NASB (UPDATED) TEXT: Col 4:2-4 2Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; 3praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; 4that I may make it clear in the way I ought to speak.
Col 4:2 NASB, NRSV "devote yourselves to prayer"
NKJV "continue earnestly in prayer"
TEV "be persistent in prayer"
NJB "be persevering in your prayers"
This is a present active imperative, "continue to devote yourselves to prayer." Prayer is not optional. Prayer is crucial for effective Christian living and ministry (cf. Eph 6:18-19 ; Rom 12:2 ; Php 4:6 ; 1Th 5:17 ). If Jesus, being God incarnate, was characterized by both public and private prayer, how much more do believers need to pray for the gospel, for themselves, and for one another? See Special Topic: Effective Prayer at Eph 6:19 .
NASB, NRSV,
TEV "keeping alert"
NKJV "being vigilant"
NJB "stay awake"
This is a present active participle functioning as an imperative. Prayer takes planning, persistence, and vigilance. It needs to become a lifestyle, not an event.
▣ "thanksgiving" Notice the three aspects of prayer in Col 4:2 . Also, remember Paul was imprisoned, yet this letter emphasizes "thanksgiving" (cf. Col 1:3 ; Col 1:12 ; Col 2:7 ; Col 3:15-17 ; Col 4:2 ). Biblical truth (worldview) radically change ones perspective on life (cf. Rom 8:31-39 ). Thanksgiving is a characteristic of a Spirit-filled life (cf. Eph 5:20 ; 1Th 5:18 ).
SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html>
Col 4:3 "praying at the same time for us" Paul needed intercessory prayer. In Col 4:3-4 (cf. Eph 6:19-20 ), he prays for three things related to his preaching the gospel.
1. an open door to preach (cf. Act 14:27 ; 1Co 16:9 ; 2Co 2:12 ; Rev 3:8 )
2. an ability to explain the mystery of the gospel
3. the ability to speak the gospel clearly
SPECIAL TOPIC: INTERCESSORY PRAYER <http://www.freebiblecommentary.org/special_topics/intercessory_prayer.html>
▣ "that God will open up to us a door for the word" See Special Topic following.
SPECIAL TOPIC: USE OF THE WORD "DOOR" IN THE NT <http://www.freebiblecommentary.org/special_topics/door.html>
▣ "the mystery of Christ" See note at Col 2:2 and Special Topic at Eph 3:3 .
▣ "for which I have also been imprisoned" If current scholarship is correct Paul was imprisoned in Rome in the early A.D. 60's (cf. Col 4:18 ). Paul was not in Rome nor on trial before Caesar by accident! This was predicted at his conversion (cf. Act 9:15-16 ; Php 1:13 ).
NASB (UPDATED) TEXT: Col 4:5-6 5Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. 6Let your speech always be with grace, as though seasoned, as it were, with salt, so that you will know how you should respond to each person.
Col 4:5-6 These two verses relate to evangelism. Believers are to live in such a way that non-believers are (1) not turned off, but (2) attracted. Every believer is to be a verbal witness and a lifestyle witness (cf. 1Pe 3:15 )!
Col 4:5 NASB "Conduct yourselves with wisdom"
NKJV "walk in wisdom"
NRSV "conduct yourselves wisely"
TEV "Be wise in the way you act"
NJB "Act wisely"
This is another present active imperative, "always conduct yourselves with wisdom." Believers are to be intentional evangelists. Evangelism is God's will for the church (cf. Mat 28:19-20 ). Every believer is a full time minister of the gospel (cf. Eph 4:11-12 ).
NASB "making the most of the opportunity'
NKJV "redeeming the time"
NRSV "making the most of the time"
TEV "making good use of every opportunity you have"
NJB "making the best of the present time"
This is a present middle participle. This was the term (exagorazô) used to describe redemption (cf. Gal 3:13 ; Gal 4:5 ). It had an OT connotation of buying someone back from slavery, even sometimes the personal agency of a near relative (go'el). It was used metaphorically of making the most of an opportunity by buying something at a good price or at an appropriate time (cf. Eph 5:16 ).
