Text -- Colossians 4:2-6 (NET)

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. 4:4 Pray that I may make it known as I should. 4:5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Col 4:2

Continue steadfastly ( proskartereite ).

See note on Mar 3:9, note on Act 2:42, and Act 2:46 for this interesting word from pros and karteros (strong), common in the Koiné.

Robertson: Col 4:2

Watching ( grēgorountes ).

Present active participle of grēgoreō , late present made on perfect active stem egrēgora with loss of ė , found first in Aristotle.

Robertson: Col 4:3

Withal ( hama ).

At the same time.

Robertson: Col 4:3

That God may open ( hina ho theos anoixēi ).

Common use of hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné.

Robertson: Col 4:3

A door for the word ( thuran tou logou ).

Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Co 16:9), once of an open door that he could not enter in Troas (2Co 2:12).

Robertson: Col 4:3

The mystery of Christ ( to mustērion tou Christou ).

The genitive of apposition, the mystery which is Christ (Col 2:2), one that puts out of comparison the foolish "mysteries"of the Gnostics.

Robertson: Col 4:3

For which I am also in bonds ( di' ho kai dedemai ).

Perfect passive indicative of deō . Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.

Robertson: Col 4:4

As I ought to speak ( hōs dei me lalēsai ).

Wonderful as Paul’ s preaching was to his hearers and seems to us, he was never satisfied with it. What preacher can be?

Robertson: Col 4:5

Toward them that are without ( pros tous exō ).

A Pauline phrase for those outside the churches (1Th 5:12; 1Co 5:12.). It takes wise walking to win them to Christ.

Robertson: Col 4:5

Redeeming the time ( ton kairon exagorazomenoi ).

We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Eph 5:16.

Robertson: Col 4:6

Seasoned with salt ( halati ērtumenos ).

The same verb artuō (old verb from airō , to fit, to arrange) about salt in Mar 9:50; Luk 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul’ s desire "that ye know how ye must answer each one"(eidenai pōs dei humas heni ekastōi apokrinesthai ). Who does know?

Vincent: Col 4:2

Continue ( προσκαρτερεῖτε )

See on Act 1:14. Compare Act 2:42, Act 2:46; Act 6:4; Rom 12:12; Rom 13:6; 1Th 5:17. Rev., correctly, continue steadfastly .

Vincent: Col 4:2

Watching ( γρηγοροῦντες )

See on Mar 13:35; see on 1Pe 5:8. In Eph 6:18, ἀγρυπνοῦντες watching is used, on which see Mar 13:33.

Vincent: Col 4:2

Therein ( ἐν αὐτῇ )

In prayer. Compare thereunto , Eph 6:18.

Vincent: Col 4:3

Door of utterance ( θύραν τοῦ λόγου )

Rev., better, a door for the world . Compare 1Co 16:9; 2Co 2:12; Rev 3:8. See also entering in , 1Th 1:9; 1Th 2:1. And the parallel passage, Eph 6:19. There may be an allusion to a release from imprisonment.

Vincent: Col 4:4

That I may make it manifest ( ἵνα φανερώσω )

Compare speak boldly , Eph 6:20. That connects with the clause that God-Christ .

Vincent: Col 4:5

In wisdom ( ἐν σοφίᾳ )

Compare Eph 5:15, as wise .

Vincent: Col 4:5

Those that are without ( τοὺς ἔξω )

As 1Co 5:12, 1Co 5:13; 1Th 4:12. Compare τοὺς ἔσω those within , 1Co 5:12.

Vincent: Col 4:5

Redeeming the time ( τὸν καιρὸν ἐξαγοραζόμενοι )

Compare Eph 5:16, and Dan 2:8, Sept. The word is used in the New Testament only by Paul, Gal 3:13; Gal 4:5; Eph 5:16. The compounded preposition ἐξ has the meaning out of ; as Gal 3:13, " Christ redeemed us out of the curse," etc., and out and out , fully . So here and Eph 5:16, buy up . Rev., in margin, buying up the opportunity . The favorable opportunity becomes ours at the price of duty.

