Colossians 4

tations to the brethren in Laodicea, and to Nymphas and the Church at his house, Col 4:15 . Directs this epistle to be read in the Church of the Laodiceans, and that to them to be read at Colosse, Col 4:16 . Directions to Archippus relative to his ministry, Col 4:17 . Concludes with salutations to the people at Colosse, to whom he sends his apostolical benediction, Col 4:18 . Verse 1 Masters, give unto your servants - This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with Col 4:2 . That which is just and equal - As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours. Verse 2 Continue in prayer - This was the apostle's general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfill the duties which God, in their respective stations, required of them. All might, power, and life come from God; his creatures are continually dependent upon him for all these: to earnest, persevering prayer, he has promised every supply; but he who prays not has no promise. How few wives feel it their duty to pray to God to give them grace to behave as wives! How few husbands pray for the grace suited to their situation, that they may be able to fulfill its duties! The like may be said of children, parents, servants, and masters. As every situation in life has its peculiar duties, trials, etc.; so to every situation there is peculiar grace appointed. No man can fulfill the duties of any station without the grace suited to that station. The grace suited to him, as a member of society in general, will not be sufficient for him as a husband, father, or master. Many proper marriages become unhappy in the end, because the parties have not earnestly besought God for the grace necessary for them as husbands and wives. This is the origin of family broils in general; and a proper attention to the apostle's advice would prevent them all. Watch in the same - Be always on your guard; and when you have got the requisite grace by praying, take care of it, and bring it into its proper action by watchfulness; by which you will know when, and where, and how to apply it. With thanksgiving - Being always grateful to God, who has called you into such a state of salvation, and affords you such abundant means and opportunities to glorify him. Verse 3 Praying also for us - Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified. A door of utterance - Θυραν του λογου· The word θυρα, which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in Act 14:27 : The Door of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. 1Cor 16:9 : A great and effectual Door is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. 2Cor 2:12 : When I came to Troas - a Door was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the θυρατου λογου, which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae fores aperiuntur; the Doors of friendship are opened - there is now an opportunity of reconciliation. And Ovid, Amor. lib. iii., Eleg. xii. ver. 12: - Janua per nostras est adaperta manus. "The gate is opened by our hands." Of this use of the word among the Greek writers Schleusner gives several examples. See also Rev 3:8 , where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow laborers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term λογος is to be understood here, as well as in many other places of the New Testament, in most of which we have either lost or obscured its meaning by translating it word instead of doctrine. The mystery of Christ - The Gospel, which had been hidden from all former times, and which revealed that purpose long hidden in the Divine councils, that the Gentiles should be called to enjoy the same privileges with the Jews. For which I am also in bonds - He was suffering under Jewish malice, and for preaching this very mystery; for they could not bear to hear announced, as from heaven, that the Gentiles, whom they considered eternally shut out from any participation of the Divine favor, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Caesar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See the note on Col 1:24 . Verse 4 That I may make it manifest - It was a mystery, and he wished to make it manifest - to lay it open, and make all men see it. Verse 5 Walk in wisdom - Act wisely and prudently in reference to them who are without - who yet continue unbelieving Gentiles or persecuting Jews. The Church of Christ was considered an enclosure; a field, or vineyard, well hedged or walled. Those who were not members of it, were considered without; i.e. not under that especial protection and defense which the true followers of Christ had. This has been since called "The pale of the Church," from palus, a stake; or, as Dr. Johnson defines it, "A narrow piece of wood, joined above and below to a rail, to enclose grounds." As to be a Christian was essential to the salvation of the soul, so to be in the Church of Christ was essential to the being a Christian; therefore it was concluded that "there was no salvation out of the pale of the Church." Now this is true in all places where the doctrines of Christianity are preached; but when one description of people professing Christianity, with their own peculiar mode of worship and creed, arrogate to themselves, exclusive of all others, the title of The Church; and then, on the ground of a maxim which is true in itself, but falsely understood and applied by them, assert that, as they are The Church, and there is no Church besides, then you must be one of them, believe as they believe, and worship as they worship, or you will be infallibly damned; I say, when this is asserted, every man who feels he has an immortal spirit is called on to examine the pretensions of such spiritual monopolists. Now, as the Church of Christ is formed on the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, the doctrines of this Christian Church must be sought for in the sacred Scriptures. As to fathers, councils, and human authorities of all kinds, they are, in this question, lighter than vanity; the book of God alone must decide. The Church, which has been so hasty to condemn all others, and, by its own soi disant or self-constituted authority, to make itself the determiner of the fates of men, dealing out the mansions of glory to its partisans, and the abodes of endless misery to all those who are out of its antichristian and inhuman pale; this Church, I say, has been brought to this standard, and proved by the Scriptures to be fallen from the faith of God's elect, and to be most awfully and dangerously corrupt; and to be within its pale, of all others professing Christianity, would be the most likely means of endangering the final salvation of the soul. Yet even in it many sincere and upright persons may be found, who, in spirit and practice, belong to the true Church of Christ. Such persons are to be found of all religious persuasions, and in all sorts of Christian societies. Redeeming the time - See on Eph 5:16 (note). Verse 6 Let your speech be alway with grace, seasoned with salt - Let it be such as has a tendency to oppose and preserve from the corruption of sin. The rabbins say: "He who, in prayer, omits any word, should begin again at the beginning; for he who does not is like boiled pottage, in which there is no salt." Berachoth, fol. 34, 1. Let all your conversation be such as may tend to exemplify and recommend Christianity; let it not only be holy, but wise, gracious, and intelligent. A harsh method of proposing or defending the doctrines of Christianity only serves to repel men from those doctrines, and from the way of salvation. Salt, from its use in preserving food from corruption, and rendering it both savoury and wholesome, has always been made the emblem of wisdom. The word has been also used to express in composition or conversation what is terse, comprehensive, useful, elegant, and impressive. The term Attic salt has been used to express some of the principal beauties of the Greek tongue; of such beauties the Gospel of Christ has an endless store. See on Mat 5:13 (note), and Mar 9:50 (note). How ye ought to answer every man - That your discourse may be so judiciously managed, that ye may discern how to treat the prejudices and meet the objections both of Jews and Gentiles. Verse 7 All my state shall Tychicus - See the note on Eph 6:21 . Tychicus well knew the apostle's zeal and perseverance in preaching the Gospel, his sufferings on that account, his success in converting both Jews and Gentiles, and the converts which were made in Caesar's household; he could give these to the Colossians in ample detail, and some of them it would not have been prudent to commit to writing. Verse 8 That he might know your estate - Instead of ἱνα γνῳ τα περι ὑμων, that He may know Your affairs, ABD*FG, many others, with the Ethiopic, Itala, Theodoret, and Damascenus, read ἱνα γνωτε τα