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Title = 'The Epistle of Paul the Apostle to the Colossians';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="Col4_1"><a onclick="return mV('Col',4,'1-18');">Col 4:1-18</a>. EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS.
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<p><b>1. give</b>—<i>Greek</i> "render": literally, "afford."
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<br><br><b>equal</b>—that is, as the slaves owe their duties to you, so you <i>equally</i> owe to them your duties as masters. Compare "ye masters do the <i>same</i> things" (see on JFB for <a href="./Comm/jfb/Eph/Eph006.html#Eph6_9">Eph 6:9</a>). ALFORD translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (<a onclick="return mV('Phm',1,16);">Phm 1:16</a>).
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<br><br><b>knowing</b>— (<a onclick="return mV('Col',3,24);">Col 3:24</a>).
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<br><br><b>ye also</b>—as well as they.
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<p id="Col4_2"><b>2. Continue</b>—<i>Greek,</i> "Continue perseveringly," "persevere" (<a onclick="return mV('Eph',6,18);">Eph 6:18</a>), "watching <i>thereunto</i>"; here, "watch <i>in the same,</i>" or "<i>in it,</i>" that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
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<br><br><b>with thanksgiving</b>—for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (<a onclick="return mV('1Cr',14,17);">1Cr 14:17</a>; <a onclick="return mV('Phl',4,6);">Phl 4:6</a>; <a onclick="return mV('1Th',5,18);">1Th 5:18</a>).
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<p id="Col4_3"><b>3. for us</b>—myself and Timothy (<a onclick="return mV('Col',1,1);">Col 1:1</a>).
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<br><br><b>a door of utterance</b>—Translate, "a door for the word." Not as in <a onclick="return mV('Eph',6,19);">Eph 6:19</a>, where power of "utterance" is his petition. Here it is an opportunity for <i>preaching the word,</i> which would be best afforded by his release from prison (<a onclick="return mV('1Cr',16,9);">1Cr 16:9</a>; <a onclick="return mV('2Cr',2,12);">2Cr 2:12</a>; <a onclick="return mV('Phm',1,22);">Phm 1:22</a>; <a onclick="return mV('Rev',3,8);">Rev 3:8</a>).
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<br><br><b>to speak</b>—so that we may speak.
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<br><br><b>the mystery of Christ</b>— (<a onclick="return mV('Col',1,27);">Col 1:27</a>).
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<br><br><b>for which...also</b>—<i>on account of which I am</i> (not only "an ambassador," <a onclick="return mV('Eph',6,20);">Eph 6:20</a>, but) ALSO in <i>bonds.</i>
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<p id="Col4_4"><b>4.</b> 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 <i>included</i> in their subject of prayer, <a onclick="return mV('Phl',1,12,13);">Phl 1:12-13</a>, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its <i>manifestation,</i> even while he remained imprisoned (compare <a onclick="return mV('2Ti',2,9);">2Ti 2:9</a>).
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<p id="Col4_5"><b>5.</b> (See on JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_15">Eph 5:15-16</a>.)
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<br><br><b>in wisdom</b>—practical Christian prudence.
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<br><br><b>them...without</b>—Those not in the Christian brotherhood (<a onclick="return mV('1Cr',5,12);">1Cr 5:12</a>; <a onclick="return mV('1Th',4,12);">1Th 4:12</a>). 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.
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<br><br><b>redeeming the time</b>—The <i>Greek</i> expresses, buying up for yourselves, and <i>buying off</i> from worldly vanities the <i>opportunity,</i> whenever it is afforded you, of good to yourselves and others. "<i>Forestall the opportunity,</i> that is, to buy up an article out of the market, so as to make the largest profit from it" [CONYBEARE and HOWSON].