Believers must live godly lives and use godly wisdom so that when evangelistic and spiritual opportunities come they can take full advantage of them!
Col 4:6 "speech. . .seasoned. . .with salt" Believers must watch their speech (cf. Eph 4:29 ). They are known by their words (cf. Mat 15:1-20 ; Mar 7:2-23 ) and judged by their words (cf. Mat 12:33-37 ; Luk 6:39-45 ). Our speech and our lives will open opportunities for witnessing! Intention, not which evangelistic methodology one chooses to use, is the key. Prayer, not perfect presentation, is crucial. Wisdom is helpful but the Spirit is the determinative factor! See Special Topic: Human Speech at Col 3:10 .
NASB (UPDATED) TEXT: Col 4:7-9 7As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. 8For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts; 9and with him Onesimus, our faithful and beloved brother, who is one of your number. They will inform you about the whole situation here.
Col 4:7-8 "Tychicus" Paul mentions Tychicus several times (cf. Act 20:4 ; Eph 6:21 ; 2Ti 4:12 and Tit 3:12 ). He was the bearer of this letter, and also of Ephesians and Philemon. Paul sent him to explain his circumstances to the churches of Asia Minor so that they might know how better to pray for him and rejoice with him (cf. Col 4:8 and introduction).
Col 4:8 "hearts" See Special Topic at Col 2:2 .
Col 4:9 "Onesimus" Onesimus was a runaway slave converted in prison by Paul. Paul sent him back to his Christian master, Philemon, who lived in Colossae and was well known to Paul (cf. Philemon). In many ways this tension between slave and free was an effective test of genuine Christian love.
NASB (UPDATED) TEXT: Col 4:10-17 10Aristarchus, my fellow prisoner, sends you his greetings; and also Barnabas' cousin Mark (about whom you received instructions; if he comes to you, welcome him); 11and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. 12Epaphras, who is one of your number, a bond slave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. 13For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis. 14Luke, the beloved physician, sends you his greetings, and also Demas. 15Greet the brethren who are in Laodicea and also Nympha and the church that is in her house. 16When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea. 17Say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it."
Col 4:10-14 Timothy and six other co-workers sent their personal greetings to the church. Six of these seven co-workers are also mentioned in Philemon. Tychicus was probably the bearer of the letters of Colossians, Ephesians, and Philemon to Asia Minor.
Col 4:10 "Aristarchus" A Jewish Christian about whom we know little (cf. Act 19:29 ; Act 20:4 ; Act 27:2 ).
▣ "my fellow prisoner" This refers either metaphorically to Christian service or literally to imprisonment (cf. Rom 16:7 ; Phm 1:23 ).
▣ "Mark, the cousin of Barnabas" John Mark's home may have been the site of the Lord's Supper and Upper Room post-resurrection appearances of Jesus (cf. Act 12:12 ). He was the writer of the Gospel of Mark and the friend and scribe of Peter (cf. 1Pe 5:13 ). He was the cause of a great disagreement between Barnabas and Paul after their first missionary journey (cf. Act 12:25 ; Act 13:5 ; Act 15:36-39 ).
▣ "if he comes to you, welcome him" This is a third class conditional sentence. Paul was very angry with John Mark for leaving the first mission team. However, they apparently reconciled (cf. 2Ti 4:11 ).
Col 4:11 "Jesus who is called Justus" The TEV has "Joshua." "Jesus" and "Joshua" are derived from the Hebrew terms "YHWH" and "salvation" and are the same in Hebrew (cf. Mat 1:21 ). This Justus is known to God, but unknown to us.
▣ "the kingdom of God" This is such a key phrase in the Synoptic Gospels (see Special Topic at Eph 5:5 ). Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now. It is surprising that John uses this phrase only twice (and never in Jesus' parables). In John's Gospel "eternal life" is a key term and metaphor.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came, not as the military conqueror of Revelation 1:9 , but as the Suffering Servant (cf. Isaiah 5:3 ) and humble leader (cf. Zec 9:9 ). The Kingdom, therefore, is inaugurated (cf. Mat 3:2 ; Mat 4:17 ; Mat 10:7 ; Mat 11:12 ; Mat 12:28 ; Mar 1:15 ; Luk 9:9 ; Luk 9:11 ; Luk 11:20 ; Luk 21:31-32 ), but not consummated (cf. Mat 6:10 ; Mat 16:28 ; Mat 26:64 ).