περι ἡμων, that Ye may know Our affairs; which is probably the true reading. Tychicus was sent to them, not to know their affairs, but with Onesimus, to carry this epistle and make the apostle's state known to them, and comfort their hearts by the good news which he brought. The next verse confirms this meaning. Verse 9 With Onesimus - who is one of you - Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle's state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon. All things which are done here - FG, the Vulgate, Itala, Jerome, and Bede, add here πραττομενα, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See on Col 4:7 (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous. Verse 10 Aristarchus my fellow prisoner - Concerning Aristarchus, see Act 19:29 ; Act 20:4 ; Act 27:2 ; and see the note on Act 27:2 . Aristarchus and Epaphras are mentioned as saluters in this epistle, and in that to Philemon written at the same time; but here he is said to be a prisoner, and Epaphras not. In that to Philemon, Epaphras is called a prisoner, and Aristarchus not. One of them is wrong, though it is uncertain which; unless both were prisoners. See Wall's Crit. Notes. As Aristarchus had been a zealous and affectionate adherent to St. Paul, and followed him in all his journeys, ministering to him in prison, and assisting him in preaching the Gospel in Rome, he might have been imprisoned on this account. We need not suppose that both he and Epaphras were imprisoned at the same time; about the same time they might be imprisoned, but it might be so ordered by the providence of God that when Aristarchus was imprisoned Epaphras was at liberty, and while Epaphras was in prison Aristarchus was at liberty. This is a very possible and easily to be conceived case. Marcus - See the account of this person, Act 15:39 . Though there had been some difference between the apostle and this Mark, yet from this, and 2Tim 4:11 , we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry. Touching whom ye received commandments - What these were we cannot tell; it was some private communication which had been previously sent to the Colossian Church. Verse 11 Jesus, which is called Justus - Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans. These only - That is, only Aristarchus, Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οἱ οντες εκ περιτομης, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle's bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand. Verse 12 Epaphras, who is one of you - A native of some part of Phrygia, and probably of Colosse itself. A servant of Christ - A minister of the Gospel. Labouring fervently for you - Αγωνιζομενος· Agonizing; very properly expressed by our translators, labouring fervently. That ye may stand perfect and complete - Ἱνα στητε τελειοι και πεπληρμενοι. That ye may stand firm, perfectly instructed, and fully persuaded of the truth of those doctrines which have been taught you as the revealed will of God: this I believe to be the meaning of the apostle. Instead of πεπληρωμενοι, complete or filled up, almost all the MSS. of the Alexandrian rescension, which are considered the most authentic and correct, have πεπληροφορημενοι, that ye may be fully persuaded. The word πληροφορια signifies such a complete persuasion of the certainty of a thing, as leaves the mind which has it neither room nor inclination to doubt; and πληροφορεω, the verb, has the same meaning, viz., to be thus persuaded, or to persuade thus, by demonstrative argumentation and exhibition of unquestionable facts. This is such a persuasion as the Spirit of God, by means of the Gospel, gives to every sincere and faithful man; and from which arises the solid happiness of the genuine Christian. They who argue against it, prove, at least, that they have not got it. Verse 13 He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading. Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See Col 2:1 . The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant. Verse 14 Luke, the beloved physician - This is generally supposed to be the same with Luke the evangelist. See the preface to the notes on this gospel. Some, however, suppose them to be different persons; because, where it is evident that Luke the evangelist is meant, he never has more than his simple name Luke; and because the apostle is supposed to intend a different person here, he adds, ὁ ιατρος ὁ αγαπητος, the beloved physician. The word ιατρος signifies a healer, and must not be restricted to physician, in the sense in which we use that word; he was surgeon, physician, and dispenser of medicines, etc., for all these were frequently combined in the same person. Verse 15 Salute - Nymphas, and the Church - in his house - This person, and his whole family, which probably was very numerous, appear to have received the Gospel; and it seems that, for their benefit and that of his neighbors, he had opened his house for the worship of God. In those primitive times there were no consecrated places, for it was supposed that the simple setting apart of any place for the worship of God was a sufficient consecration. See of those domestic churches, Rom 16:5 (note); 1Cor 16:19 (note) Verse 16 Cause that it be read also in the Church of the Laodiceans - That is: Let a copy be taken, and sent to them, that it may be read there also. This appears to have been a regular custom in the apostolic Church. That ye likewise read the epistle from Laodicea - Some suppose that this was an epistle sent from Laodicea to the apostle, which he now sent by Aristarchus to the Colossians, that they might peruse it; that thereby they might see the propriety of sending a copy of his epistle to them, to the Laodicean Church. Many eminent critics are of this opinion, which appears to me to be both forced and far fetched. Others think that the Epistle to the Ephesians is the epistle in question, and that it was originally directed to them, and not to the Ephesians. See the notes on Eph 1:1 , etc. But others, equally learned, think that there was an epistle, different from that to the Ephesians, sent by St. Paul to the Laodiceans, which is now lost. There was an epistle under this direction in the times of Theodoret and Jerome, for both of them mention it; but the latter mentions it as apocryphal, Legunt quidam et ad Laodicenses Epistolam, sed ab omnibus exploditur; "Some read an Epistle to the Laodiceans, but it is exploded by all." The seventh Ecumenic council, held in 787, states that the ancients allowed that there was an epistle with this direction, but that all the orthodox rejected it as supposititious. An epistle ad Laodicenses is still extant in the Latin language, a very ancient copy of which is in the library Sancti Albani Andegavensis, St. Alban's of Anjou. Hutter has translated it into Greek, but his translation is of no authority. Calmet has published this epistle, with various readings from the above MS. I shall subjoin it at the end of this epistle, and give my opinion relative to its use and authenticity. A copy of this epistle stands in this place as a portion of Divine revelation in one of my own MSS. of the Vulgate. Verse 17 Say to Archippus - Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, Plm 1:2 , whom St. Paul calls his fellow laborer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow laborer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with. Verse 18 The salutation by the hand of me Paul - The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, 1Cor 16:21 , and in 2Thes 3:17 ; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write. Remember my bonds - See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound. Grace be with you - May you still possess the favor and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one. Amen - This is omitted by the most ancient and correct MSS. The subscriptions, as usual, are various and uncertain: - The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus. The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac. To the Colossians. Ethiopic. In the Vulgate there is no subscription. The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. Arabic. Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. Coptic. The MSS. are not less various than the versions: To the Colossians. - That to the Colossians is completed; that to the Philippians begins. - That to the Colossians is finished; the First Epistle to the Thessalonians begins. - To the Colossians, from Rome. - Written to the Colossians from Rome. - Written from Rome by Tychicus, and Timotheus, and Onesimus. - Written by Paul and Timothy, and sent by Tychicus, and Onesimus. That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See Phi 2:19 . And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter. The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.