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<p id="Col4_6"><b>6. with grace</b>—<i>Greek,</i> "IN grace" as its element (<a onclick="return mV('Col',3,16);">Col 3:16</a>; <a onclick="return mV('Eph',4,29);">Eph 4:29</a>). Contrast the case of those "of the world" who "therefore <i>speak of the world</i>" (<a onclick="return mV('1Jo',4,5);">1Jo 4:5</a>). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (<a onclick="return mV('Jer',17,7,8);">Jer 17:7-8</a>). His conversation should be cheerful without levity, serious without gloom. Compare <a onclick="return mV('Luk',4,22);">Luk 4:22</a>; <a onclick="return mV('Jhn',7,46);">Jhn 7:46</a>, as to Jesus' speech.
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<br><br><b>seasoned with salt</b>—that is, the <i>savor</i> of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless <i>insipidity</i> (<a onclick="return mV('Mat',5,13);">Mat 5:13</a>; <a onclick="return mV('Mar',9,50);">Mar 9:50</a>; <a onclick="return mV('Eph',4,29);">Eph 4:29</a>). Compare all the sacrifices <i>seasoned with salt</i> (<a onclick="return mV('Lev',2,13);">Lev 2:13</a>). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.
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<br><br><b>how ye ought to answer every man</b>— (<a onclick="return mV('1Pe',3,15);">1Pe 3:15</a>).
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<p id="Col4_7"><b>7. Tychicus</b>— (See on JFB for <a href="./Comm/jfb/Eph/Eph006.html#Eph6_2">Eph 6:2</a>).
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<br><br><b>who is a beloved brother</b>—rather, "the beloved brother"; the article "the" marks him as <i>well known to them.</i>
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<p id="Col4_8"><b>8. for the same purpose</b>—<i>Greek,</i> "for this very purpose."
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<br><br><b>that he might know your estate</b>—Translate, "that he may know your state": answering to <a onclick="return mV('Col',4,7);">Col 4:7</a>. So one very old manuscript and <i>Vulgate</i> read. But the oldest manuscripts and the <i>old Latin versions,</i> "that YE may know OUR state." However, the latter reading seems likely to have crept in from <a onclick="return mV('Eph',6,22);">Eph 6:22</a>. 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 (<a onclick="return mV('Col',2,1);">Col 2:1</a>).
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<br><br><b>comfort your hearts</b>—distressed as ye are by my imprisonment, as well as by your own trials.
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<p id="Col4_9"><b>9. Onesimus</b>—the slave mentioned in the Epistle to Philemon (<a onclick="return mV('Phm',1,10,16);">Phm 1:10, 16</a>), "a brother beloved."
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<br><br><b>a faithful...brother</b>—rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
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<br><br><b>one of you</b>—belonging to your city.
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<br><br><b>They shall make known unto you all things</b>—<i>Greek,</i> "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of <i>English Version</i> in <a onclick="return mV('Col',4,8);">Col 4:8</a>, "that <i>he</i> might (may) know your state," as it is unlikely the same thing should be stated <i>thrice.</i>
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<p id="Col4_10"><b>10. Aristarchus</b>—a Macedonian of Thessalonica (<a onclick="return mV('Act',27,2);">Act 27:2</a>), 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 (<a onclick="return mV('Act',20,4);">Act 20:4</a>), and subsequently (<a onclick="return mV('Act',27,2);">Act 27:2</a>) to Rome. He was now at Rome with Paul (compare <a onclick="return mV('Phm',1,23,24);">Phm 1:23-24</a>). As he is here spoken of as Paul's "fellow prisoner," but in <a onclick="return mV('Phm',1,24);">Phm 1:24</a> as Paul's "fellow laborer"; and vice versa, Epaphras in <a onclick="return mV('Phm',1,23);">Phm 1:23</a>, as his "fellow prisoner," but here (<a onclick="return mV('Col',1,7);">Col 1:7</a>) "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 <i>Greek</i> for "fellow prisoner" is literally, <i>fellow captive,</i> an image from prisoners taken in warfare, Christians being "fellow soldiers" (<a onclick="return mV('Phl',2,25);">Phl 2:25</a>; <a onclick="return mV('Phm',1,2);">Phm 1:2</a>), whose warfare is "the good fight of faith."
