Colossians 3-4

As Christians are freed from the ceremonial law, they must walk the more closely with God in gospel obedience. As heaven and earth are contrary one to the other, both cannot be followed together; and affection to the one will weaken and abate affection to the other. Those that are born again are dead to sin, because its dominion is broken, its power gradually subdued by the operation of grace, and it shall at length be extinguished by the perfection of glory. To be dead, then, means this, that those who have the Holy Spirit, mortifying within them the lusts of the flesh, are able to despise earthly things, and to desire those that are heavenly. Christ is, at present, one whom we have not seen; but our comfort is, that our life is safe with him. The streams of this living water flow into the soul by the influences of the Holy Spirit, through faith. Christ lives in the believer by his Spirit, and the believer lives to him in all he does. At the second coming of Christ, there will be a general assembling of all the redeemed; and those whose life is now hid with Christ, shall then appear with him in his glory. Do we look for such happiness, and should we not set our affections upon that world, and live above this?

It is our duty to mortify our members which incline to the things of the world. Mortify them, kill them, suppress them, as weeds or vermin which spread and destroy all about them. Continual opposition must be made to all corrupt workings, and no provision made for carnal indulgences. Occasions of sin must be avoided: the lusts of the flesh, and the love of the world; and covetousness, which is idolatry; love of present good, and of outward enjoyments. It is necessary to mortify sins, because if we do not kill them, they will kill us. The gospel changes the higher as well as the lower powers of the soul, and supports the rule of right reason and conscience, over appetite and passion. There is now no difference from country, or conditions and circumstances of life. It is the duty of every one to be holy, because Christ is a Christian's All, his only Lord and Saviour, and all his hope and happiness.

We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.

The epistles most taken up in displaying the glory of the Divine grace, and magnifying the Lord Jesus, are the most particular in pressing the duties of the Christian life. We must never separate the privileges and duties of the gospel. Submission is the duty of wives. But it is submission, not to a severe lord or stern tyrant, but to her own husband, who is engaged to affectionate duty. And husbands must love their wives with tender and faithful affection. Dutiful children are the most likely to prosper. And parents must be tender, as well as children obedient. Servants are to do their duty, and obey their masters' commands, in all things consistent with duty to God their heavenly Master. They must be both just and diligent; without selfish designs, or hypocrisy and disguise. Those who fear God, will be just and faithful when from under their master's eye, because they know they are under the eye of God. And do all with diligence, not idly and slothfully; cheerfully, not discontented at the providence of God which put them in that relation. And for servants' encouragement, let them know, that in serving their masters according to the command of Christ, they serve Christ, and he will give them a glorious reward at last. But, on the other hand, he who doeth wrong, shall receive for the wrong which he hath done. God will punish the unjust, as well as reward the faithful servant; and the same if masters wrong their servants. For the righteous Judge of the earth will deal justly between master and servant. Both will stand upon a level at his tribunal. How happy would true religion make the world, if it every where prevailed, influenced every state of things, and every relation of life! But the profession of those persons who are regardless of duties, and give just cause for complaint to those they are connected with, deceives themselves, as well as brings reproach on the gospel.

The apostle proceeds with the duty of masters to their servants. Not only justice is required of them, but strict equity and kindness. Let them deal with servants as they expect God should deal with themselves.

No duties can be done aright, unless we persevere in fervent prayer, and watch therein with thanksgiving. The people are to pray particularly for their ministers. Believers are exhorted to right conduct towards unbelievers. Be careful in all converse with them, to do them good, and recommend religion by all fit means. Diligence in redeeming time, commends religion to the good opinion of others. Even what is only carelessness may cause a lasting prejudice against the truth. Let all discourse be discreet and seasonable, as becomes Christians. Though it be not always of grace, it must always be with grace. Though our discourse be of that which is common, yet it must be in a Christian manner. Grace is the salt which seasons our discourse, and keeps it from corrupting. It is not enough to answer what is asked, unless we answer aright also.

Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and powers for service. It is a great comfort under the troubles and difficulties of life, to have fellow Christians caring for us. Circumstances of life make no difference in the spiritual relation among sincere Christians; they partake of the same privileges, and are entitled to the same regards. What amazing changes Divine grace makes! Faithless servants become faithful and beloved brethren, and some who had done wrong, become fellow-workers of good.

Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.

If ... then--The connection with Col 2:18, 23, is, he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Ro 6:4). seek those things ... above--(Mt 6:33; Php 3:20). sitteth--rather, as Greek, "Where Christ is, sitting on the right of God" (Eph 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1Co 15:47, 48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (2Ki 2:2) said to Elijah when about to ascend, "As the Lord liveth ... I will not leave thee"; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mt 6:21; Joh 12:32) [Pearson]. Of ourselves we can no more ascend than a bar of iron lift itself up' from the earth. But the love of Christ is a powerful magnet to draw us up (Eph 2:5, 6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

the Ground of Union to the Risen Saviour; to Mortify and Put Off the Old Man, and to Put on the New; in Charity, Humility, Words of Edification, Thankfulness; Relative Duties.

Translate, "Set your mind on the things above, not on the things," &c. (Col 2:20). Contrast "who mind earthly things" (Php 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.

The Greek aorist tense implies, "For ye have died once for all" (Col 2:12; Ro 6:4-7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place in the regeneration; what believers are told is, Develop this spiritual life in practice. "No one longs for eternal, incorruptible, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life" [Augustine]. and your life ... hid--(Ps 83:3); like a seed buried in the earth; compare "planted," Ro 6:5. Compare Mt 13:31, 33, "like ... leaven ... hid." As the glory of Christ now is hid from the world, so also the glory of believers' inner life, proceeding from communion with Him, is still hidden with Christ in God; but (Col 3:4) when Christ, the Source of this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original [Neander]. The Christian's secret communion with God will now at times make itself seen without his intending it (Mt 5:14, 16); but his full manifestation is at Christ's manifestation (Mt 13:43; Ro 8:19-23). "It doth not yet appear (Greek, 'is not yet manifested') what we shall be" (1Jo 3:2; 1Pe 1:7). As yet Christians do not always recognize the "life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Ps 51:1-19; Ro 7:1-25). in God--to whom Christ has ascended. Our "life" is "laid up for" us in God (Col 1:5), and is secured by the decree of Him who is invisible to the world (2Ti 4:8).

Translate, "When Christ shall be manifested who is our life (Joh 11:25; 14:6, 19), then shall ye also with Him be manifested in glory" (1Pe 4:13). The spiritual life our souls have now in Him shall be extended to our bodies (Ro 8:11). then--and not till then. Those err who think to find a perfect Church before then. The true Church is now militant. Rome errs in trying to set up a Church now regnant and triumphant. The true Church shall be visible as a perfect and reigning Church, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papacy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for [Auberlen].

Mortify--Greek, "make a corpse of"; "make dead"; "put to death." therefore--(See on Col 3:3). Follow out to its necessary consequence the fact of your having once for all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united "the body of the sins of the flesh" consists (compare Col 2:11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (compare Ro 6:19; 8:13; Ga 5:24, 25). upon the earth--where they find their support [Bengel] (Compare Col 3:2, "things on earth"). See Eph 5:3, 4. inordinate affection--"lustful passion." evil concupiscence--more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within [Bengel]. covetousness--marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1Ti 6:10). which is--that is, inasmuch as it is "idolatry." Compare Note, see on Eph 4:19, on its connection with sins of impurity. Self and mammon are deified in the heart instead of God (Mt 6:24; see on Eph 5:5).

(See on Eph 5:6.)

sometime--"once." walked ... when ye lived in them--These sins were the very element in which ye "lived" (before ye became once for all dead with Christ to them); no wonder, then, that ye "walked" in them. Compare on the opposite side, "living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Ga 5:25). The "living" comes first in both cases, the walking follows.