Relative Duties. ( a. d. 62.) 1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe, 1. Justice is required of them: Give unto your servants that which is just and equal ( v. 1 ), not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements; not defrauding them of their dues, nor keeping back by fraud the hire of the labourers, Jam. v. 4 . Require no more of them than they are able to perform; and do not lay unreasonable burdens upon them, and beyond their strength. Provide for them what is fit, supply proper food and physic, and allow them such liberties as may fit them the better for cheerful service and make it the easier to them, and this though they be employed in the meanest and lowest offices, and of another country and a different religion from yourselves. 2. A good reason for this regard: " Knowing that you also have a Master in heaven. You who are masters of others have a Master yourself, and are servants of another Lord. You are not lords of yourselves, and are accountable to one above you. Deal with your servants as you expect God should deal with you, and as those who believe they must give an account. You are both servants of the same Lord in the different relations in which you stand, and are equally accountable to him at last. Knowing that your Master also is in heaven, neither is there respect of persons with him, " Eph. vi. 9 . Apostolic Exhortations. (

Just - According to your contract. Equitable - Even beyond the letter of your contract.

Masters, give unto your servants, etc. Eph 6:9. That which is just and equal. What they ought to have; what is fairly their due. The apostle here, probably, refers to bondmen or slaves--and the propriety of this rule is apparent. Such persons were subject to their masters' control; their time and services were at their disposal, and they could not enforce their just and equal claims by an appeal to the laws. They were, therefore, dependent on the equity and kindness of their masters. There can be no doubt that not a few who were converted to the Christian faith were held to involuntary servitude, 1Cor 7; and it is as clear that the apostles did not design to make a violent disruption of these bonds, or to lead the slaves to rise and murder their masters. 1Timm 6:1, also 1Timm 6:2-4. But it is equally clear that they meant to represent slavery as a hard and undesirable condition; that they intended to instruct the slaves to embrace the earliest opportunity to be free which was presented, 1Cor 7:21; and that they meant to suggest such considerations, and to lay down such principles, as would lead masters to emancipate their slaves, and thus ultimately to abolish it. Among these principles are such as these. (1.) That all men were of one and the same blood, Acts 17:26. (2.) That they were all redeemed by the same Saviour, and were brethren, 1Timm 6:2; Phm 1:16. If redeemed; if they were "brethren", if they were heirs of glory, they were not " chattels," or " things ": and how could a Christian conscientiously hold or regard them as property? (3.) That they were to "render them that which was just and equal." What would follow from this if fairly applied? What would be just and equal to a man in those circumstances? Would it not be (a.) to compensate him fairly for his labour--to furnish him an adequate remuneration for what he had earned? But this would strike a blow at the root of slavery--for one of the elementary principles of it is, that there must be "unrequited labour;" that is, the slave must earn as much more than he receives as will do his part in maintaining the master in idleness, for it is of the very essence of the system that he is to be maintained in indolence by the slaves which he owns --or just so far as he owns a slave. If he were disposed to earn his own living, he would not need the labour of slaves. No man ever yet became the permanent owner of a slave from benevolence to him, or because he desired to pay him fully for his work, or because he meant himself to work in order to maintain his slave in indolence. (b.) If a man should in fact render to his slaves "that which is just and equal," would he not restore them to freedom? Have they not been deprived of their liberty by injustice, and would not "justice" restore it? What has the slave done to forfeit his liberty? If he should make him "equal" in rights to himself, or to what he is by nature, would he not emancipate him? Has he not been reduced to his present condition by withholding that which is "equal?" Has he "equal" rights, and "equal" privileges with other men? Has he not been cut off from them by denying him the equality to which he is entitled in the arrangements of God's government? Can he be held at all without violating all the just notions of equality? Though, therefore, it may be true that this passage only enjoins the rendering of that which was "just" and "equal" in their condition as slaves, yet it contains a principle which would "lay the axe at the root" of slavery, and would lead a conscientious Christian to the feeling that his slaves ought to be free. These principles actually effected the freedom of slaves in the Roman empire in a few centuries after Christianity was introduced, and they are destined to effect it yet all over the world. Knowing that ye also have a Master in heaven. Eph 6:9. (a) "Masters" Eph 6:9