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<br><br><b>Mark</b>—John Mark (<a onclick="return mV('Act',12,12);">Act 12:12, 25</a>); the Evangelist according to tradition.
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<br><br><b>sister's son</b>—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 (<a onclick="return mV('Act',12,12);">Act 12:12</a>). The family belonged to <i>Cyprus</i> (<a onclick="return mV('Act',4,36);">Act 4:36</a>); this accounts for Barnabas' choice of Cyprus as the first station on their journey (<a onclick="return mV('Act',13,4);">Act 13:4</a>), 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 (<a onclick="return mV('Mat',10,37);">Mat 10:37</a>) on the first journey (<a onclick="return mV('Act',13,13);">Act 13:13</a>).
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<br><br><b>touching whom</b>—namely, Mark.
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<br><br><b>ye received commandments</b>—possibly <i>before</i> the writing of this Epistle; or the "commandments" were <i>verbal</i> by Tychicus, and <i>accompanying this letter,</i> since the <i>past</i> 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 (<a onclick="return mV('Phm',1,19);">Phm 1:19</a>), "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 (<a onclick="return mV('Act',13,13);">Act 13:13</a>; <a onclick="return mV('Act',15,'37-39');">15:37-39</a>), 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 (<a onclick="return mV('2Ti',4,11);">2Ti 4:11</a>).
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<p id="Col4_11"><b>11. Justus</b>—that is, <i>righteous;</i> a common name among the Jews; <i>Hebrew,</i> "<i>tzadik</i>" (<a onclick="return mV('Act',1,23);">Act 1:23</a>).
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<br><br><b>of the circumcision</b>—This implies that Epaphras, Luke, and Demas (<a onclick="return mV('Col',4,12, 14);">Col 4:12, 14</a>) were <i>not</i> of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.
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<br><br><b>These only,</b> etc.—namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (<a onclick="return mV('Phl',1,15);">Phl 1:15</a>). Epaphras, etc., were also fellow laborers, but Gentiles.
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<br><br><b>unto</b>—that is, in promoting the Gospel kingdom.
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<br><br><b>which have been</b>—<i>Greek,</i> "which have been <i>made,</i>" or "have become," that is, <i>inasmuch as</i> they have become a comfort to me. The <i>Greek</i> implies <i>comfort</i> in forensic dangers; a different <i>Greek</i> word expresses comfort in domestic affliction [BENGEL].
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<p id="Col4_12"><b>12. Christ</b>—The oldest manuscripts add "Jesus."
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<br><br><b>labouring fervently</b>—As the <i>Greek,</i> is the same, translate, "striving earnestly" (see on JFB for <a href="./Comm/jfb/Col/Col001.html#Col1_29">Col 1:29</a> and JFB for <a href="./Comm/jfb/Col/Col002.html#Col2_1">Col 2:1</a>), literally, "<i>striving as in the agony of a contest.</i>"
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<br><br><b>in prayers</b>—Translate as <i>Greek,</i> "in <i>his</i> prayers."
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<br><br><b>complete</b>—The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," <a onclick="return mV('Rom',4,21);">Rom 4:21</a>; <a onclick="return mV('Rom',14,5);">14:5</a>. In the expression "perfect," he refers to what he has already said, <a onclick="return mV('Col',1,28);">Col 1:28</a>; <a onclick="return mV('Col',2,2);">2:2</a>; <a onclick="return mV('Col',3,14);">3:14</a>. "Perfect" implies the attainment of the <i>full maturity</i> of a Christian. BENGEL joins "in all the will of God" with "stand."
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<p id="Col4_13"><b>13. a great zeal</b>—The oldest manuscripts and <i>Vulgate</i> have "much labor."
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<br><br><b>for you</b>—lest you should be seduced (<a onclick="return mV('Col',2,4);">Col 2:4</a>); a motive why you should be anxious for yourselves.
