. c. 1.

Verse 12

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.

Verse 13

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 Plm 1:23 it may be for this reason, lest they should be over much distressed and cast down with it.

Verse 14

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 Ti2 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 Plm 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 "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, Ti2 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. "Dimi", or "Demi", in their writings (q), which perhaps is the same name with this. (n) Catalog. Script. Eccles. p. 91. Vid. Nicephor. Hist. l. 2. c. 43. (o) Vid. Castell. Lex. Polyglott. col. 1894. (p) T. Bab. Gittin, fol. 11. 2. (q) T. Bab. Gittin, fol. 19. 2. Nazir, fol. 36. 1. Sota, fol. 43. 2. Bava Kama, fol. 43.

Verse 15

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.

Verse 16

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. (r) Jachasin, fol. 87. 2. & 117. 1.

Verse 17

And say to Archippus,.... A name common among the Grecians. This person the apostle calls his fellow soldier, in Plm 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.

Verse 18

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. Next: 1 Thessalonians Introduction

Verse 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.

Verse 2

If this be considered as connected with the foregoing verse, then we may observe that it is part of the duty which masters owe their servants to pray with them, and to pray daily with them, or continue in prayer. They must not only do justly and kindly by them, but act a Christian and religious part, and be concerned for their souls as well as their bodies: "As parts of your charge, and under your influence, be concerned for the blessing of God upon them, as well as the success of your affairs in their hands." And this is the duty of every one - to continue in prayer. "Keep up your constant times of prayer, without being diverted from it by other business; keep your hearts close to the duty, without wandering or deadness, and even to the end of it: Watching the same." Christians should lay hold of all opportunities for prayer, and choose the fittest seasons, which are least liable to disturbance from other things, and keep their minds lively in the duty, and in suitable frames. - With thanksgiving, or solemn acknowledgment of the mercies received. Thanksgiving must have a part in every prayer. - Withal praying also for us, Col 4:3. The people must pray particularly for their ministers, and bear them upon their hearts at all times at the throne of grace. As if he had said, "Do not forget us, whenever you pray for yourselves," Eph 6:19; Th1 5:25; Heb 13:18. That God would open to us a door of utterance, that is, either afford opportunity to preach the gospel (so he says, a great door and effectual is opened to me, Co1 16:9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph 6:19, And for me, that utterance may be given to me, that I may open my mouth boldly, to speak the mystery of Christ, for which I am also in bonds; that is, either the deepest doctrines of the gospel with plainness, of which Christ is the principal subject (he calls it the mystery of the gospel, Eph 6:19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (Col 1:26) and the mystery of Christ, Eph 3:4. For this he was now in bonds. He was a prisoner at Rome, by the violent opposition of the malicious Jews. He would have them pray for him, that he might not be discouraged in his work, nor driven from it by his sufferings: "That I may make it manifest, as I ought to speak, Col 4:4. That I may make this mystery known to those who have not heard of it, and make it plain to their understanding, in such a manner as I ought to do." He had been particular in telling them what he prayed for on their behalf, ch. 1. Here he tells them particularly what he would have them pray for on his behalf. Paul knew as well as any man how to speak; and yet he begged their prayers for him, that he might be taught to speak. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them. The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak.

Verse 5

The apostle exhorts them further to a prudent and decent conduct towards all those with whom they conversed, towards the heathen world, or those out of the Christian church among whom they lived (Col 4:5): Walk in wisdom towards those who are without. Be careful, in all your converse with them, to get no hurt by them, or contract any of their customs; for evil communications corrupt good manners; and to do not hurt to them, or increase their prejudices against religion, and give them an occasion of dislike. Yea, do them all the good you can, and by all the fittest means and in the proper seasons recommend religion to them. - Redeeming the time; that is, either "improving every opportunity of doing them good, and making the best use of your time in proper duty" (diligence in redeeming time very much recommends religion to the good opinion of others), or else "walking cautiously and with circumspections, to give them no advantage against you, nor expose yourselves to their malice and ill-will," Eph 5:15, Eph 5:16. Walk circumspectly, redeeming the time, because the days are evil, that is, dangerous, or times of trouble and suffering. And towards others, or those who are within as well as those who are without, "Let your speech be always with grace, Col 4:6. Let all your discourse be as becomes Christians, suitable to your profession - savoury, discreet, seasonable." Though it be not always of grace, it must be always with grace; and, though the matter of our discourse be that which is common, yet there must be an air of piety upon it and it must be in a Christian manner seasoned with salt. Grace is the salt which seasons our discourse, makes it savoury, and keeps it from corrupting. That you may know how to answer every man. One answer is proper for one man, and another for another man Pro 26:4, Pro 26:5. We have need of a great deal of wisdom and grace to give proper answers to every man, particularly in answering the questions and objections of adversaries against our religion, giving the reasons of our faith, and showing the unreasonableness of their exceptions and cavils to the best advantage for our cause and least prejudice to ourselves. Be ready always to give an answer to every man who asketh you a reason of the hope that is in you, with meekness and fear, Pe1 3:15.