But now--that ye are no longer living in them. ye also--like other believers; answering to "ye also" (Col 3:7) like other unbelievers formerly. put off--"Do ye also put away all these," namely, those just enumerated, and those which follow [Alford]. anger, wrath--(See on Eph 4:31). blasphemy--rather, "reviling," "evil-speaking," as it is translated in Eph 4:31. filthy communication--The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.

(Eph 4:25.) put off--Greek, "wholly put off"; utterly renounced [Tittmann]. (Eph 4:22). the old man--the unregenerate nature which ye had before conversion. his deeds--habits of acting.

the new man--(See on Eph 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Eph 4:23, 24). which is renewed--Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion. in knowledge--rather as the Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9, 10). Perfect knowledge of God excludes all sin (Joh 17:3). after the image of him that created him--namely, of God that created the new man (Eph 2:10; 4:24). The new creation is analogous to the first creation (2Co 4:6). As man was then made in the image of God naturally, so now spiritually. But the image of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Lord from heaven, is more glorious than the first man. Ge 1:26, "Let us make man in our image, after our likeness." The "image" is claimed for man, 1Co 11:7; the "likeness," Jas 3:9. Origen [On First Principles, 3:6] taught, the image was something in which all were created, and which continued to man after the fall (Ge 9:6). The likeness was something towards which man was created, that he might strive after it and attain it. Trench thinks God in the double statement (Ge 1:26), contemplates both man's first creation and his being "renewed in knowledge after the image of Him that created Him."

Where--Translate, "Wherein," namely, in the sphere of the renewed man. neither ... nor ... nor ... nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Ga 6:15)--bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection: and this because Satan has such power now over the flesh and the world. At Christ's coming when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Da 7:14, 22, 27; Lu 19:17, 19; Re 20:1-6; 3:21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now in their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Christ becomes the power which transfigures nature, in the time of the new heaven and the new earth; as, before, it first transfigured the spiritual, then the political and social world. Scythian--heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ in another (1Co 7:22; Ga 3:28). Christ is all--Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (1Co 1:30; 3:21-23; Ga 2:20). in all--who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.

the elect of God--There is no "the" in the Greek, "God's elect" (compare Ro 8:3; 1Th 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [Bengel]. bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Ge 43:30; Jer 31:20; Lu 1:78, Margin). humbleness of mind--True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Eph 4:2, 32).

Forbearing--as to present offenses. forgiving--as to past offenses. quarrel--rather as Greek, "cause of blame," "cause of complaint." Christ--who had so infinitely greater cause of complaint against us. The oldest manuscripts and Vulgate read "the Lord." English Version is supported by one very old manuscript and old versions. It seems to have crept in from Eph 4:32.

above--rather "over," as in Eph 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (1Pe 4:8), must overlie all the other graces enumerated. which is--that is, "for it is"; literally, "which thing is." bond of perfectness--an upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Col 3:12, "elect of God, holy ... beloved," and Col 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Mt 5:44, 48). Love ... be ye perfect, &c. (Jas 2:21, 22; 1Jo 2:5). "If we love one another, God's love is perfected in us" (Ro 13:8; 1Co 13:1-13; 1Ti 1:5; 1Jo 4:12). As to "bond," compare Col 2:2, "knit together in love" (Eph 4:3), "keep the unity of the Spirit in the bond of peace."

peace of God--The oldest manuscripts and versions read, "The peace of Christ" (compare Php 4:7). "The peace of God." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Joh 14:27), "My peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Eph 4:2, 3). rule--literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything. in your hearts--Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Ps 28:3; 55:21). to the which--that is, with a view to which state of Christian peace (Isa 26:3); 1Co 7:15, "God hath called us to peace." ye are called--Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called. in one body--(Eph 4:4). The unity of the body is a strong argument for "peace" among the members. be ye thankful--for your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Eph 5:4, 19, 20).

