Colossians 4

David Lipscomb Commentary On Colossians 4Colossians 4:1 Masters, render unto your servants that which is just and equal; knowing that ye also have a Master in heaven.—He reminds them that the Master had said: “ All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.” (Matthew 7:12). If masters treated their servants with severity, so would God deal with them. The condition of slaves among the Greeks and Romans was indeed wretched in the extreme. They could expect neither justice nor equity. They could not appeal to the civil courts. The Holy Spirit gave them, through Paul, a law of justice and equity to govern Christian masters.Colossians 4:2 Continue steadfastly in prayer,—Paul takes it for granted that they do pray and he tells them that “ with prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all saints." Ephesians 6:18). “ Pray without ceasing.” (1 Thessalonians 5:17).

He was not urging long prayers, but the continuance of the habit of prayer.watching therein—In our persistent prayers our spiritual faculties must be in active exercise. We must, while we pray, be keenly alive to our own needs and dangers and the promises of God. [To be awake is to be alive in the fullest sense, to have all the powers of perception and action in readiness.

The activity of the soul in prayer is to be both energetic and incessant]with thanksgiving;—[This is a most appropriate accompani­ment, or surrounding element, of these watchful prayers. Ceaseless prayers combined with ceaseless praise was the atmosphere of Paul’ s spiritual life, and should be ours]Colossians 4:3withal praying for us also,-—He craved a place in their prayers as he had expressed his in their behalf. (Colossians 1:9). He had been a prisoner for years. He had hopes of ultimate freedom, and he believed in prayer for that object. (Philippians 1:19).that God may open unto us a door for the word,—“ The word” is the word of /God which Paul preached; and a door was wanted, in his present difficulties, through which that word may freely pass. (1 Corinthians 16:9; 2 Corinthians 2:12). With compas­sionate eagerness did he desire an open door, and even if it was for a tune barred and bolted in his face, he never despaired. He desired not prayer for his personal benefit or comfort, but for the removal of all external impediments to his preaching.to speak the mystery of Christ,—Were the door once opened, he would be able freely to preach the gospel to the Gentiles. for which I am also in bonds;—His preaching to the Gen­tiles was the real cause which led to his imprisonment.

He was now in the strange position of an “ ambassador in chains.” (Ephesians 6:19-20; Philemon 1:9-10).Colossians 4:4that I may make it manifest, as I ought to speak.—Some­times Paul felt that he might be affrighted so that he would not faithfully declare the truth in the way that he should. [The needs of the world and the grandeur of the gospel were to Paul an imperative necessity, leaving him no choice but compelling him as if by main force to preach the word wherever he could and at all cost. This felt necessity forced him to make this appeal for the help of their prayers.]Colossians 4:5 Walk in wisdom toward them that are without,—Walk with wisdom and prudence towards those who are not believers. [These not members of the church keenly watch the conduct of those claiming to be Christians.

It has always been so, and is true today. They watch our walk more than our talk, and judge and measure our talk by our walk. To benefit others spiritually, the chief qualification is not gifts, but character. The lives of Christians are the Bible the world reads. (2 Corinthians 3:2-3). We should see that the text is not corrupted or illegible. Live so that the more you are known the more you will be esteemed, so that those who are without and anxious would naturally seek you for help and guidance, and your judgment or reproof would carry with it the weight of a consecrated character.]redeeming the time.—Every Christian should seize and use well every opportunity to do good and promote the glory of Christ.Colossians 4:6 Let your speech be always with grace,—In conversation and discourse, be absolutely, at all times, and under all circum­stances, kind and gracious.

Evil, vicious conversation, that excites the lusts, passions, evil desires, often does more harm than many sinful deeds, and God forewarns that for all this men will be held to strict account.seasoned with salt,—Having force and character; not insipid, but pointed. There may be reference also to the preservative and purifying power of salt.

Let your speech be wholesome, not cor­ruptive. [As food is seasoned with salt and made pleasant and palatable, so let your speech, especially to those who are without, be not insipid nor coarse, but pleasant, pure, wholesome, and salutary.]that ye may know how ye ought to answer each one.—Paul wished the Colossians to know how to answer the false teachers in their disputes as well as how to win people to Christ by means of grace. It is a rare gift, but a needful one. Not only must our con­versation be opportune as regards the time; it must also be appro­priate as regards the person. The context shows that unbelievers are meant, although the rule holds good in all social intercourse. Kindness and point, and adaptation to the hearers— these char­acteristics of Christian speech— when supported by a wise walk and watchfulness for proper opportunities, will give power to the humblest believer.Colossians 4:7 All my affairs shall Tychicus make known unto you,—Paul was a prisoner in Rome, dependent upon the churches to render assistance unto him to live. They sent relief by mes­sengers, each church sending its own messenger.

Paul sent in turn messengers to the churches to let them know his condition, how the word of truth prospered, and to instruct the churches in the truth, and bring him word as to their condition. [The asso­ciation of Tychicus with Paul in his last journey to Jerusalem, attended with so many affecting circumstances and terminating in his long imprisonment, led to a devoted attachment on the part of Tychicus to Paul. At the time this epistle was written he was with Paul in his imprisonment at Rome, about to be sent home, in charge of Onesimus, on whose account the apostle sends a letter to Philemon.

In the interval between the first imprisonment in Rome and the second (2 Timothy), Paul revisits the Astatic churches— so it is inferred from 1 Timothy 1:3— and Tychicus rejoins him; for we find Paul proposing to send him to Titus in Crete (Titus 3:12), and finally sending him from Rome once mo/re to Ephesus (1 Timothy 6:12).]the beloved brother and faithful minister and fellow-servant in the Lord:—It is evident that he was one in whom Paul had implicit confidence. He speaks of him here and in Ephesians 6:22-23 as a faithful brother and minister. Tychicus is “ minister” not to Paul himself (Acts 19:22; Acts 13:5), but of Christ (1 Thessalonians 3:2), as Paul himself (Colossians 1:23; Colossians 1:25). He was the beloved and faithful minister and fellow servant in the Lord. [He was undoubtedly a lovable man because of his gracious demeanor and his tender solicitude for the welfare of the saints, and at the same time he was faithful in ministering the word of God, rebuking iniquity and comforting the penitent. Such men are rare. In them we see the delightful combination of loyalty to the word of God and seeking the comfort and blessing of the people of God.]Colossians 4:8whom I have sent unto you for this very purpose, that ye may know our state,—Paul sent them, not only to tell them of his condition and of the success of the gospel in Rome, but to learn all about their fidelity, their knowledge of the truth, and their condition.and that he may comfort your hearts;—He would comfort their hearts by teaching them the word of God, as well as favor­ably reporting Paul’ s condition. [The Colossians did not need consolation, but courage to stand against the wiles of the false teachers and be faithful to Christ and the gospel message.]Colossians 4:9together with Onesimus,—Onesimus was a slave of Phile­mon, of Colossae.