Believers live in the tension between these two ages. They have resurrection life, but they still are dying physically. They are freed from the power of sin, yet they still sin. They live in the eschatological tension of the already and the not yet!
▣ "from the circumcision" The men listed in Col 4:7-11 were all Jewish believers (according to their names).
▣ "they have proved to be an encouragement to me" The term literally means "relief of pain." This Greek word is the source of the English medicine "paregoric."
Col 4:12 "Epaphras" He was founder of the church at Colossae (cf. Col 1:7 and introduction).
▣ "always laboring earnestly for you" This is a strong athletic term which comes into English as "agony." Epaphras was a prayer warrior (cf. Col 4:13 ). His prayer for these believers was that they (1) stand, (2) mature, and (3) be assured in all the will of God.
Col 4:13 "Laodicea and Hierapolis" These were the other two towns (along with Colossae) of the Lycus valley in which Epaphras had started three churches.
Col 4:14 "Luke" He was Paul's close missionary companion and physician. He was a Gentile and the author of the Gospel of Luke and Acts.
▣ "Demas" Later he would desert Paul (cf. 2Ti 4:10 ).
Col 4:15 "Nympha" This can be either masculine or feminine. Notice the early church met in private homes (cf. Rom 16:5 ; 1Co 16:19 ; Phm 1:2 ).
Col 4:16 "when this letter is read among you" All of Paul's letters, not just Ephesians (a circular letter), were passed around from church to church and read aloud to the whole congregation. The churches believed that the Apostles had a unique, inspired word from God. Their desire to hear all of Paul's letters written to other churches, and on other occasions, shows how the Bible relates to everyone and every age.
▣ "read my letter that is coming from Laodicea" This letter was probably "Ephesians" which was a circular letter. In Marcion's Canon, Ephesians was called "the letter to the Laodiceans." No early church father ever quotes from a letter known as the letter to the Laodiceans.
Col 4:17 "Archippas" Archippas was the pastor of the house-church (Phm 1:2 ). The early leadership positions were functions performed by local gifted believers, not vocations or offices.
NASB (UPDATED) TEXT: Col 4:18 18I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you.
Col 4:18 "in my own hand" This was Paul's way of assuring the genuineness of his writings (cf. 2Th 2:2 ; 2Th 3:17 ). This also implies that he regularly employed a scribe (cf. Rom 16:22 ), probably because of his eye problems (cf. Act 9:8-9 ; Act 9:12 ; Act 9:18 ; Gal 4:15 ; Gal 6:11 ), which I believe was his "thorn in the flesh."
1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Eph 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, (462) because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.
And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed ἰσότητα to mean analogical (463) or distributive right, (464) as in Ephesians, τὰ αὐτὰ, (the same things.) (465) For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks. (466)
(462) “Et rabbaisse leur presomption;” — “And beats down their presumption.”
(463) Our author, has here in view a definition of Aristotle, quoted by him when commenting on 2. o 8:13. See Calvin on the Corinthians, vol. 2, p. 294. — Ed.
(464) “C’est a dire, qui est reglé et compassé selon la circonstance, qualité, ou vocation des personnes;” — “That is to say, which is regulated and proportioned according to the circumstances, station, or calling of individuals.”
(465) “Comme aux Ephesiens il a vsé de ce mot, Le mesme, ou Le semblable, en ceste signification, comme il a este là touché;” — “As in the Ephesians he has made use of this word, the same, or the like, in this sense, as he has there noticed.”
(466) “Comme il y a vn droict mutuel, reglé selon la consideration de l’office et vocation d’vn chacun, lequel droict doit auoir lieu entre tous estats;” — “As there is a mutual right, regulated according to a consideration of the office and calling of each individual, which right ought to have a place among all ranks.”
