@Col 4:1-18. EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS.
1. give--Greek "render": literally,
"afford."
equal--that is, as the slaves owe their duties to you, so you equally
owe to them your duties as masters. Compare "ye masters do the same
things" (see on Eph 6:9). ALFORD translates, "fairness," "equity," which gives a
large and liberal interpretation of justice in common matters (@Phm 1:16).
knowing--(@Col 3:24).
ye also--as well as they.
2. Continue--Greek, "Continue
perseveringly," "persevere" (@Eph 6:18), "watching thereunto";
here, "watch in the same," or "in it," that is, in
prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
with thanksgiving--for everything, whether joyful, or
sorrowful, mercies temporal and spiritual, national, family, and individual (@1Co 14:17 Php
4:6 1Th 5:18).
3. for us--myself and Timothy (@Col 1:1).
a door of utterance--Translate, "a door for the
word." Not as in @Eph
6:19, where power of "utterance" is his petition. Here it is an opportunity
for preaching the word, which would be best afforded by his release from prison (@1Co
16:9 2Co 2:12 Phm 1:22 Re 3:8).
to speak--so that we may speak.
the mystery of Christ--(@Col 1:27).
for which . . . also--on account of which I am
(not only "an ambassador," @Eph 6:20, but) ALSO in bonds.
4. ALFORD thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, @Php 1:12,13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare @2Ti 2:9).
5. (See on Eph 5:15,16.)
in wisdom--practical Christian prudence.
them . . . without--Those not in the Christian
brotherhood (@1Co
5:12 1Th 4:12). The brethren, through love, will make allowances for an indiscreet act
or word of a brother; the world will make none. Therefore be the more on your guard in
your intercourse with the latter, lest you be a stumbling-block to their conversion.
redeeming the time--The Greek expresses, buying up for
yourselves, and buying off from worldly vanities the opportunity, whenever
it is afforded you, of good to yourselves and others. "Forestall the opportunity,
that is, to buy up an article out of the market, so as to make the largest profit from
it" [CONYBEARE and HOWSON].
6. with grace--Greek, "IN
grace" as its element (@Col 3:16 Eph 4:29).
Contrast the case of those "of the world" who "therefore speak of the
world" (@1Jo 4:5).
Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (@Jer 17:7,8). His
conversation should be cheerful without levity, serious without gloom. Compare @Lu 4:22 Joh 7:46, as
to Jesus' speech.
seasoned with salt--that is, the savor of fresh and
lively spiritual wisdom and earnestness, excluding all "corrupt communication,"
and also tasteless insipidity (@Mt 5:13 Mr 9:50
Eph 4:29). Compare all the sacrifices seasoned with salt (@Le 2:13). Not far from
Colosse, in Phrygia, there was a salt lake, which gives to the image here the more
appropriateness.
how ye ought to answer every man--(@1Pe 3:15).
7. Tychicus--(See on Eph 6:2).
who is a beloved brother--rather, "the beloved
brother"; the article "the" marks him as well known to them.
8. for the same purpose--Greek, "for this very
purpose."
that he might know your estate--Translate, "that he may
know your state": answering to @Col 4:7. So one very old
manuscript and Vulgate read. But the oldest manuscripts and the old Latin
versions, "that YE may know OUR
state." However, the latter reading seems likely to have crept in from @Eph 6:22. Paul was the more
anxious to know the state of the Colossians, on account of the seductions to which they
were exposed from false teachers; owing to which he had "great conflict for"
them (@Col 2:1).
comfort your hearts--distressed as ye are by my imprisonment,
as well as by your own trials.
9. Onesimus--the slave mentioned in the Epistle to Philemon
(@Phm 1:10,16),
"a brother beloved."
a faithful . . . brother--rather, "the faithful
brother," he being known to the Colossians as the slave of Philemon, their fellow
townsman and fellow Christian.
one of you--belonging to your city.
They shall make known unto you all things--Greek,
"all the things here." This substantial repetition of "all my state shall
Tychicus declare unto you," strongly favors the reading of English Version in
@Col 4:8, "that he
might (may) know your state," as it is unlikely the same thing should be stated thrice.
10. Aristarchus--a Macedonian of Thessalonica (@Ac 27:2), who was dragged into
the theater at Ephesus, during the tumult with Gaius, they being "Paul's companions
in travel." He accompanied Paul to Asia (@Ac 20:4), and subsequently (@Ac 27:2) to Rome. He was now
at Rome with Paul (compare @Phm 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" (@Php 2:25 Phm 1:2),
whose warfare is "the good fight of faith."