a. d. 62.) 2 Continue in prayer, and watch in the same with thanksgiving; 3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 4 That I may make it manifest, as I ought to speak. If this be considered as connected with the foregoing verse, then we may observe that it is part of the duty which masters owe their servants to pray with them, and to pray daily with them, or continue in prayer. They must not only do justly and kindly by them, but act a Christian and religious part, and be concerned for their souls as well as their bodies: "As parts of your charge, and under your influence, be concerned for the blessing of God upon them, as well as the success of your affairs in their hands." And this is the duty of every one—to continue in prayer. "Keep up your constant times of prayer, without being diverted from it by other business; keep your hearts close to the duty, without wandering or deadness, and even to the end of it: Watching the same. " Christians should lay hold of all opportunities for prayer, and choose the fittest seasons, which are least liable to disturbance from other things, and keep their minds lively in the duty, and in suitable frames.— With thanksgiving, or solemn acknowledgment of the mercies received. Thanksgiving must have a part in every prayer.— Withal praying also for us, v. 3 . The people must pray particularly for their ministers, and bear them upon their hearts at all times at the throne of grace. As if he had said, "Do not forget us, whenever you pray for yourselves," Eph. vi. 19 ; 1 Thess. v. 25 ; Heb. xiii. 18 . That God would open to us a door of utterance, that is, either afford opportunity to preach the gospel (so he says, a great door and effectual is opened to me, 1 Cor. xvi. 9 ), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph. vi. 19 , And for me, that utterance may be given to me, that I may open my mouth boldly, to speak the mystery of Christ, for which I am also in bonds; that is, either the deepest doctrines of the gospel with plainness, of which Christ is the principal subject (he calls it the mystery of the gospel, Eph. vi. 19 ), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages ( ch. i. 26 ) and the mystery of Christ, Eph. iii. 4 . For this he was now in bonds. He was a prisoner at Rome, by the violent opposition of the malicious Jews. He would have them pray for him, that he might not be discouraged in his work, nor driven from it by his sufferings: " That I may make it manifest, as I ought to speak, v. 4 . That I may make this mystery known to those who have not heard of it, and make it plain to their understanding, in such a manner as I ought to do." He had been particular in telling them what he prayed for on their behalf, ch. i . Here he tells them particularly what he would have them pray for on his behalf. Paul knew as well as any man how to speak; and yet he begged their prayers for him, that he might be taught to speak. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them. The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak. Apostolic Exhortations. (

Continue in prayer. That is, do not neglect it; observe it at all stated times; maintain the spirit of prayer, and embrace all proper occasions to engage in it. Comp. Lk 18:1; Eph 6:18; 1Thes 5:17. And watch in the same with thanksgiving. Watch for favourable opportunities; watch that your mind may be in a right frame when you pray; and watch, that when your mind is in a right frame you may not neglect to pray. Eph 6:1; Eph 6:8; Php 4:6. (*) "Continue" "Persevere" (b) "in prayer" Lk 18:1 (c) "watch" Mk 13:33

That God would open to us a door of utterance - That is, give us utterance, that we "may open our mouth boldly," Eph 6:19 , and give us an opportunity of speaking, so that none may be able to hinder.

Withal. With all the supplications which you offer for other persons and things; or at the same time that you pray for them. Praying also for us. Eph 6:19,20. Comp. 2Cor 1:11, Php 1:19, Heb 13:18,19. That God would open unto us a door of utterance. To preach the gospel. He earnestly desired to have liberty to: preach the gospel, and asked them to pray that this might be restored to him. Eph 6:19. To speak the mystery of Christ. Called, in Eph 6:19, the "mystery of the gospel. Eph 6:19. For which I am also in bonds. A prisoner at Rome, Eph 6:20. (+) "praying" "praying at the same time" (d) "open unto us" 2Thes 3:1

That I may make it manifest, etc. Eph 1:20. (++) "manifest" "so that I may show it"