The form which "thankfulness" (Col 3:15) ought to take. Let the word of Christ--the Gospel word by which ye have been called. richly--(Col 2:2; Ro 15:14). in all wisdom--Alford joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order). and ... and--The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Eph 5:19). At the Agapæ or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare De 6:7). Tertullian [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Eph 5:18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jas 5:13). with grace--Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace ... rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts." to the Lord--The oldest manuscripts read, "to God."

Literally, "And everything whatsoever ye do ... do all," &c.; this includes words as well as deeds. in the name of the Lord Jesus--as disciples called by His name as His, seeking His guidance and help, and desiring to act so as to gain His approval (Ro 14:8; 1Co 10:31; 2Co 5:15; 1Pe 4:11). Compare "in the Lord," Col 3:18, and "Christ is all," Col 3:11. God and the Father--The oldest manuscripts omit "and," which seems to have crept in from Eph 5:20. by him--Greek, "through Him" as the channel of His grace to us, and of our thanksgiving to Him (Joh 14:6, end).

unto your own husbands--The oldest manuscripts omit "own," which crept in from Eph 5:22. as it is fit in the Lord--Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."

(Eph 5:22-33.) be not bitter--ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.

(Eph 6:1.) unto the Lord--The oldest manuscripts read, "IN the Lord," that is, this is acceptable to God when it is done in the Lord, namely, from the principle of faith, and as disciples in union with the Lord.

(Eph 6:4.) It is a different Greek verb, therefore translate here, "irritate not." By perpetual fault-finding "children" are "discouraged" or "disheartened." A broken-down spirit is fatal to youth [Bengel].

(Eph 6:5, 6.) This is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, whom we fear. singleness--"simplicity of heart." fearing God--The oldest manuscripts read, "the Lord."

And--omitted in the oldest manuscripts (compare Eph 6:7, 8). Compare the same principle in the case of all men, Hezekiah (2Ch 31:21; Ro 12:11). do, do it--two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it). heartily--not from servile constraint, but with hearty good will.

the reward of the inheritance--"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive the compensation (or recompense, which will make ample amends for your having no earthly possession as slaves now) consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Ro 4:14; Ga 3:18). for ye serve--The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare Col 3:23, "To the Lord and not unto men" (1Co 7:22, 23).

But--The oldest manuscripts read, "for," which accords with "serve ye," &c. (Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave (Re 6:15).

give--Greek "render": literally, "afford." equal--that is, as the slaves owe their duties to you, so you equally owe to them your duties as masters. Compare "ye masters do the same things" (see on Eph 6:9). Alford translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (Phm 16). knowing--(Col 3:24). ye also--as well as they.

the Unconverted: As to the Bearers of the Epistle, Tychicus and Onesimus: Closing Salutations.

Continue--Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills. with thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (1Co 14:17; Php 4:6; 1Th 5:18).

for us--myself and Timothy (Col 1:1). a door of utterance--Translate, "a door for the word." Not as in Eph 6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (1Co 16:9; 2Co 2:12; Phm 22; Re 3:8). to speak--so that we may speak. the mystery of Christ--(Col 1:27). for which ... also--on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.

Alford thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, Php 1:12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare 2Ti 2:9).

(See on Eph 5:15, 16.) in wisdom--practical Christian prudence. them ... without--Those not in the Christian brotherhood (1Co 5:12; 1Th 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion. redeeming the time--The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [Conybeare and Howson].

with grace--Greek, "IN grace" as its element (Col 3:16; Eph 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (1Jo 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7, 8). His conversation should be cheerful without levity, serious without gloom. Compare Lu 4:22; Joh 7:46, as to Jesus' speech. seasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mt 5:13; Mr 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Le 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness. how ye ought to answer every man--(1Pe 3:15).

Tychicus--(See on Eph 6:2). who is a beloved brother--rather, "the beloved brother"; the article "the" marks him as well known to them.

for the same purpose--Greek, "for this very purpose." that he might know your estate--Translate, "that he may know your state": answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (Col 2:1). comfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.