He had run away from his master. Paul met him in Rome, converted him to Christ, and returned him to Phi­lemon in company with Tychicus.the faithful and beloved brother,—Paul had learned to love and trust him, as “ my child, whom I have begotten in my bonds" as his “ very heart” for his goodness and his proved fidelity and helpful service to himself. (Philemon 1:10-13).

Greatly had he wished to retain him, but it was the servant’ s duty to return to his master.who is one of you.—It was a natural and kindly feeling that prompted this reference. Ties of neighborhood and early associa­tion, as well as those of kindred, are formed, and belong to the constituted framework of human life. (Acts 17:26). This claim of Onesimus is not destroyed by his being a slave at the very bottom of the social scale; nor was it forfeited by his conduct. Now that he has repented and returned, he was to be received by his fellow Christians as one of themselves.They shall make known unto you all things that are done here.—They would make known the work done by Paul and his companions in Rome, as well as what was done to him, and what was his condition and need. [There was, therefore, no need for any detailed account of Paul’ s circumstances. The solicitude of which he assumes these Colossian Christians (Colossians 1:8; Colossians 2:1) feel in his behalf shows how commanding and how great his influence over the Gentile churches had become.]Colossians 4:10 Aristarchus my fellow-prisoner saluteth you,—Aristar­chus was a Macedonian, had accompanied Paul in his return from Macedonia, (Acts 19:29). He accompanied Paul on his return to Jerusalem, as one chosen to go with him to carry the bounty of the Macedonian churches to the poor saints in Judea. (Acts 20:4).

He was with Paul when taken prisoner, and was either himself sent as a prisoner, or voluntarily accompanied him to Rome and remained with him during his imprisonment. (Acts 27:2). He was with Paul in his imprisonment, and sent saluta­tions and expressions of good will to the Colossian brethren. [We know nothing more of his services in behalf of the cause of Christ beyond this record of his assiduous and self-sacrificing attendance on Paul.

How much Paul, with his physical infirmi­ties, owed to such friendship, and how much the church owes on his account, we cannot tell. Those who may not have great gifts for public service may serve Christ most effectually often-time by serving his servants, by their private friendship and aid cheering the hearts and strengthening the hands of those on whom fall the heavier responsibilities of the churches’ care and strife, and who but for such timely assistance might haply sink beneath their burdens.]and Mark,—Mark, like Onesimus, “ who once was unprofitable” to his master (Philemon 1:11), had been aforetime unfaithful to Paul (Acts 13:13; Acts 15:36-41); which caused a serious breach between Paul and Barnabas. But now, and again at a later time, he is marked out by Paul as useful “ for ministering” (2 Timothy 4:11). Paul’ s firmness and fidelity in refusing, at whatever cost, to take with him an untrustworthy man, had, we may presume, helped to arouse Mark to a better spirit. [Notwithstanding all Paul’ s uncompromising sternness and the intenseness of his pas­sionate nature, there was no bitterness o/r suspiciousness, no cher­ishing resentment in his heart. Some men will never trust again a friend or servant who once, under any circumstances had failed them. But Paul shows a more Christian and wiser disposition.

As he bids others do, so he acts himself, “ forbearing one another, and forgiving each other.” (Colossians 3:13). As “ the Lord forgave” Peter who denied him, so Paul forgave Mark who had deserted him.

And by the way in which he commends him to the Colossian church, he shows how entirely Mark now has his approval and confidence.]the cousin of Barnabas—[Mark is called the cousin of Barna­bas by way of commendation. (1 Corinthians 9:6; Galatians 2:1; Galatians 2:9; Galatians 2:13). Mary the mother of John Mark was highly esteemed in the church at Jerusalem (Acts 12:12), and through her he may have been related to Barnabas.](touching whom, ye received commandments; if he come unto you, receive him),—[The formal charge to the Colossian church to “ receive him”— a kind of letter of commendation (2 Corinthians 3:1)— evidently shows that they had known of him as under Paul’ s displeasure, and were now to learn that he had seen reason to restore him to his confidence. In the epistle to Philemon, Mark is named, as of course, among his “ fellow-workers.” (Verse 24). In Paul’ s last epistle, written just a short while before his death, there is a touch of peculiar pathos in the charge to Timothy: “ Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering” (2 Timothy 4:11), from which he had once rejected him.]Colossians 4:11and Jesus that is called Justus,—This is the only mention of him. He was most likely a Jew of Rome, who had become a Christian, and the fact that he was found at this time by Paul’ s side says a great deal for his courage and faith, as well as for his largeness of heart. [If for no other reason, then, it was fitting that his name should be honorably mentioned.

His cognomen Justus attests his reputation among his fellow citizens for legal strictness and uprightness would make his attachment for Paul the more valuable. The surname Justus is found in Acts 1:23; Acts 18:7; and we learn from tradition that by it James the Lord’ s brother was known.]who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a com­fort unto me.—The juxtaposition of the two notices seems to indicate— what is itself likely— that the brethren who held aloof from Paul in “ envy and strife” (Philippians 1:15-20) were of the circumcision.

Out of them only Aristarchus, Mark, and Justus, as converts from Judaism, and as the only Jewish Christians in Rome of any prominence who stood by him as fellow workers and rendered him much encouragement and comfort in the Lord’ s work.Colossians 4:12 Epaphras,—All we know of Epaphras, we learn from the brief notices in this epistle. He had first preached the gospel to the Colossians, and perhaps to Laodicea and Hierapolis. He had come to Paul, apparently, to consult with him about the false teaching which threatened the peace of the church. He had in­formed him, too, of their love. It was his report which led to the writing of the epistle.who is one of you,—He was a native of Colossae. a servant of Christ Jesus, saluteth you,—[This title, which Paul uses several times of himself, is not elsewhere conferred on any other individual, except once on Timothy (Colossians 1:1), and probably points to exceptional service in the cause of Christ on the part of Epaphras.]always striving for you in his prayers,—[The striving in prayer was due to the zeal of Epaphras and the danger of the Colossians. The appropriateness of this phrase is felt by all to whom prayer is a reality, and to Epaphras this intense effort was ceaseless.]that ye may stand—This was the purpose and purport of the prayers.

Stand points to maturity fully assured. It appears that they needed a deeper spiritual insight and well-grounded conviction respecting the truth “as in Jesus.”perfect and fully assured—Perfect points to maturity; fully assured to permanent state of confident persuasion.in all the will of God.—[In everything that is the will of God, and indicates the sphere of completeness and confidence.

The tone of Epaphras’ prayer takes the tone from the errors which endangered the church he had founded.]+Colossians 4:13 For I bear him witness, that he hath much labor for you, and for them in Laodicea, and for them in Hierapolis.—Paul testifies that Epaphras had great zeal in behalf of the disciples at Colossae, Laodicea, and Hierapolis. These cities were of the Lycus Valley. Laodicea and Hierapolis were on opposite sides of the valley about twelve miles from Colossae. At all these places Epaphras had most likely preached, and was acquainted with them. His zeal for them was shown in the constant, earnest prayer he offered continually in their behalf. We ought to strive in prayer in behalf of those we would help. “ The supplication of a right­eous man availeth much in its working.” (James 5:16).