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<br><br><b>them that are in Laodicea...Hierapolis</b>—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" (<a onclick="return mV('1Ti',6,21);">1Ti 6:21</a>). All the three cities were destroyed by an earthquake in A.D. 62 [TACITUS, <i>Annals,</i> 14.27]. Hierapolis was six Roman miles north of Laodicea.
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<p id="Col4_14"><b>14.</b> 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 (<a onclick="return mV('Act',16,10);">Act 16:10</a>; compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Gal/Gal004.html#Ga4_13">Gal 4:13</a>). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (<a onclick="return mV('2Ti',4,11);">2Ti 4:11</a>).
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<br><br><b>Demas</b>—included among his "fellow laborers" (<a onclick="return mV('Phm',1,24);">Phm 1:24</a>), but afterwards a deserter from him through love of this world (<a onclick="return mV('2Ti',4,10);">2Ti 4:10</a>). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.
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<p id="Col4_15"><b>15. Nymphas</b>—of Laodicea.
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<br><br><b>church...in his house</b>—So old manuscripts and <i>Vulgate</i> read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.
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<p id="Col4_16"><b>16. the epistle from Laodicea</b>—namely, the Epistle which I wrote to the Laodiceans, and which you will get <i>from</i> them on applying to them. Not the Epistle to the Ephesians. See JFB for <a href="./Comm/jfb/Eph/Eph000.html"><i>Introduction</i></a> to Ephesians and JFB for <a href="./Comm/jfb/Col/Col000.html"><i>Introduction to Colossians</i></a>. The Epistles from the apostles were publicly read in the church assemblies. IGNATIUS [<i>Epistle to the Ephesians,</i> 12], POLYCARP [<i>Epistle to the Philippians,</i> 3.11,12], CLEMENT [<i>Epistle to the Corinthians,</i> 1. 47], <a onclick="return mV('1Th',5,27);">1Th 5:27</a>; <a onclick="return mV('Rev',1,3);">Rev 1:3</a>, "Blessed is <i>he</i> that <i>readeth,</i> and <i>they that hear.</i>" Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (<a onclick="return mV('Deu',31,11);">Deu 31:11</a>). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for <i>that</i> 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 <i>from</i> Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
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<p id="Col4_17"><b>17. say to Archippus</b>—<i>The Colossians</i> (not merely the clergy, but the laymen) are directed, "Speak <i>ye</i> 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 (<a onclick="return mV('Col',1,25);">Col 1:25</a>; compare <a onclick="return mV('Phm',1,2);">Phm 1:2</a>). However, "fulfil" may mean, as in <a onclick="return mV('2Ti',4,5);">2Ti 4:5</a>, "<i>make full proof of</i> thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.
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<br><br><b>in the Lord</b>—The element in which every work of the Christian, and especially the Christian minister, is to be done (<a onclick="return mV('Col',4,7);">Col 4:7</a>; <a onclick="return mV('1Cr',7,39);">1Cr 7:39</a>; <a onclick="return mV('Phl',4,2);">Phl 4:2</a>).
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<p id="Col4_18"><b>18.</b> Paul's autograph salutation (so <a onclick="return mV('1Cr',16,21);">1Cr 16:21</a> ;<a onclick="return mV('2Th',3,17);">2Th 3:17</a>), attesting that the preceding letter, though written by an amanuensis, is from himself.
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<br><br><b>Remember my bonds</b>—Already in this chapter he had mentioned his "bonds" (<a onclick="return mV('Col',4,3);">Col 4:3</a>), and again <a onclick="return mV('Col',4,10);">Col 4:10</a>, an incentive why they should love and pray (<a onclick="return mV('Col',4,3);">Col 4:3</a>) 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 (<a onclick="return mV('Col',2,1);">Col 2:1</a>) he had in their behalf amidst his <i>bonds.</i> "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].
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<br><br><b>Grace be with you</b>—<i>Greek,</i> "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (<a onclick="return mV('Tts',3,15);">Tts 3:15</a>; <a onclick="return mV('Hbr',13,25);">Hbr 13:25</a>)
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