Walk in wisdom. That is, conduct upright and honest. Deal with them on the strictest principles of integrity, so that they may not have occasion to reproach the religion which you profess. Toward them that are without. Without the pale of the church, or who, are not professing Christians. 1Cor 5:12. They were surrounded by heathens, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety (ενσοφια) towards them; and there is, perhaps, not a more important direction in the New Testament than this. Among the reasons for this are the following: (1.) Men of the world judge of religion, not from the profession, but from the life of its friends. (2.) They judge of religion, not from preaching, or from books, or from the conduct of its Founder and his apostles, but from what they see in the daily walk and conversation of the members of the church. (3.) They understand the nature of religion so well as to know when its friends are or are not consistent with their profession. (4.) They set a much higher value on honesty and integrity than they do on the doctrines and duties of religion; and if the professed friends of religion are destitute of the principle of truth and honesty, they think they have nothing of any value. They may be very devout on the Sabbath; very regular at prayer-meetings; very strict, in the observance of rites and ceremonies--but all these are of little worth in the estimation of the world, unless attended with an upright life. (5.) No professing Christian can possibly do good to others who does not live an upright life. If you have cheated a man out of never so small a sum, it is vain that you talk to him about the salvation of his soul; if you have failed to pay him a debt when it was due, or to finish a piece of work when you promised it, or to tell him the exact truth in conversation, it is vain for you to endeavour to induce him to be a Christian. He will feel, if he does not say -- and he might very properly say--that he wants no religion which will not make a man honest. (6.) No man will attempt to do much good to others whose own life is not upright. He will be sensible of the inconsistency, and will feel that he cannot do it with any sense of propriety; and the honour of religion, therefore, and the salvation of our fellow-men, demand that, in all our intercourse with others, we should lead lives of the strictest integrity. Redeeming the time. Eph 5:16. (e) "wisdom" Ps 90:12, Eph 5:15,16 Verse 6

a. d. 62.) 5 Walk in wisdom toward them that are without, redeeming the time. 6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. The apostle exhorts them further to a prudent and decent conduct towards all those with whom they conversed, towards the heathen world, or those out of the Christian church among whom they lived ( v. 5 ): Walk in wisdom towards those who are without. Be careful, in all your converse with them, to get no hurt by them, or contract any of their customs; for evil communications corrupt good manners; and to do not hurt to them, or increase their prejudices against religion, and give them an occasion of dislike. Yea, do them all the good you can, and by all the fittest means and in the proper seasons recommend religion to them.— Redeeming the time; that is, either "improving every opportunity of doing them good, and making the best use of your time in proper duty" (diligence in redeeming time very much recommends religion to the good opinion of others), or else "walking cautiously and with circumspections, to give them no advantage against you, nor expose yourselves to their malice and ill-will," Eph. v. 15, 16 . Walk circumspectly, redeeming the time, because the days are evil, that is, dangerous, or times of trouble and suffering. And towards others, or those who are within as well as those who are without, "Let your speech be always with grace, v. 6 . Let all your discourse be as becomes Christians, suitable to your profession—savoury, discreet, seasonable." Though it be not always of grace, it must be always with grace; and, though the matter of our discourse be that which is common, yet there must be an air of piety upon it and it must be in a Christian manner seasoned with salt. Grace is the salt which seasons our discourse, makes it savoury, and keeps it from corrupting. That you may know how to answer every man. One answer is proper for one man, and another for another man Prov. xxvi. 4, 5 . We have need of a great deal of wisdom and grace to give proper answers to every man, particularly in answering the questions and objections of adversaries against our religion, giving the reasons of our faith, and showing the unreasonableness of their exceptions and cavils to the best advantage for our cause and least prejudice to ourselves. Be ready always to give an answer to every man who asketh you a reason of the hope that is in you, with meekness and fear, 1 Pet. iii. 15 . Various Salutations. (

. Let your speech. Your conversation. In the previous verse the apostle had given a general direction that our conduct towards those who are not professing Christians should be wise and prudent; he here gives a particular direction in regard to our conversation. Be alway with grace. Imbued with the spirit of religion. It should be such as religion is fitted to produce; such as to show that the grace of God is in our hearts. Bloomfield supposes that this means "courteous and agreeable, not morose and melancholy." But though this may be included, and though the rule here laid down would lead to that, it cannot be all that is intended. It rather means that our conversation should be such as to show that we are governed by the principles of religion, and that there is unfeigned piety in the heart. This will indeed make us mild, courteous, agreeable, and urbane in our conversation; but it will do more than this. It will imbue our discourse with the spirit of religion, so as to show hat the soul is under the influence of love to the Redeemer. Seasoned with salt. Salt, among the Greeks, was the emblem of wit. Here the meaning seems to be, that our conversation should be seasoned with piety or grace in a way similar to that in which we employ salt in our food. It makes it wholesome and palatable. So with our conversation. If it be not imbued with the spirit of piety, it is flat, insipid, unprofitable, injurious. The spirit of piety will make it what it should be--useful, agreeable, beneficial to mankind. This does not mean that our conversation is to be always, strictly speaking, religious --wherever we may be--any more than our food should be mere salt; but it means that, whatever be the topic, the spirit of piety should be diffused through it--as the salt in our food should properly season it all, whatever the article of food may be. That ye may know how ye ought to answer every man. He imbued with the spirit of piety, that you may not utter anything that would be rash and foolish, but be prepared to answer any one who may question you about your religion in a way that will show that you understand its nature, and that will tend to edification. This remark may be extended farther. It may be understood as meaning also, "be imbued with the spirit of religion, and you will be able to answer man appropriately on any subject. If he asks you about the evidence of the nature of religion, you will be able to reply to him; if he converses with you on the common topics of the day, you will be able to answer him in a mild, kind, affable spirit; if he asks you of things of which you are ignorant--if he introduces some topic of science with which you are not acquainted, you will not be ashamed to confess your ignorance, and to seek instruction; if he addresses you in a haughty, insolent, and overbearing manner, you will be able to repress the risings of your temper, and to answer him with gentleness and kindness." Comp. Lk 2:46. (&) "speech" "words" (f) "seasoned with salt" Mk 9:50 Verse 7

Let your speech be always with grace - Seasoned with the grace of God, as flesh is with salt.