The rationalism of this age, that has permeated the church, has well- nigh destroyed faith in prayer. But it is the effective instrumen­tality to which Christians must come before they convert the world, or be fully blessed themselves.Colossians 4:14 Luke,— [This name occurs three times in the New Testa­ment. (Here; 2 Timothy 4:11; Philemon 1:24).

As there is every reason to believe that the man of these passages is the author of the Gospel of Luke and of Acts of Apostles, it is natural to seek the evidence in the book itself some traces of the connection with Paul, which these passages assume to exist; and although the name Luke does not occur in Acts, there is reason to believe that under the pronoun we, several references to Luke are to be added to the three already mentioned. Combining the traditional with the scriptural, we are able to trace the following outline of his life. He was born at Antioch in Syria, not of Jewish parents, for he is not reckoned among those “ who are of the circumcision” by Paul. (Colossians 4:11). The date of his conversion to Christ is uncertain. He was not among those “ who from the beginning were eyewit­nesses and ministers of the word” (Luke 1:1-2), or he would have rested his claim upon that ground. The ray of historical light falls on him as a follower of Jesus Christ when he joined Paul at Troas and shared his journey into Macedonia.

The sud­den transition to the first person plural (we) in Acts 16:10 is most naturally explained that the writer of Acts formed one of the company from this point. His conversion had taken place before, since he silently assumes his place in Paul’ s company with­out any hint that this was his first admission to the knowledge of the ministry of Christ.

As far as Philippi he journeyed with Paul and his company. The resumption of the third person (they) on Paul’ s departure from Philippi (Acts 17:1) shows that Luke was left behind. During the remainder of Paul’ s second missionary journey no further mention of Luke is made. But on the third journey the same indication reminds us that Luke is again in the company (Acts 20:5), having joined it at Philippi, where he had been left. With Paul he passed on to Jerusalem (Acts 20:5-6; Acts 21:18). Between the two visits to Philippi, seven years elapsed (A.D. 51 to 58), which Luke may have spent in Philippi, preaching the gospel.

There is one passage which, if it refers to Luke, must belong to this period: “ And we have sent together with him (Titus) the brother whose praise in the gospel is spread through all the churches.” (2 Corinthians 8:18). It is an opinion among some expositors that Luke was the companion of Titus on this mission.

If this be so, we are to suppose that during the three months of Paul’ s sojourn at Philippi (Acts 20:6). Luke was sent from that place on this mission; and the words whose praise is in all the churches enable us to form an estimate of his activity during the interval in which he has not been otherwise mentioned. The praise lay in the activity with which he preached the gospel. He again appears in the company of Paul in the journey to Rome. (Acts 27:1). He remained at his side during his first imprisonment (Colossians 4:14; Philemon 1:24); then during his second Roman imprisonment, the Second Epistle to Timothy (2 Timothy 4:11) shows that he continued faithful to Paul, and remained with him to the end of his affliction. After the death of Paul the acts of Luke are hopelessly obscure.

It is perhaps as Luke wished it to be. We only know while he stood faithfully by the side of his beloved Paul; when he departed the history of his faithful companion becomes hopelessly confused.

It is enough for us, so far as regards the Gospel of Luke, to know that the writer was the tried and constant friend of Paul, who shared his labors, and was not driven from his side by danger.]the beloved physician,—Of all Paul’ s friends none was dearer to him or more serviceable than Luke. [This suggests a lovable man, tender and true; a character profoundly welcome to the aching heart of the apostle.]and Demas salute you.—From the fact that Demas is men­tioned here without a word of praise while the others received commendations in various ways, many interpreters have concluded that already his true character was beginning to appear, and that Paul did not have full confidence in him. [During Paul’ s second Roman imprisonment, when troubles multiplied, and danger was imminent, Paul says: “ Demas forsook me, having loved this present world, and went to Thessalonica.” (2 Timothy 4:10). His departure and that of the others on whom Paul relied while in prison was one of the severest trials which he was called upon to endure.]Colossians 4:15 Salute the brethren that are in Laodicea,—Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colossae. Being near Colossae, the church would be exposed to the same perils.and Nymphas,—Of Nymphas we know nothing, except from this passage. He was obviously a man of influence in the com­munity and a worthy servant of the Lord.and the church that is in their house.—“ Their” evidently refers to Nymphas and his family. It was common enough for the church to meet in a private house since there were as yet no separate houses of worship. It is said that Priscilla and Aquila had such both in their house in Rome (Romans 16:5) and in Ephesus (1 Corinthians 16:19), and that Philemon had such in his house at Colossae (Philemon 1:2).

It was customary for the brethren who had large and convenient houses to gather portions of the whole community in these.Colossians 4:16 And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye also read the epistle from Laodicea.—The present epistle was to be read in the assembly of the church at Colossae and a copy sent to Laodicea and similarly read there. Compare the instruction to the Corinthians (2 Corinthians 1:1), which implies the sending of copies to neighboring churches. [It is generally be­lieved among Biblical scholars that Ephesians was designed also for the other churches in the same province.

This conclusion is based on the belief that, although it is addressed “ to the saints that are at Ephesus,” the metropolis of the Roman province of Asia which included Laodicea and Colossae, it was probably de­signed for other churches in the same province—“ the faithful in Christ Jesus.” If so, it is quite conceivable that Paul gave orders to Tychicus to leave at Laodicea for the church there a copy of the epistle to the Ephesians. And this copy would be “ the epistle from Laodicea” which Paul desired the Colossians to read. This desire grew out of the fact that the two epistles, though closely related in thought and phraseology, are quite distinct. Each sup­ports the other. The one to the Ephesians deals chiefly with the church; that to the Colossians expounds the dignity and work of Christ, and rebuts certain special errors. This suggestion is so free from objection, and meets so well all the facts of the case, that with our scanty information we may accept it as probable.]Colossians 4:17 And say to Archippus,—Archippus is mentioned else­where only in Philemon. (2).

The words “ say to” suggest that he was close at hand to hear what was said; and was therefore probably a member of the church at Colossae. And this agrees with his relation to Philemon, who also seems to have been a Colossian.

Archippus was called a “ fellow-soldier” (Philemon 1:2) of Paul, which suggests that he had shared with Paul the perils of Christian work. And this agrees with the work “ in the Lord” mentioned here.Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.—He sends this caution to Archippus, who seems to have been sent on a mission to them, and warns him to be careful that he fulfil it. Do faithfully and well what the Lord had sent him to do.Colossians 4:18 The salutation of me Paul with mine own hand.—It was customary for Paul to have an amanuensis to write for him. He placed the signature himself and thereby conveyed a salutation written by his own hand. This appears to have been his usual practice, for of it he says: “ which is the token in every epistle; so I write.” (2 Thessalonians 3:17). It was the evidence that each was the expression of his mind as guided by the Holy Spirit.