Verse 7

In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world. I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians. II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Plm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother. III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners. IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a 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 (Ti2 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, Jo1 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."

Verse 1

4:1 Masters: Christian slave owners had to recognize that they, too, were slaves bound to obey Jesus Christ, their Master in heaven who treats all people with dignity and grace.

Verse 2

4:2-6 New Testament letters often end with an exhortation to pray, along with requests for prayer.

4:2 with an alert mind: The Greek verb behind this phrase is used in the New Testament to portray the need for Christians to be watchful in light of Christ’s return (Matt 24:42; 25:13; Mark 13:35, 37; 1 Thes 5:6; Rev 3:3; 16:15).

Verse 3

4:3 that God will give us many opportunities (literally that God might open for us a door): An open door is a metaphor for an opportunity to proclaim the Good News (see also Acts 14:27; 1 Cor 16:9; 2 Cor 2:12). • his mysterious plan concerning Christ: See Col 1:26-27; 2:2. • That is why I am here in chains: Paul’s dedication to preaching the Good News had led to his imprisonment (see Colossians Book Introduction, “Date and Occasion of Writing”).

Verse 5

4:5 make the most of every opportunity (literally buy up the time): Like people who are buying up a product offered at a good price, Christians are to “buy up” every opportunity God gives them to share the Good News and to serve others.

Verse 6

4:6 attractive (literally seasoned with salt): Salt is both a seasoning and a preservative (see Matt 5:13). Paul might be encouraging Christians to speak to unbelievers in words that are well chosen and winsome. The rabbis occasionally referred to wisdom as salt, so Paul might also be exhorting Christians to speak wisely.

Verse 7

4:7-18 Most New Testament letters end with a series of greetings and references to co-workers and travel plans, but this part of Colossians is longer than normal. Paul, being unable to travel, might have been seeking to ensure that the Colossians maintain connections with his co-workers. This would help them not to fall for the enticements of the false teachers.

4:7 Tychicus was from the province of Asia, where Colosse was located (Acts 20:4). He worked with Paul especially in that province (Eph 6:21; 2 Tim 4:12). He was later sent to work with Titus in Crete (Titus 3:12). Tychicus probably carried this letter along with the letters known as Ephesians and Philemon.

Verse 9

4:9 Onesimus was the runaway slave whom Paul was sending back to his master Philemon (see the book of Philemon).

Verse 10

4:10-14 Of the six people named, five are also mentioned in Phlm 1:23-24.

4:10 Aristarchus was a common name, but he was probably the same man from Thessalonica (Acts 19:29; 20:4) who accompanied Paul on his voyage to Rome (Acts 27:2). Acts does not suggest that Aristarchus was also under arrest, so perhaps he was in prison with Paul voluntarily, sharing his confinement in order to encourage him and assist him in ministry. • Mark, Barnabas’s cousin, had gone with Barnabas and Paul on their first missionary journey but had left them before the journey was finished (Acts 13:13). That desertion led to a split between Paul and Barnabas as the second journey was about to begin (Acts 15:37-40). Paul and Mark were apparently now reconciled (see also 2 Tim 4:11; Phlm 1:24). • As you were instructed before: There is no other record of this communication.

Verse 11

4:11 Jesus (the one we call Justus) is mentioned only here in the New Testament. The surname Justus is included because Jesus (which means the Lord saves) was a common name among Jews in the first century.

Verse 13

4:13 Laodicea and Hierapolis were the two most important cities in the Lycus River valley. The fact that Epaphras prayed for the believers in Colosse and in these nearby cities suggests that he was the pioneering evangelist in all three cities.

Verse 14

4:14 Luke, the beloved doctor, is well known as the author of Acts and the Gospel bearing his name. This verse is the sole evidence for two facts about Luke: He was a doctor, and he was not a Jewish believer (see Col 4:10-11). • In contrast to the other people mentioned in this passage, no details are given about Demas. Perhaps Paul did not know him well. Demas later deserted Paul (2 Tim 4:10).

Verse 15

4:15 Nympha and the church that meets in her house: In the first two centuries of the Christian church, almost all believers met for worship in private homes. Nothing else is known of Nympha.

Verse 16

4:16 you should read the letter I wrote to them: Various attempts have been made over the years to identify the letter to the Laodiceans with a New Testament letter or fragment, but it is most likely that Paul’s letter to the Laodicean church has been lost.

Verse 17

4:17 Archippus: See also Phlm 1:2. We have no way of knowing more about the ministry the Lord gave him.

Verse 18

4:18 Here is my greeting in my own handwriting—Paul: Like most ancient letters, Colossians was probably dictated by Paul to a scribe, or amanuensis, who would have been trained to write neatly and compactly. As a way of authenticating the letter, Paul added his own handwritten greeting at the end (cp. Paul’s comment in 2 Thes 2:2).