. All my state shall Tychicus declare unto you. See these verses explained in the Notes, Eph 6:21, Eph 6:22.Verse 8

a. d. 62.) 7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) 11 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me. 12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13 For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. 14 Luke, the beloved physician, and Demas, greet you. 15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea. 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world. I. Concerning Tychicus, v. 7 . By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, v. 8 . He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians. II. Concerning Onesimus ( v. 9 ): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Philem. 10 . He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference ( Rom. iii. 22 ): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal. iii. 28 . Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother. III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners. IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Acts xv. 38 . He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal. vi. 1 . V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb. iv. 8 . Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way. VI. Epaphras ( v. 12 ), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much ( Jam. v. 16 ), and Elias prayed earnestly that it might not rain, v. 17 . 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: " I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good." And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them. VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians. VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read ( 2 Tim. iv. 10 ), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, 1 John ii. 19 . IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans ( v. 16 ), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, John xxi. 25 . But some think it was the epistle to the Ephesians, which is still extant. X. Nymphas is mentioned ( v. 15 ) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews ( John xx. 19 ), and the apostle preached in his own lodging and hired house, Acts xxviii. 23 , 30 . In the former sense it showed his exemplary piety; in the latter his zeal and public spirit. XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it —to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit. XII. Concerning himself ( v. 18 ): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:" it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph. iv. 1 . " Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."

. Col 4:7. (*) "estate" "no definition given"Verse 9

. With Onesimus. Who had been formerly a servant of Philemon, an inhabitant of Colosse. Phm 1:10. Onesimus had probably been recently converted; and Paul felt towards him the warm attachment of a brother, Phm 1:16. In what way he became acquainted with him is unknown. A more full account of him will be found in the Notes on the epistle to Philemon. Who is one of you. That is, either who is from your city, or one of your own people and nation. It is clear from this, that Onesimus was from Phrygia, and probably from the city of Colosse itself. It would seem, also, that he was of a higher rank than is designated by the word " slave " now. He was, indeed, a "servant" δουλος --of Philemon; but would the apostle have addressed the Colossians, and said that he was " one of them," if he had occupied precisely the condition which is now denoted by the word slave? Would a minister of the gospel now in the Northern States, who should send a letter by a runaway slave to a community of masters at the South, say of him that he was " one of them?" Would it be kindly received, or produce a good impression, if he did? There is reason, therefore, to think that Onesimus was not a slave in the proper sense, but that he might have been a respectable youth, who had bound himself to service for a term of years, Comp. Phm 1:18. They shall make known unto you all things which are done here. Relating to Paul himself, and the state of the church in Rome. As the epistle which Paul sent was designed not only for them, but to be a part of the volume of revealed truth, he wrote only those things which would be of permanent interest. Other matters he left for those who carried the epistle to communicate. It would also serve to give Tychius and Onesimus more respectability in view of the church at Colosse, if he referred the church to them for information on important points. (b) "a faithful" Phm 1:10 Verse 10.

Aristarchus my fellow-prisoner. Aristarchus was of Thessalonica, and is mentioned in Acts 19:29, 20:4, as Paul's companion in his travels. In Acts 27:2, it is said that he accompanied him in his voyage to Rome, and from the passage before us it appears that he was there imprisoned with him. As he held the same sentiments as Paul, and was united with him in his travels and labours, it was natural that he should be treated in the same manner. He, together with Gaius, had been seized in the tumult at Ephesus, and treated with violence; but he adhered to the apostle in all his troubles, and attended him in all his perils. Nothing further is certainly known of him, though the Greeks say that he was bishop of Assamea in Syria, and was beheaded with Paul at Rome, under Nero." Calmet. And Marcus, sister's son to Barnabas. John Mark, in relation to whom Paul and Barnabas had formerly disagreed so much as to cause a separation between Barnabas and Paul. The ground of the disagreement was, that Barnabas wished to take him, probably on account of relationship, with them in their travels; Paul was unwilling to take him, because he had, on one occasion, departed from them. Acts 15:37; Acts 15:38; Acts 15:39. They afterward became reconciled, and Paul mentions Mark here with affection. He sent for him when he sent Tychicus to Ephesus, and it seems that he had come to him in obedience to his request, 2Ti 4:11. Mark had probably become more decided, and Paul did not harbour unkind and unforgiving feelings towards any one. Touching whom ye received commandments. What these directions were, and how they were communicated, whether verbally or by writing, is now unknown. It was, not improbably, on some occasion when Paul was with them. He refers to it here in order that they might know distinctly whom he meant. If he come unto you, receive him. In Phm 1:24, Mark is mentioned as a "fellow-labourer" of Paul. It would seem probable, therefore, that he was not a prisoner. Paul here intimates that he was about to leave Rome, and he enjoins it on the Colossians to receive him kindly. This injunction may have been necessary, as the Colossians may have been aware of the breach between him and Paul, and may have been disposed to regard him with suspicion. Paul retained no malice, and now commended in the warmest manner, one from whom he was formerly constrained to separate. (c) "Aristarchus" Acts 27:2 (d) "Marcus" Acts 15:37 (++) "touching" "respecting"Verse 11.