The endorsement with his name is followed by a request singularly pathetic in its abrupt brevity.Remember my bonds.—To remember his bonds was to pray for him in his bonds. [The petition helps us to conceive how heavy a trial Paul felt in his imprisonment, to be as little as he said about it, and bravely as he bore it. He wished their remem­brance, too, because his bonds added weight to his words.

His sufferings gave him a right to speak. He wished their remem­brance because his bonds might encourage them to steadfast en­durance if need for it should arise. He points to his own suffer­ings, and would have them take heart to bear their lighter crosses and fight their easier battles.]Grace be with you.—There is no richer word than grace, for it carries in it all of God’ s love as seen in the gift of his Son for us. [We began with grace, we are kept by grace, and it is grace that will bring us home at last.][The personal details of Col 4:7-17 link the doctrinal and practical teaching of this epistle with the actual life of Paul. They remind us that the gospel is not a mere abstract truth, but touches the everyday life of actual men. This historic setting of the gospel, which we find in many casual notices in Paul’ s epistles and in the narrative of the book of Acts, furnishes proof of the historic truth of the statements on which the gospel rests. It also helps us, by reproducing surroundings and the inner and outer life of Paul, to understand and better appreciate the thought embodied in the doctrinal parts of his epistles. Time spent in bringing together, and endeavoring to interpret, these scanty notices will bear abun­dant fruit in a clearer conception of his inner thought and of the gospel which permeated and moulded and ennobled his entire inner and outer life.]