Mark--John Mark (@Ac 12:12,25); the
Evangelist according to tradition.
sister's son--rather, "cousin," or "kinsman to
Barnabas"; the latter being the better known is introduced to designate Mark. The
relationship naturally accounts for Barnabas' selection of Mark as his companion when
otherwise qualified; and also for Mark's mother's house at Jerusalem being the place of
resort of Christians there (@Ac
12:12). The family belonged to Cyprus (@Ac 4:36); this accounts for
Barnabas' choice of Cyprus as the first station on their journey (@Ac 13:4), and for Mark's
accompanying them readily so far, it being the country of his family; and for Paul's
rejecting him at the second journey for not having gone further than Perga, in Pamphylia,
but having gone thence home to his mother at Jerusalem (@Mt 10:37) on the first
journey (@Ac 13:13).
touching whom--namely, Mark.
ye received commandments--possibly before the writing
of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying
this letter, since the past tense was used by the ancients (where we use the
present) in relation to the time which it would be when the letter was read by the
Colossians. Thus (@Phm
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 (@Ac 13:13 15:37-39),
had caused an alienation between himself and Barnabas. Christian love soon healed the
breach; for here he implies his restored confidence in Mark, makes honorable allusion to
Barnabas, and desires that those at Colosse who had regarded Mark in consequence of that
past error with suspicion, should now "receive" him with kindness. Colosse is
only about one hundred ten miles from Perga, and less than twenty from the confines of
Pisidia, through which province Paul and Barnabas preached on their return during the same
journey. Hence, though Paul had not personally visited the Colossian Church, they knew of
the past unfaithfulness of Mark; and needed this recommendation of him, after the
temporary cloud on him, so as to receive him, now that he was about to visit them as an
evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (@2Ti 4:11).
11. Justus--that is, righteous; a common name among
the Jews; Hebrew, "tzadik" (@Ac 1:23).
of the circumcision--This implies that Epaphras, Luke, and
Demas (@Col 4:12,14)
were not of the circumcision. This agrees with Luke's Gentile name (the same as
Lucanus), and the Gentile aspect of his Gospel.
These only, &c.--namely, of the Jews. For the Jewish
teachers were generally opposed to the apostle of the Gentiles (@Php 1:15). Epaphras, &c.,
were also fellow laborers, but Gentiles.
unto--that is, in promoting the Gospel kingdom.
which have been--Greek, "which have been made,"
or "have become," that is, inasmuch as they have become a comfort to me.
The Greek implies comfort in forensic dangers; a different Greek word
expresses comfort in domestic affliction [BENGEL].
12. Christ--The oldest manuscripts add "Jesus."
labouring fervently--As the Greek, is the same,
translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a
contest."
in prayers--Translate as Greek, "in his
prayers."
complete--The oldest manuscripts read, "fully
assured." It is translated, "fully persuaded," @Ro 4:21 14:5. In the
expression "perfect," he refers to what he has already said, @Col 1:28 2:2 3:14.
"Perfect" implies the attainment of the full maturity of a Christian. BENGEL joins "in all the will of God" with "stand."
13. a great zeal--The oldest manuscripts and Vulgate
have "much labor."
for you--lest you should be seduced (@Col 2:4); a motive why you
should be anxious for yourselves.
them that are in Laodicea . . . Hierapolis--churches
probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice,
queen of Antiochus II, on the river Lycus, was, according to the subscription to First
Timothy, "the chiefest city of Phrygia Pacatiana" (@1Ti 6:21). All the three
cities were destroyed by an earthquake in A.D. 62 [TACITUS,
Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.
14. It is conjectured that Luke "the beloved
physician" (the same as the Evangelist), may have first become connected with Paul in
professionally attending on him in the sickness under which he labored in Phrygia and
Galatia (in which latter place he was detained by sickness), in the early part of that
journey wherein Luke first is found in his company (@Ac 16:10; compare Note,
see on Ga 4:13). Thus the allusion
to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to
Paul in his last imprisonment (@2Ti 4:11).
Demas--included among his "fellow laborers" (@Phm 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.
15. Nymphas--of Laodicea.
church . . . in his house--So old manuscripts and Vulgate
read. The oldest read, "THEIR house"; and one manuscript,
"HER house," which makes Nymphas a woman.
16. the epistle from Laodicea--namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. IGNATIUS [Epistle to the Ephesians, 12], POLYCARP [Epistle to the Philippians, 3.11,12], CLEMENT [Epistle to the Corinthians, 1. 47], @1Th 5:27 Re 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (@De 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
17. say to Archippus--The Colossians (not merely the
clergy, but the laymen) are directed, "Speak ye to Archippus." This
proves that Scripture belongs to the laity as well as the clergy; and that laymen may
profitably admonish the clergy in particular cases when they do so in meekness. BENGEL suggests that Archippus was perhaps prevented from going to the
Church assembly by weak health or age. The word, "fulfil," accords with his
ministry being near its close (@Col 1:25; compare @Phm 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.
in the Lord--The element in which every work of the Christian,
and especially the Christian minister, is to be done (@Col 4:7 1Co 7:39
Php 4:2).
18. Paul's autograph salutation (so @1Co 16:21 2Th 3:17),
attesting that the preceding letter, though written by an amanuensis, is from himself.
Remember my bonds--Already in this chapter he had mentioned
his "bonds" (@Col 4:3),
and again @Col 4:10, an
incentive why they should love and pray (@Col 4:3) for him; and still
more, that they should, in reverential obedience to his monitions in this Epistle, shrink
from the false teaching herein stigmatized, remembering what a conflict (@Col 2:1) he had in their
behalf amidst his bonds. "When we read of his chains, we should not forget
that they moved over the paper as he wrote; his [right] hand was chained to the [left hand
of the] soldier who kept him" [ALFORD].
Grace be with you--Greek, "THE
grace" which every Christian enjoys in some degree, and which flows from God in
Christ by the Holy Ghost (@Tit 3:15 Heb 13:25)