2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness. (467)
He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Phi 4:6.)
(467) “Ou façon d’y proceder laschement, et comme par acquit;” — “Or a way of acting in it listlessly, and as a mere form.”
3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us — that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish (468) argument on the part of Papists, who infer from this, that the dead must be implored (469) to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.
As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; (470) he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.
By a door of utterance, however, he simply means what, in Eph 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luk 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. For this is truly a divine work, as Christ himself said,
It is not ye that speak,
but the Spirit of your Father
that speaketh in you.
(Mat 10:20.)
Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Secondly, he argues from the dignity (471) of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.
(468) “Plus que puerile;” — “Worse than childish.”
(469) “Qu’il nous faut implorer l’aide des saincts trespassez;” — “That we must implore the aid of departed saints.”
(470) “Il ne se soucie point d’estre sauué des mains de ses ennemis;” — “He does not feel anxiety to be saved from the hands of his enemies.”
(471) “La dignite et l’excellence;” — “The dignity and excellence.”
4. As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Eph 6:20,) he adds, ἵνα παῤῥησιάσωμαι, (that I may speak boldly,) from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Farther, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.
5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Gal 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,
lest any stumblingblock be put in,
the way of the blind, (Lev 19:14,)
for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.
To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Eph 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments.” The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.
6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, (472) but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, (473) he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain. (474)
That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the least important part of prudence — to have due regard to individuals. (475)
(472) Sales. The term is frequently employed by classical writers to denote witticisms. See Cic. Fam. 9:15; Juv. 9:11; Hor. Ep. 2:2, 60. — Ed.
(473) “Et que par ce moyen il seroit a craindre que les fideles ne s’y addonassent;” — “And as on this account it was to be feared that believers would addict themselves to this.”
(474) “Ou s’en vont en fumee;” — “Or vanish into smoke.”
(475) “Car c’est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres comme il est de besoin;” — “For it is one of the chief departments of true prudence, to know how to discriminate as to individuals, in speaking to one and to another, as there may be occasion.”
7. My things. That the Colossians may know what concern he has for them, he confirms them, by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life, making care for himself a secondary matter, he consults for their interests by sending Tychicus to them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no small matter that, while he is held prisoner, and is in the most imminent danger on account of the gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn what and how great an agreement there was in doctrine among all true teachers, and might hear from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully meditate on these examples, that they may stir us up to all imitation of the like pursuit.
He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as the name of a thief and a fugitive would have been liable to reproach. (476) He distinguishes both of them by honorable titles, that they may do the more good, and especially Tychicus, who was to exercise the office of an instructor.
(476) Paley, in his Horae Paulinae, finds the statement here made respecting Onesimus, “who is one of you,” one of the many undesigned coincidences which he adduces in that admirable treatise, in evidence of the credibility of the New Testament. The train of his reasoning in this instance may be briefly stated thus — that while it appears from the Epistle to Philemon, that Onesimus was the servant or slave of Philemon, it is not stated in that Epistle to what city Philemon belonged; but that it appears from the Epistle, (Phl 1:1,) that he was of the same place, whatever that place was, with an eminent Christian, named Archippus, whom we find saluted by name amongst the Colossian Christians; while the expression made use of by Paul here respecting Onesimus, “who is one of you,” clearly marks him out as being of the same city, viz., Colosse. — Ed.
10. Fellow-prisoner. From this it appears that there were others that were associated with Paul, (477) after he was brought to Rome. It is also probable that his enemies exerted themselves, in the outset, to deter all pious persons from giving him help, by threatening them with the like danger, and that this for a time had the desired effect; but that afterwards some, gathering up courage, despised everything that was held out to them in the way of terror.
That ye receive him. Some manuscripts have receive in the imperative mood; but it is a mistake, for he expresses the nature of the charge which the Colossians had received — that it was a commendation of either Barnabas, or of Marcus. The latter is the more probable. In the Greek it is the infinitive mood, (478) but it may be rendered in the way I have done. Let us, however, observe, that they were careful in furnishing attestations, that they might distinguish good men from false brethren — from pretenders, from impostors, and multitudes of vagrants. The same care is more than simply necessary at the present day, both because good teachers are coldly received, and because credulous and foolish men lay themselves too open to be deceived by impostors.