Verse 1 Colossians 4 The epistle moves quickly to its conclusion in these 18 verses. First, there is the conclusion of the instruction on reciprocal relationships (Colossians 4:1), followed by a brief paragraph on prayer and Christian conduct (Colossians 4:2-6); next, Paul mentions affairs pertaining to himself and his imprisonment (Colossians 4:7-9); then comes the paragraph regarding greetings from and greetings to various persons (Colossians 4:10-17); and finally there stands the apostolic autograph, salutation and benediction (Colossians 4:18). Masters, render unto your servants that which is just and equal; knowing that ye also have a master in heaven. (Colossians 4:1) Paul had just concluded (Colossians 3:22-25) a far longer instruction on the duties of slaves, an emphasis which was probably due to the fact of Onesimus, along with both the letter to Colossians and Philemon, being returned to his master in Colossae. The success of both Paul’s letters, as well as the successful reestablishment of Onesimus in his former home, is strongly indicated by the historical preservation of these two sacred letters. Paul did not here dwell very long on the duties of masters, because at the same time he was sending Philemon a personal letter devoted to reconciling the situation with his erstwhile runaway slave, now returned. Nielson stated that “To give their slaves that which is just and equal is really advice to the master to free his slaves."[1] It may be doubted, however, that either Paul or Philemon understood those words in exactly that sense. To have established a rule of freeing all slaves who became Christians would have precipitated a rush of thousands of slaves into the church, resulting in the degeneration of the whole Christian religion into a political party dedicated to social change; and such a thing as that, true Christianity never was, or never could be. Despite this, however, these very letters planted the seeds of love, kindness and justice in people’s hearts, leading eventually to the total destruction of the whole institution of slavery. Just and equal … “The substantive here translated equal has the sense either of equity or equality."[2] Some have therefore believed it should be rendered “equality” in this place; but Peake indicated that even if translated “equality,” it would not have the same meaning of the equality conferred by emancipation, giving the true meaning as, “The master should regulate the treatment of his slave, not by caprice, but by equity."[3][1] John B. Nielson, Colossians in Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 421. [2] Alfred Barry, Ellicott’s Commentary on the Holy Bible, Vol. III, Philippians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 116. [3] A. S. Peake, Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 543,544. Verse 2 Continue steadfastly in prayer, watching therein with thanksgiving.Continue in prayer … The meaning here is that the Christian should never stop praying, and not that his prayers should be interminable. Importunity in prayer was taught by Christ in two of his most beautiful parables, namely, those of the friend at midnight, and of the unjust judge (Luke 11:5 ff Luke 18:1 ff). Watching thereunto… Findlay assures us that the meaning of “watching” here is that of “wakefulness,” affirming: To be awake is to be alive in the fullest sense, to have all the powers of perception and action in readiness. The activity of the soul in prayer is to be both energetic and incessant.[4]With thanksgiving … Paul, more than any other, stressed the need of thankfulness “in all things.” See further comment on this above, under Philippians 4:6. ENDNOTE: [4] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 209. Verse 3 Withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds.Praying for us … Much as Paul prayed for others, he himself felt the need of the supporting prayers of brethren in Christ. That God may open … As Nielson reminded us, “This reminds us that even though the spread of the gospel is under divine direction (Acts 16:7), it is also subject to satanic hindrances (1 Thessalonians 2:18)."[5]The mystery of Christ … See other Pauline references to “the mystery” (Ephesians 1:9 Ephesians 3:3 Ephesians 3:9; Colossians 1:26-27; 1 Timothy 3:9 1 Timothy 3:16, etc.). For which I also am in bonds … One of the salient features of the mystery stressed so often by Paul was that of God’s purpose of inclusion of the Gentiles in one body with the Jews as children of God; and specifically, it was for that very conviction that Israel hated Paul and created the mob scene which led directly to his imprisonment (Acts 22:2 ff). ENDNOTE: [5] John B. Nielson, op. cit., p. 422. Verse 4 That I may make it manifest, as I ought to speak.Paul was deeply concerned that his speech should always be effective in making known the mystery of Christ; and, if a preacher of Paul’s eloquence and power solicited prayers regarding the manner of his speaking, how much more should every preacher in all ages be mightily concerned about “how” he ought to speak? While dwelling upon this thought, it occurred to the great apostle that the manner of every Christian’s speaking “to those without” is also a matter of the most urgent concern; and, in keeping with that consideration, he added the next two verses. Verse 5 Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.Them that are without … The reference here is “to non-Christians, those without the church."[6]Redeeming the time … is somewhat of an idiomatic expression, meaning “buying up the opportunities,” “taking advantage of all occasions for doing good,” etc. Here again, in this passage, is encountered the startling likeness and subtle differences in this passage and the parallel in Ephesians 5:15. As Barry said: There the “strictness” and “wisdom” are to guard against excess or recklessness within; here the “wisdom” is to watch against external dangers and make full use of external opportunities.[7]Speech … with grace … Some think this means divine grace, but Peake is confident that the Greek text denies this, affirming that the meaning is “speech that is pleasant, marked by sweetness and courtesy, that their conversation may impress favorably the heathen."[8]Seasoned with salt … Despite the fact of most commentators denying it, there is perhaps included here some reference to the judicious use of humor, or wit, in the Christian’s speech. Among the Greek classical writers, “Salt expressed the wit with which conversation was flavored”;[9] and this student has encountered no compelling reason why the same meaning should not be understood here. How ye ought to answer … The admonition here is most similar to that given by the apostle Peter who commanded: Sanctify in your hearts Christ as Lord: being ready always to give an answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear (1 Peter 3:15). [6] A. S. Peake, op. cit., p. 544. [7] Alfred Barry, op. cit., p. 116. [8] A. S. Peake, op. cit., p. 544. [9] Ibid., p. 545. Verse 7 All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant of the Lord: whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.All my affairs … Here, through Colossians 4:9, Paul added some very personal words, explaining how the messengers with whom he was sending the epistle would be able to fill in all details regarding how things were going with Paul and to comfort the Christians at Colossae. Tychicus … The high praise for this companion of Paul justifies a little further attention to this beloved New Testament character, thus: Tychicus was an Asian, perhaps an Ephesian, who went with Paul to Jerusalem with the collection (Acts 22:4 ff; 1 Corinthians 16:14), and was possibly one of those appointed by the various churches to convey the money to the Christians in Jerusalem. He carried the epistle to the Colossians and that of the Ephesians to their destinations, and if, as is often thought, Ephesians was a circular letter, he carried it to other churches as well.[10] Lockyer also pointed out that “Tychicus also had a mission to fulfill in Crete (2 Timothy 4:12; Titus 3:12)."[11] Paul spoke of this brother in the very highest terms of praise and appreciation. Whom I have sent unto you … “This is epistolary aorist,"[12] meaning that at the time when the Colossians would be reading this, it would be true that Paul had already sent him; thus, the actual meaning of this clause is that “I am sending Tychicus unto you.” [10] The New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 1302. [11] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 332. [12] A. S. Peake, op. cit., p. 545. Verse 9 Together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that are done here.Onesimus … This man was the slave of Philemon. He had gone AWOL from his master Philemon’s home in Colossae, but some circumstance had thrown him into association with Paul in Rome, where he became a Christian. It comes to view here that Paul was sending him back, but with a marvelous new status. Now, he is: The faithful and beloved brother … Furthermore, he enjoys an equal status with Tychicus, both of whom are commissioned to tell the Colossians all of the news regarding the apostle. For further teaching of the New Testament regarding Onesimus and Philemon, see Paul’s letter, Philemon. As Peake said, “Paul’s word here that Onesimus `is one of you’ enables us to infer that Colossae was the home of Philemon."[13]ENDNOTE: [13] Ibid. Verse 10 Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin of Barnabas (touching whom ye received commandments; if he come unto you, receive him), and Jesus that is called Justus, who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me.Aristarchus my fellow-prisoner …This man, a Jew of Thessalonica, is first mentioned in the New Testament in Acts 19:22, where it is reported that, along with Gaius, he was dragged into the theater at Ephesus. When the riot was over and Paul left Ephesus, Aristarchus went with him (Acts 20:4), appearing again as one of the committee in charge of Paul’s collection for Jerusalem. Presumably, Aristarchus remained with Paul continuously; because, after the two-year imprisonment at Caesarea, Luke reveals that Aristarchus was “with us” in the long voyage to Rome (Acts 27:2). The deduction has been made, “Whether voluntarily or involuntarily, Aristarchus really shared Paul’s imprisonment,"[14] a deduction that is suggested, or demanded, by the words “my fellow-prisoner.” He is mentioned again in Philemon 1:1:24. Mark, the cousin of Barnabas … For a somewhat extensive discussion of this character, author of the gospel that bears his name, and a principal in the dispute between Paul and Barnabas (Acts 15:37 ff) due to his having deserted the missionaries in Perga of Pamphylia (Acts 13:3), please see (in this series of commentaries) the introduction to the Gospel of Mark. Touching whom ye received commandments … This, according to Dummelow, refers “to commands they must have received at an earlier time."[15]If he come unto you, receive him … As Lipscomb said, “This recommendation is somewhat of a church letter,"[16] showing that the old breach between Paul and Barnabas regarding Mark had long been healed, Mark appearing in this passage as a definite comfort to the apostle. Jesus that is called Justus … It is very curious that so soon after our Lord’s ascension there should have been a Christian named “Jesus” whose surname, “The Just One,” is one of the titles of our Lord.[17] Nothing at all is known of this man, except what is stated here, there being no other reference to him in the New Testament. Who are of the circumcision … This means that Aristarchus, Mark and Justus were “of the circumcision,” that is, Jews, with the undeniable implication that Luke, mentioned a moment later in Colossians 4:14, was not a Jew, the same being the strongest evidence that Luke was a Gentile. These only are my fellow-workers unto the kingdom of God … The words “are my” are italicized, meaning they are not in the Greek; so it is proper to read this sentence without them. These only … There is infinite pathos in these tragic words. Paul’s concern for the salvation of many Jews in the great Roman capital had been frustrated and defeated. Of all the Jews in Rome, “these three …!” As Hendriksen expressed it: It must not escape our attention that the apostle’s statement with reference to these three men as the only Jewish-Christian fellow-workers who had been a comfort to him implies deep disappointment with other people of his own race.[18]Men that have been a comfort unto me … We are indebted to Findlay for the amazing fact that the word here rendered “comfort” comes from a Greek word meaning “soothing relief,” the same Greek word chosen as the name of a widely used medicine for children, “paregoric."[19] This is a medical term, and one of those “peculiar” words found only in this epistle. Perhaps Paul had been extending his vocabulary somewhat through his association with the “beloved physician, Luke.” [14] Alfred Barry, op. cit., p. 116. [15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 984. [16] David Lipscomb, A Commentary on the New Testament Epistles, Vol. IV (Nashville: The Gospel Advocate Company, 1964), p. 312. [17] Alfred Barry, op. cit., p. 117. [18] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 190. [19] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 213. Verse 12 Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God. For I bear him witness that he hath much labor for you, and for them in Laodicea, and for them in Hierapolis.All of the comment on these two verses, almost, pertains to this distinguished worker who appears to have been a preacher and teacher for all three towns in the tri-cities mentioned here. Lockyer called him “a giant of prayer,” saying that: It is in his prayer ministry that Epaphras is conspicuous; he knew how to lay all before the Lord … that the saints might be perfect and complete. He “strove earnestly in his prayers.” He brought to Paul in Rome the report on conditions at Colossae that prompted this epistle. Like Epaphras, all of us should be concerned with the spiritual welfare of others[20]Certainly, there must have been something extraordinary about the prayers of Epaphras, because, as Guthrie noted, “The word used is agonize, which may be some kind of allusion to the prayers of our Lord in Gethsemane. That kind of praying ranks a man high in spiritual nature."[21]Servant of Christ … Paul must have meant something very high and holy by this. It is a title used by James and Jude (in their epistles), as well as by Paul himself, but given by him only to Timothy (Philippians 1:1), and to Epaphras here.[22][20] Herbert Lockyer, op. cit., p. 110. [21] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1153. [22] Alfred Barry, op. cit., p. 117. Verse 14 Luke, beloved physician, and Demas salute you. For a brief biographical sketch of Luke, see my Commentary on Luke, Introduction. Only in this place in the New Testament is Luke referred to as a doctor, or physician. Nevertheless, the undeniably medical cast of his vocabulary is a total corroboration of what is stated here. And Demas salute you … As Peake said: Demas’ being mentioned here without commendation is commonly explained as due to a foreboding of Paul that he would turn out badly, suggested by the reference in 2 Timothy 4:10.[23]Harry Emerson Fosdick preached a sermon on the three New Testament references to Demas, calling them three points that enable the plotting of the parabola of Demas’ life. The sermon is interesting enough but founded on a misconception. Philemon and Colossians were written at the same time and carried by the same messenger; and in the letter to Philemon, Demas is mentioned as a “fellow-laborer,” and even before Luke! Still, it is tragic truth that Demas fell from whatever eminence he enjoyed in these passages, the reference in Timothy revealing that he forsook the apostle, “having loved this present age.” There is an old tradition to the effect that he became the owner of a brothel in Dalmatia. ENDNOTE: [23] A. S. Peake, op. cit., p. 546. Verse 15 Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house.This reveals, of course, the existence of a church in Laodicea; but it is not known why Paul singled out Nymphas, the name of whom might be feminine (Greek margin in English Revised Version (1885)), thus justifying the rendition in some translations as “the church that is in her house.” It is not wise to make anything out of this because, as Peake said, “The word may be either masculine or feminine."[24]ENDNOTE: [24] Ibid. Verse 16 And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye also read the epistle from Laodicea.One of the important revelations from this is that Paul’s letters, and presumably those of other sacred writers, were widely circulated and passed among the churches; nor can there be any confidence that any more than a fraction of Paul’s letters were preserved. It was God’s providence alone that preserved for us the writings which make up the sacred canon of the New Testament; and we should believe that the overruling of an all-wise providence entered into which letters were lost and which were preserved. Dummelow and others believe that the epistle to the Laodiceans mentioned here might be our canonical epistle to the Ephesians. It is impossible to settle the question, but these two comments are added because they represent learned and consecrated opinion on it. Wiess argues that (the epistle to the Laodiceans) cannot be the epistle to the Ephesians, for that was sent at the same time as this, and therefore Paul could not have sent salutations to Laodicea in this epistle. But this is natural if Ephesians was a circular letter (and the absence of salutations is difficult to explain otherwise), and if this letter was to be passed on to Laodicea[25]The epistle to the Laodiceans is perhaps our Epistle to the Ephesians[26][25] Ibid., p. 547. [26] J. R. Dummelow, op. cit., p. 984. Verse 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.Archippus may have been at Laodicea, but, as Peake said, “probably not,” as otherwise he would have been mentioned along with Nymphas in Colossians 4:15.[27]This verse establishes the principle that a church is responsible for admonishing and encouraging ministers, nor is it evident here that Archippus was in any way standing in special need of encouragement. From Philemon 1:1:2, where Archippus is mentioned along with Philemon and Apphia in a manner suggesting that he may have been their son, it is also concluded that Archippus had had previous service together with Paul.[28]Several interesting speculations have risen around the name of Archippus, but they are of no value. [27] A. S. Peake, op. cit., p. 547. [28] The New Bible Dictionary, op. cit., p. 77. Verse 18 The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.This apostolic autograph and salutation served to authenticate the epistle. From this, Macknight reasoned that Paul knew the Colossians and that they knew him and his handwriting, else this autograph would not have meant anything. The brevity of this salutation was probably due to the fact that with a chain on his hand Paul might have found the writing of even these few words a painful and difficult task. The placement of the utterance, “Remember my bonds,” seems even to suggest this thought. How much the Gentiles owe to the patient zeal and labors of this beloved apostle can never be known until the redeemed of all ages shall greet him around the throne of God and of the Lamb.