Onesimus--the slave mentioned in the Epistle to Philemon (Phm 10, 16), "a brother beloved." a faithful ... brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian. one of you--belonging to your city. They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.

Aristarchus--a Macedonian of Thessalonica (Ac 27:2), who was dragged into the theater at Ephesus, during the tumult with Gaius, they being "Paul's companions in travel." He accompanied Paul to Asia (Ac 20:4), and subsequently (Ac 27:2) to Rome. He was now at Rome with Paul (compare Phm 23, 24). As he is here spoken of as Paul's "fellow prisoner," but in Phm 24 as Paul's "fellow laborer"; and vice versa, Epaphras in Phm 23, as his "fellow prisoner," but here (Col 1:7) "fellow servant," Meyer in Alford, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Php 2:25; Phm 2), whose warfare is "the good fight of faith." Mark--John Mark (Ac 12:12, 25); the Evangelist according to tradition. sister's son--rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified; and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (Ac 12:12). The family belonged to Cyprus (Ac 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Ac 13:4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (Mt 10:37) on the first journey (Ac 13:13). touching whom--namely, Mark. ye received commandments--possibly before the writing of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying this letter, since the past tense was used by the ancients (where we use the present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Phm 19), "I have written," for "I write." The substance of them was, "If he come unto you, receive him." Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (Ac 13:13; 15:37-39), had caused an alienation between himself and Barnabas. Christian love soon healed the breach; for here he implies his restored confidence in Mark, makes honorable allusion to Barnabas, and desires that those at Colosse who had regarded Mark in consequence of that past error with suspicion, should now "receive" him with kindness. Colosse is only about one hundred ten miles from Perga, and less than twenty from the confines of Pisidia, through which province Paul and Barnabas preached on their return during the same journey. Hence, though Paul had not personally visited the Colossian Church, they knew of the past unfaithfulness of Mark; and needed this recommendation of him, after the temporary cloud on him, so as to receive him, now that he was about to visit them as an evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (2Ti 4:11).

Justus--that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Ac 1:23). of the circumcision--This implies that Epaphras, Luke, and Demas (Col 4:12, 14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel. These only, &c.--namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Php 1:15). Epaphras, &c., were also fellow laborers, but Gentiles. unto--that is, in promoting the Gospel kingdom. which have been--Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [Bengel].

Christ--The oldest manuscripts add "Jesus." labouring fervently--As the Greek, is the same, translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a contest." in prayers--Translate as Greek, "in his prayers." complete--The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," Ro 4:21; 14:5. In the expression "perfect," he refers to what he has already said, Col 1:28; 2:2; 3:14. "Perfect" implies the attainment of the full maturity of a Christian. Bengel joins "in all the will of God" with "stand."

a great zeal--The oldest manuscripts and Vulgate have "much labor." for you--lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves. them that are in Laodicea ... Hierapolis--churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (1Ti 6:21). All the three cities were destroyed by an earthquake in A.D. 62 [Tacitus, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.

It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (Ac 16:10; compare Note, see on Ga 4:13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (2Ti 4:11). Demas--included among his "fellow laborers" (Phm 24), but afterwards a deserter from him through love of this world (2Ti 4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.

Nymphas--of Laodicea. church ... in his house--So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.

the epistle from Laodicea--namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. Ignatius [Epistle to the Ephesians, 12], Polycarp [Epistle to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47], 1Th 5:27; Re 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (De 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.

say to Archippus--The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. Bengel suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (Col 1:25; compare Phm 2). However, "fulfil" may mean, as in 2Ti 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus. in the Lord--The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; 1Co 7:39; Php 4:2).

Paul's autograph salutation (so 1Co 16:21; 2Th 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds--Already in this chapter he had mentioned his "bonds" (Col 4:3), and again Col 4:10, an incentive why they should love and pray (Col 4:3) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (Col 2:1) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [Alford]. Grace be with you--Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Tit 3:15; Heb 13:25)