Colossians 4:10
Verse
Context
Greetings from Paul’s Fellow Workers
9With him I am sending Onesimus, our faithful and beloved brother, who is one of you. They will tell you about everything here.10My fellow prisoner Aristarchus sends you greetings, as does Mark the cousin of Barnabas. You have already received instructions about him: If he comes to you, welcome him.11Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have been a comfort to me.
Sermons
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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 Ti2 4:11, we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry. 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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Colossians 4:10
Greetings from Paul’s Fellow Workers
9With him I am sending Onesimus, our faithful and beloved brother, who is one of you. They will tell you about everything here.10My fellow prisoner Aristarchus sends you greetings, as does Mark the cousin of Barnabas. You have already received instructions about him: If he comes to you, welcome him.11Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have been a comfort to me.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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 Ti2 4:11, we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry. 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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.