Aristarchus my fellowprisoner - Such was Epaphras likewise for a time, Phm 1:23 . Ye have received directions - Namely, by Tychicus, bringing this letter. The ancients adapted their language to the time of reading the letter; not, as we do, to the time when it was written. It is not improbable, they might have scrupled to receive him, without this fresh direction, after he had left St. Paul, and "departed from the work."

And Jesus which is called Justus. The name Jesus was probably that which he bore among the Jews. Justus is a Roman name, and was probably that by which he was known among the Romans. It was not uncommon thus to assume another name when one went among a foreign people. Comp. Acts 13:9. Who are of the circumcision. Jews, or Jewish Christians. Nothing more is knows of Justus. These only are my fellow-workers unto the kingdom of God. The word "only," here, probably refers to the fact that they only of all the Jews Who were at Rome assisted Paul in his work. Epaphras and Luke were also with him at Rome, and doubtless aided him. Which have been a comfort unto me. The more so because they were Jews. The other Jews in Rome stood aloof, and doubtless endeavoured to augment the trials of the apostle. Comp. Acts 28:23-29. (&) "fellow-workers" "Labourers"Verse 12.

These - Three, Aristarchus, Marcus, and Justus. Of all the circumcision - That is, of all my Jewish fellowlabourers. Are the only fellowworkers unto the kingdom of God - That is, in preaching the gospel. Who have been a comfort to me - What, then, can we expect? that all our fellowworkers should be a comfort to us?

Epaphras. Col 1:7. Always labouring fervently for you in prayers. Marg., "or, striving." Gr., agonizing. The word denotes the intense desire which he had for their salvation; his fervent, earnest pleading for their welfare. That ye may stand perfect and complete. Marg., as in Greek, filled. The desire was, that they might maintain their Christian principles unadulterated by the nature of philosophy and error, and completely perform the will of God in every respect. This is the expression of a pious wish in regard to them, without any affirmation that any had been absolutely perfect, or that they would be perfect in this world. It is, however, a command of God that we should be perfect, (see Mt 5:48;) and it is the highest wish of benevolence in reference to any one, that he may be complete in moral character, and may do all the will of God. 2Cor 13:9. (1) "labouring" "serving" (e) "fervently" Jas 5:16 (f) "stand perfect" Mt 5:48 (2) "complete" "filled affairs"Verse 13.

Perfect - Endued with every Christian grace. Filled - As no longer being babes, but grown up to the measure of the stature of Christ; being full of his light, grace, wisdom, holiness.

For I bear him record. Paul had had abundant opportunity to know what were his feelings in regard to these churches. A great zeal for you. A great desire to promote your welfare. And them that are in Laodicea. Laodicea was the capital of Phrygia, and not far from Colosse. There was a church there. See the Introduction, and Col 4:16. And them in Hierapolis. This was also a city in Phrygia, and not far from Laodicea and Colosse. It was situated under a hill to the north, and had on the south a large plain about five miles over. On the south of that plain, and opposite to Hierapolis, was Laodicea, with the river Lycus running in between them, nearer to Laodicea than to Hierapolis. This place is now called by the Turks Pambuck-Kulasi, or the Cotton-Tower, on account of the white cliffs which lie round about it. It is now utterly forsaken and desolate, but the ruins are so magnificent as to show that it was once one of the most splendid cities in the East. It was celebrated for the hot springs in its vicinity; and, on account of the numerous temples erected there, it received the name of Hierapolis, or the holy city. The principal deity worshipped there was Apollo. See Travels by T. Smith, B. D. 1678. Comp. Col 4:16. From the allusion to it here it would seem that there were Christians there in the time of Paul, though there is no mention of a church there. It is nowhere else mentioned in the New Testament. (|) "record" "witness"Verse 14.

Luke, the beloved physician. This was undoubtedly the author of the gospel which bears his name, and of the Acts of the Apostles. He is mentioned as the travelling companion of Paul in Acts 16:10, and appears to have accompanied him afterwards until his imprisonment at Rome. See 2Ti 4:11. From verse 11 of this chapter, it is evident that he was not by birth a Jew, but was probably a proselyte. He is supposed to have been a native of Cyrene, and to have died in Achaia, soon after the martyrdom of Paul, at the advanced age of eighty-four. See Rob. Cal. Art. Luke. He is here mentioned as a physician; and in his Gospel, and in the Acts, there are incidental evidences that he was acquainted with the science of medicine, and that he observed the events which he has recorded with the eye of one who practised the healing art. It is easy to imagine that the presence of a physician might have been of important service to the apostle Paul in his travels, and that his acquaintance with the art of healing may have aided not a little in the furtherance of the gospel. The miraculous power of healing, possessed by the Saviour and his apostles, contributed much to the success of their preaching; for the power of alleviating pain of body, of restoring to health by miracles, would not only be an evidence of the Divine origin of their mission--a credential that they were sent from God--but would dispose those who had received such important benefits to listen attentively to the message of salvation. One of the best qualifications in missionaries in modern times, in order to gain access to the heathen, is an acquaintance with the healing art. And Demas. Demas is mentioned in two other places, Phm 1:24, and 2Ti 4:10. He is here spoken of with commendation as one in whom the apostle had confidence. Afterwards, when troubles thickened, he was not found proof to the trials which threatened him in Rome, and forsook the apostle and went to Thessalonica. He did this under the influence of the "love of this present world," or of life evidently unwilling to lay down his life in the cause for which Paul suffered. 2Ti 4:10. His departure, and that of the others on whom Paul relied in Rome, was one of the severest trials which he was called there to endure. 2Ti 4:16. (a) "Luke" 2Ti 4:10,11 Verse 15.