“THE EPISTLE TO THE "

Chapter Four

IN THIS CHAPTER

1. To consider the importance of prayer, and proper conduct toward those who are not Christians

2. To appreciate the value of God’s “second string”, those workers in the kingdom who assisted key players like Paul and contributed so much to the spread of the gospel

SUMMARY Paul concludes his section on “The Christian Solution” as an alternative to the heresies being proposed at Colosse with exhortations to prayer and proper conduct. His desire is that they devote themselves to prayer with vigilance and thanksgiving. A special request for prayer in his behalf is made, that God might give him an open door for the word of God, and that he might make the mystery of Christ known. Their own conduct is to be with wisdom toward outsiders, making good use of their time. This includes speaking with grace, knowing how one ought to answer others (Colossians 4:1-6).

Paul then mentions several companions, starting with Tychicus and Onesimus who were evidently the bearers of this epistle, and who would inform them of Paul’s circumstances. Special greetings are also sent from brethren with Paul. These included three Jewish brethren (Aristarchus, Mark, Jesus called Justus), a brother who was from Colosse (Epaphras), a beloved physician (Luke), and one we know from another epistle (Demas, cf. 2 Timothy 4:9) who later forsook Paul (Colossians 4:7-14).

Finally, greetings are sent to those in Laodicea and the church meeting in the home of Nymphas, along with a charge to exchange epistles with the church in Laodicea. With a final exhortation for Archippus to fulfill his ministry, Paul signs off using his personal signature, asking that they remember his chains, and praying for grace on their behalf (Colossians 4:15-18).

OUTLINE

I. TO PRAYER AND PROPER CONDUCT (Colossians 4:2-6)

A. DEVOTE TO PRAYER (Colossians 4:2-4)1. Continue earnestly in prayer, being vigilant with thanksgiving (Colossians 4:2) 2. Pray for ministers of God, like Paul (Colossians 4:3-4) a. That God would open a door for the Word (Colossians 4:3 a) b. That Paul would make the mystery of Christ manifest (Colossians 4:3-4)

B. CONDUCT (Colossians 4:5-6)1. Walk in wisdom toward outsiders, making the most of your time (Colossians 4:5) 2. Speak with grace, properly answering each one (Colossians 4:6) II. PAUL’S (Colossians 4:7-14)

A. OF HIS (Colossians 4:7-9)1. Tychicus (Colossians 4:7-8) a. A beloved brother, faithful minister, and fellow servant in the Lord (Colossians 4:8 a) b. Sent by Paul to inform them of his circumstances, and to comfort their hearts (Colossians 4:8-9) 2. Onesimus (Colossians 4:9) a. A faithful and beloved brother, from Colosse (Colossians 4:9 a) b. He also will inform them of Paul’s circumstances (Colossians 4:9 b)