(477) “D’autres furent mis prisonniers auec sainct Paul;” — “Some others were made prisoners along with St. Paul.”
(478) Excipite δέξασθε, vel δέξασθαι, ut excipiatis, si conjungas cum ἐλάβετε, ut habet Syrus interpres, ut exprimatur quod fuerit illud mandatum;” — “Receive ye, δέξασθε, or δέξασθαι, that ye may receive, if you connect it with ἐλάβετε, (ye received,) as the Syrian interpreter has it, so as to express what the charge was.” — Beza. — Ed.
11. These only are fellow-workers, — that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, therefore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. (479) But of this form of expression we shall treat more fully elsewhere.
(479) “Nous sommes receus a la vie eternelle;” — “We are received to life eternal.”
12Always striving. Here we have an example of a good pastor, whom distance of place cannot induce to forget the Church, so as to prevent him from taking the care of it with him beyond the sea. We must notice, also, the strength of entreaty that is expressed in the word striving. For although the Apostle had it in view here to express intensity of affection, he at the same time admonishes the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance. Lastly, let us infer from Paul’s words, that the perfection of Christians is, when they stand complete in the will of God, that they may not suspend their scheme of life upon anything else.
14. Luke saluteth you. I do not agree with those who understand this to be Luke the Evangelist; for I am of opinion that he was too well known to stand in need of such a designation, and he would have been signalized by a more magnificent eulogium. He would, undoubtedly, have called him his fellow-helper, or at least his companion and participant in his conflicts. I rather conjecture that he was absent at that time, and that it is another of the same name that is called a physician, to distinguish him from the other. Demas, of whom he makes mention, is undoubtedly the person of whom he complains — that he afterwards deserted him. (2. i 4:10.)
When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be — that they be so many little Churches. (480) Let every one, therefore, know that this charge is laid upon him — that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.
(480) See Calvin on the Corinthians, vol. 2, p. 78.
16. Let it be read in the Church of the Laodiceans. Hence, though it was addressed to the Colossians, it was, nevertheless, necessary that it should be profitable to others. The same view must also be taken of all the Epistles. They were indeed, in the first instance, addressed to particular Churches, but, as they contain doctrine that is always in force, and is common to all ages, it is of no importance what title they bear, for the subject matter belongs to us. It has been groundlessly supposed that the other Epistle of which he makes mention was written by Paul, and those labor under a double mistake who think that it was written by Paul to the Laodiceans. I have no doubt that it was an Epistle that had been sent to Paul, the perusal of which might be profitable to the Colossians, as neighboring towns have usually many things in common. There was, however, an exceedingly gross imposture in the circumstance that some worthless person, I know not who, had the audacity to forge, under this pretext, an Epistle, that is so insipid, (481) that nothing can be conceived to be more foreign to Paul’s spirit.
(481) “Contrefaire et mettre en auant vne lettre comme escrite par sainct Paul aux Laodiciens, voire si sotte et badine;” — “To forge and put forward a letter as if written by St. Paul to the Laodiceans, and that too so foolish and silly.”
17Say to Archippus. So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, (482) if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word are endowed with signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul’s calling attention again (483) to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition. (484)
END OF THE COMMENTARY ON THE EPISTLE TO
THE COLOSSIANS.
(482) “Qu’eux — mesmes aussi doyuent faire des remonstrances et inciter leur pasteur;” — “That they must themselves employ remonstrances and stir up their pastor.”
(483) Paul had previously made mention of his bonds, in the 3rd verse of the chapter. — Ed.
(484) “Que des lors on faisoit courir des epistres a faux titre, et sous le nom des seruiteurs de Dieu: a laquelle meschancete il leur estoit force de remedier par quelque moyen;” — “That even then they put into circulation epistles under a false title, and in the name of the servants of God: to which wickedness he was under the necessity of employing a remedy by some means.”