Luke, the physician - Such he had been, at least, if he was not then.

Nymphas - Probably an eminent Christian at Laodicea.

Salute the brethren which are in Laodicea. Col 2:1. And Nymphas. This person is nowhere else mentioned, and nothing more is known of him. And the church which is in his house. Rom 16:5.Verse 16.

The epistle from Laodicea - Not to Laodicea. Perhaps some letter had been written to St. Paul from thence.

And when this epistle is read among you, cause that it be read also in the church of the Laodiceans. Laodicea was near to Colosse, and the church there was evidently exposed to the same dangers from philosophy and false teachers as that at Colosse. The counsels in this epistle, therefore, would be equally applicable to both. In 1Thes 5:27, the apostle also charges those to whom that epistle was addressed to see that it be "read unto all the holy brethren." It is evident that the apostles designed that the letters which they addressed to the churches should be read also by others, and should become the permanent source of instruction to the friends of Christ. Laodicea, here referred to, was the seat of one of the "Seven churches" of Asia, ( Rev 3:14;) was a city of Phrygia, and was its capital. It was situated on the river Lycus, (hence called λαοδικειαεπιλυκω --Laodicea on the Lycus,) and stood at the south-western angle of Phrygia. Its early name appears to have been Diospolis, changed subsequently to Rhoas. The name Laodicea was given to it by Antiochus Theos, in honour of his wife, Laodice. Under the Romans it became a very flourishing commercial city. It was often damaged by earthquakes, but was restored by the Roman emperors. It is supposed to have been destroyed during the inroad of Timur Leng, A.D. 1402. The ruins are called by the Turks Eski Hissar. These ruins, and the ruins of Hierapolis, were visited by Mr. Riggs, an American missionary, in 1842, who thus speaks of them: "These spots, so interesting to the Christian, are now utterly desolate. The threatening expressed in Rev 3:16 has been fulfilled, and Laodicea is but a name. In the midst of one of the finest plains of Asia Minor, it is entirely without inhabitant. Sardis, in like manner, whose church had a name to live, but was dead, is now an utter desolation. Its soil is turned up by the plough, or overgrown by rank weeds; while in Philadelphia, since the clay when our Saviour commended those who had there "kept the word of his patience," there has never ceased to be a nominally Christian church. The ruins of Laodicea and Hierapolis are very extensive. The stadium of the former city, and the gymnasia and theatres of both, are the most complete which I have anywhere seen. Hierapolis is remarkable also for the so-called frozen cascades, a natural curiosity, in its kind probably not surpassed for beauty and extent in the world. It consists of a deposit of carbonate of lime, white as the driven snow, assuming, when closely examined, various forms, and covering nearly the whole southern and western declivities of the elevation on which the city was built. It is visible for many miles, and has procured for the place the name, by which alone Hierapolis is known among the Turks, of the Cotton Castle." The engraving on the preceding page will illustrate the ruins of Laodicea. And that ye likewise read the epistle from Laodicea. In regard to this epistle, see Introduction, & 6. (c) "epistle" 1Thes 5:27 Verse 17. And say to Archi

And say to Archippus - One of the pastors of that church. Take heed - It is the duty of the flock to try them that say they are apostles to reject the false, and to warn, as well as to receive, the real. The ministry - Not a lordship, but a service; a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant, of all. In the Lord - Christ by whom, and for whose sake, we receive the various gifts of the Holy Spirit.

ppus. Archippus is mentioned also in Phm 1:2. He is not elsewhere referred to in the New Testament, and nothing further is known of him. Take heed to the ministry, etc. The Greek here is, τηνδιακονιαν meaning the office of ministering in Divine things; but it is not certain precisely what office he held there. It seems probable, from the language which the apostle applies to him--"the ministry"--(comp. Acts 1:17,25, 6:4, 20:24, 21:19, Rom 11:13, 1Cor 12:5, 2Cor 3:7-9, 4:1, 5:18; 2Cor 6:3, Eph 4:12 ) that he was not a deacon, properly so called, but that he was a preacher of the word. In Phm 1:2, he is mentioned by Paul as his "fellow-soldier," and it is evident that the apostle meant to speak of him with honour. There is no evidence, as has been supposed by some, that he intended to imply, by what he said, that he had been remiss in the performance of his duties; but the apostle doubtless meant to encourage him, and to excite him to increased ardour and zeal in the work of the Lord. Comp. Acts 20:28. It is always proper to caution even the most faithful and self-denying servants of the Lord to "take heed," or see to it, that they perform their duties with fidelity. The office of the ministry is such, and the temptations to unfaithfulness are so great, that we need constant watchfulness. That thou fulfil it. That there be nothing wanting, or lacking, in any of the departments of labour which you are called to perform. (d) "Archippus" Phm 1:2 (e) "heed" 1Timm 4:14 Verse 18. The salutation by the hand o

f me Paul. Probably the rest of the epistle was written by an amanuensis. As was his custom, Paul affixed his own hand to it in the form of a salutation. Comp 1Cor 16:21; 2Thes 3:17. Remember my bonds. Also evidently written by his own hand, to make the injunction more impressive. Comp. Heb 13:3. The meaning is that they should not forget him in his confinement. They should remember that he was suffering on their account, Col 1:24, and that he was entitled to every expression of sympathy and love. Grace be with you. Rom 16:20. The subscription to this epistle is undoubtedly correct. See the Introduction. (f) "salutation" 2Thes 3:17 (g) "remember my bonds" Heb 13:3,25 End of Barnes Notes on Colossians