B. FROM HIS FRIENDS (Colossians 4:10-14)

1. From Aristarchus, a fellow prisoner (Colossians 4:10 a)
2. From Mark, a cousin of Barnabas, whom they are to welcome if he comes (Colossians 4:10 b)
3. From Jesus, called Justus, who together with Aristarchus and Mark are Paul’s only fellow workers for the kingdom of God who are of the circumcision (Colossians 4:11)
4. From Epaphras (Colossians 4:12-13) a. One of their number at Colosse (Colossians 4:12 a) b. A servant of Christ in their behalf (Colossians 4:12 b)

1. Laboring fervently for them in prayers
2. Praying that they may stand perfect and complete in all the will of God c. Paul bears witness of his great zeal (Colossians 4:13)
3. For those at Colosse (Colossians 4:13 a)
4. For those in Laodicea and Hierapolis (Colossians 4:13 b)

5. From Luke, the beloved physician (Colossians 4:14 a)
6. From Demas (Colossians 4:14 b)

III. REMARKS (Colossians 4:15-18)

A. (Colossians 4:15-17)1. Greet the brethren (Colossians 4:15) a. Those who are in Laodicea (Colossians 4:15 a) b. Nymphas and the church in his house (Colossians 4:15 b) 2. Exchange epistles (Colossians 4:16) a. Once this epistle is read, see that it is read in the church of the Laodiceans (Colossians 4:16 a) b. You also read the epistle from the church in Laodicea (Colossians 4:16 b) 3. A charge to Archippus, that he take heed to his ministry received from the Lord, and to fulfill it (Colossians 4:17)

B. A SIGNOFF (Colossians 4:18)1. Salutation written by his own hands (Colossians 4:18 a) 2. A plea to remember his chains (Colossians 4:18 b) 3. A prayer that grace be with them (Colossians 4:18 c)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Exhortations to prayer and proper conduct (Colossians 4:2-6)
• Paul’s companions (Colossians 4:7-14)
• Concluding remarks (Colossians 4:15-18)

2. In calling them to earnest prayer, what four things does Paul ask of them? (Colossians 4:2-4)

• That they pray with vigilance
• That they pray with thanksgiving
• That they pray for God to provide an open door for the word
• That they pray for him to be able to make the mystery of Christ manifest

3. How were they to walk? (Colossians 4:5)

• In wisdom toward outsiders, making good use of their time

4. How were they to speak? (Colossians 4:6)

• With grace, knowing how to answer each one

5. How is Tychicus described? Why was Paul sending him? (Colossians 4:7-8)

• A beloved brother, faithful minister, and fellow servant in the Lord
• To inform them of Paul’s circumstances and comfort their hearts

6. How is Onesimus describe? What was Paul sending him? (Colossians 4:9)

• A faithful and beloved brother, one of them
• To make known the things happening in Rome

7. What three men were Paul’s only fellow workers for the kingdom of God who were of the circumcision, i.e. Jews? (Colossians 4:10-11)

• Aristarchus, Mark, Justus

8. What is said about Epaphras in relation to the churches in Colosse, Laodicea, and Hierapolis? (Colossians 4:12-13)

• Labors fervently for them in prayer, that they might stand perfect and complete in all the will of God
• Has a great zeal for them

9. Who else sends greetings? (Colossians 4:14)

• Luke, the beloved physician, and Demas

10. To what two groups does Paul send greetings? (Colossians 4:15)

• To the brethren in Laodicea
• To Nymphas and the church in his house

11. What was to be done with the epistle after it had been read to the church? (Colossians 4:16)

• It was to be read to the church of the Laodiceans

12. What was to be done with an epistle coming from Laodicea? (Colossians 4:16)

• They were to read it

13. What special charge does Paul tell them to give to Archippus? (Colossians 4:17)

• Take heed to fulfill the ministry received from the Lord

14. How does Paul confirm that this epistle was from him? (Colossians 4:18)

• By writing his name in his own hand

15. What final request does Paul ask of the Colossians? (Colossians 4:18)

• Remember my chains

16. What final prayer does Paul offer in behalf of the brethren? (Colossians 4:18)

• Grace be with you

Questions by E.M. Zerr On Colossians 41. What are masters commanded to give ? 2. Does this refer to temporal masters? 3. What fact is mentioned as motive for them ? 4. In what were they to continue? 5. What must they do as well as pray ? 6. For whom should they pray? 7. Why did Paul ask interest in their prayers ? 8. What did he wish to speak ? 9. Why be concerned about this door? 10. Explain the cause of Paul’s bonds. 11. What was his wish about the mystery? 12. For whose consideration should we use wisdom? 13. How must the time be used ? 14. How guard the speech ? 15. What is the use of salt? 16. What should we know how to accomplish? 17. Tell Paul’s estimate of Tychicus. 18. What service was he to render at this time ? 19. For what purpose is he to be sent to them ? 20. Name another brother associated with him. 21. What was to be their message? 22. Was Paul alone in his bonds ? 23. What relative of Barnabas was with Paul? 24. Had Paul always been favorable toward him ? 25. How does he wish him to be treated now? 26. On what scriptural grounds could Paul have changed? 27. Of what nationality was this Justus? 28. What had they been to Paul ? 29. In what cause had they helped him? 30. What other citizen of theirs was with him? 31. How did he show his interest in them? 32. State his desire for their religious standing. 33. Give Paul’ s testimony that was for his credit ? 34. What was Luke’ s profession? 35. Does Paul discount his profession? 36. Are such practitioners necessarily frauds? 37. Show Luke’ s connection with this letter. 38. Did Demas always remain faithful? 39. Can one be faithful and love the world? 40. What brethren also are given respectful mention? 41. Tell what is commanded regarding them. 42. What was in the house of Nymphas? 43. How many are required to compose a church? 44. What should first be done with this epistle? 45. How should it next be used? 46. What further reading is required of them? 47. To whom does Paul send personal word ? 48. From whom had he received his ministry? 49. Who signed this epistle ? 50. What would he have them bear in mind ?

Colossians 4:1

Colossians 4:1. Masters who become disciples were under the authority of Christ as well as were their servants, hence were given instructions as to the proper treatment to be accorded them. Just and equal means they should furnish their servants with such wages as their labor deserved and their needs required. Remembering that they have a Master in heaven should prevent them from being unduly severe with their own servants, and cause them not to withhold from them their just dues.

Colossians 4:2

Colossians 4:2. To continue in prayer denotes a life that is devoted to God, and that makes all activities for Him the subjects of Prayer. Prayer has to do with one’s attention to the Lord, and watching pertains to the care a disciple will have as to his own conduct. Thanksgiving is appropriate because of the consideration God gives to the faithful child of His.

Colossians 4:3

Colossians 4:3. Withal is defined “at the same time” by Thayer, which connects this verse with the preceding one. As they “continue” in prayer for themselves, Paul wishes them to include a prayer for him. Not for his personal benefit, but for the work of Christ in which he is engaged. He wished for a door of utterance, meaning an opportunity for speaking the mystery (Gospel) of Christ. For which refers to this mystery or Gospel, meaning that his bonds or chain was upon him because he wished to preach the Gospel, which was displeasing to so many Jews and others.

Colossians 4:4

Colossians 4:4. A mystery is anything that is not known, whether complicated or simple in its character. Paul refers to the mystery of the Gospel in the preceding verse, now in this he wishes to be able to make it manifest or known to those with whom the “door of utterance” would bring him into contact.

Colossians 4:5

Colossians 4:5. Walk in wisdom. Let the conduct be according to good judgment, considering the effect it will have upon them that are without, meaning the ones who are not in the church. The people of the world often have a better knowledge of how Christians should live than we realize. Redeeming the time means to make good use of our time, by devotion to the things that will build up a character acceptable to God.

Colossians 4:6

Colossians 4:6. The instructions in the preceding verse have special reference to the bodily conduct of disciples, and the present one pertains to their language in conversation with others. Grace is from CHARIS, and it is used in the New Testament with reference to both the Lord’s dealings with man, and to the dealings of men with each other. When used in the latter sense, it is defined by Thayer as follows: “Sweetness, charm, loveliness; goodwill, lovingkindness, favor.” Salt has the quality of preserving that with which it comes into contact, and also of rendering it mere agreeable to the taste. Our verse means that by proper talk with people on the outside of the church, disciples may be true to the Gospel teaching, and yet not give unnecessary offense. Such a rule or attitude towards others will show that a disciple knows how to answer every man, and thus his good influence may be preserved as with salt.

Colossians 4:7

Colossians 4:7. Thayer says Tychicus was “an Asiatic Christian, friend and companion of the apostle Paul.” Funk and Wagnalls New Standard Bible Dictionary gives the same information, with additional notes that he carried the epistle of Paul to the Ephesians, and the same would apply to the present leller. It should be kept in mind that all Paul’s epistles were sent by messengers, since there were no postal arrangements for carrying private letters such as exist in our times. When delivering the epistle to the Colossians, Paul expected Tychicus to give information as to the personal circumstances that his work in the Gospel had caused.

Colossians 4:8

Colossians 4:8. Same purpose refers to the subject of welfare mentioned in the preceding verse. Tychicus was to inform the Colossians of the state of Paul, and he wished also to learn that of them. Comfort your hearts. Thayer defines the Greek for the first word, “to encourage, strengthen.” In spite of the restricted situation surrounding the apostle, there was much in which to rejoice,- because of the great amount of good that he was doing for the Gospel’s sake.

Colossians 4:9

Colossians 4:9. Onesimus was the runaway slave of Philemon (Philemon 1:10-16) who got in company with Paul in Rome and was persuaded to obey the Gospel. His master being a resident of Colosse, lie was sent back there with Tychicus as the epistle of Paul was sent to the church in that city. Who is one of you pertains both to his being a resident of the city, and also a brother in Christ. He was expected to join with Tychicus in reporting on the state of Paul.

Colossians 4:10

Colossians 4:10. A number of brethren were in Rome when Paul composed this epistle, and many of them joined in sending friendly greetings to the Colossians. Aristarchus was a citizen of Thessalonica (Acts 27:2), who became a traveling companion of the apostle (Acts 19:29 Acts 20:4). He became a fellow-laborer with Paul (Philemon 1:24), and because of his zeal in the work he was finally taken captive by the authorities and made his fellow-prisoner as our verse states. Marcus is another form for Mark, who was in Rome, having been restored to the confidence of the apostle (2 Timothy 4:11). Sister’s son is from , which Thayer defines, “a cousin.” The Englishman’s Greek New Testament renders the phrase, “Mark, the cousin of Barnabas.” Ye received commandments.

We are not told what those orders were, but the necessary inference is that they pertained to the attitude that was to be shown toward Mark. That accounts for the instruction to receive him if he came to Colosse.

Colossians 4:11

Colossians 4:11. This Jesus is distinguished from others of the same name by giving us his surname; called [surnamed] Justus. Of the circumcision means they were Jews converted to the Gospel. These only refers to the Jewish Christians mentioned in this and the preceding verse. They were the only ones of that nationality who were fellow-workers with Paul, and who thus had been a comfort to him. Certain Gentile converts also co-operated with him, some of whom have been already mentioned, and others will be named later in this chapter.

Colossians 4:12

Colossians 4:12. Epaphras had been associated with the church at Colosse, but when this epistle was written, he was in Rome and a prisoner on behalf of the Gospel. This is indicated in Philemon 1:23, where Paul calls him his “fellow-prisoner.” He joined in sending salutations to the Colossian brethren. Laboring . . . . in prayers for the “home congregation” was a natural thing because of his personal interest in those brethren. Perfect and complete mean about the same if used separately in various places. In the present use of the words, the former means to be fully developed, and the latter shows why; that it is because they would be fully supplied with necessary spiritual principles.

Colossians 4:13

Colossians 4:13. Laodicea and Hierapolis were cities not far from Colosse, and Epaphras had expressed a fervent interest in the disciples at those places.

Colossians 4:14

Colossians 4:14. Luke was a physician by profession, but became a devoted companion of Paul, both in his travels and also in his tribulations at Rome. He is also the writer of the Gospel record bearing his name in the heading, and of the book of Acts (Luke 1:3; Acts 1:1). Demas was yet in Rome and devoted to the apostle also at the time this letter was written; he deserted him afterward (2 Timothy 4:10).

Colossians 4:15

Colossians 4:15. The salutations of this verse are general as a whole, but Paul makes some specifications. Laodicea is mentioned in verse 13, and Nymphas was a disciple in that city. The original for house sometimes means “the inmates of a house, the family.” This disciple had a group of others in his house who composed the church in that city, and Paul sends greetings to it through the Colossian brethren.

Colossians 4:16

Colossians 4:16. Laodicea was not far from Colosse, and Paul directed the brethren to read this epistle among themselves first, then pass it on to the brethren at Laodicea to be read by them. There is some uncertainty as to what epistle is meant that was to come from. Laodicea, but whatever it was, the brethren at Colosse were instructed to read it. The common conditions in these two churches were such as to make the two epistles appropriate for both.

Colossians 4:17

Colossians 4:17. Archippus is described by Thayer as, “a certain Christian at Colosse.” He was a teacher in the church there, and Paul sends this exhortation to him to be expressed by the brethren on behalf of the apostle. The ministry means the service of teaching that the Lord had delivered to him.

Colossians 4:18

Colossians 4:18. Paul occasionally did the writing of his epistles (Galatians 6:11), but as a rule he dictated them to someone else, then signed his name to them which made them authentic. Remember my bonds. This was not written to obtain sympathy, for the apostle was not the kind of disciple to complain. The reference was for the benefit of the brethren, to stimulate their zeal on behalf of the Gospel.