Vincent: Col 4:6

Seasoned with salt ( ἅλατι ἠρτυμένος )

Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt , i.e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit (" Satires," 1 x., 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus: " The many call salt χάριτας graces , because, mingled with most things, it makes them agreeable and pleasant to the taste." Seasoned is, literally, prepared . It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii., 30). The exhortation to well-seasoned and becoming speech is expanded in Eph 4:29; Eph 5:4, in a warning against corrupt communication.

Wesley: Col 4:3

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.

Wesley: Col 4:6

Seasoned with the grace of God, as flesh is with salt.

JFB: Col 4:2

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.

JFB: Col 4:2

For everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (1Co 14:17; Phi 4:6; 1Th 5:18).

JFB: Col 4:3

Myself and Timothy (Col 1:1).

JFB: Col 4:3

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 1:22; Rev 3:8).

JFB: Col 4:3

So that we may speak.

JFB: Col 4:3

(Col 1:27).

JFB: Col 4:3

On account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.

JFB: Col 4:4

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, Phi 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).

JFB: Col 4:5

(See on Eph 5:15-16.)

JFB: Col 4:5

Practical Christian prudence.

JFB: Col 4:5

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.

JFB: Col 4:5

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].

JFB: Col 4:6

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 Luk 4:22; Joh 7:46, as to Jesus' speech.

JFB: Col 4:6

That is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mat 5:13; Mar 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Lev 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.

JFB: Col 4:6

(1Pe 3:15).

Clarke: Col 4:2

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

Clarke: Col 4:2

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

Clarke: Col 4:2

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.

Clarke: Col 4:3

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

Clarke: Col 4:3

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. 1Co 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. 2Co 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

Clarke: Col 4:3

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

Clarke: Col 4:3

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.

Clarke: Col 4:4

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.

Clarke: Col 4:5

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

Clarke: Col 4:5

Redeeming the time - See on Eph 5:16 (note).

Clarke: Col 4:6

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)

Clarke: Col 4:6

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.

Calvin: Col 4:2

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.)

Calvin: Col 4:3

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.

Calvin: Col 4:4

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.

Calvin: Col 4:5

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.

Calvin: Col 4:6

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

Defender: Col 4:6

"Speech" here is the Greek logos, often translated "word." In addition to being gracious and tasteful ("seasoned with salt"), the speech of the Christian should be "sound" (Tit 2:8), "edifying" (Eph 4:29), meaningful (Mat 12:36), "quiet" (1Th 4:11), trustworthy (Col 3:9) and clean (Col 3:8).

Defender: Col 4:6

If we have "grace in [our] hearts" (Col 3:16), we can exhibit grace in our speech.

Defender: Col 4:6

The word "answer" is the Greek apokrinomai. In its 250 occurrences in the New Testament, this is the only place where it is not used as a simple narrative statement ("he answered and said"). In other words, we can (and should) know just how to reply to every statement or question in any conversation and do so graciously and tastefully. It is different from the word "answer" in 1Pe 3:15 ("be ready always to give an answer ..."): there the word is apologia, meaning "systematic defense." When the Christian faith is attacked, we need to be able to give an "apologetic" in defense thereof. In ordinary conversation, on the other hand, we need to have a gracious and helpful reply to whatever is being said or asked."

TSK: Col 4:2

Continue : Col 4:12, Col 1:9; 1Sa 12:23; Job 15:4, Job 27:8-10; Psa 55:16, Psa 55:17, Psa 109:4; Luk 18:1; Rom 12:12; Eph 6:18; Phi 4:6; 1Th 5:17, 1Th 5:18

watch : Mat 26:41; Mar 13:33; Luk 21:36; 1Pe 4:7

thanksgiving : Col 2:7, Col 3:15, Col 3:17

TSK: Col 4:3

praying : Rom 15:30-32; Eph 6:19; Phi 1:19; 1Th 5:25; Phm 1:22; Heb 13:18, Heb 13:19

that : 1Co 16:9; 2Co 2:12; 2Th 3:1, 2Th 3:2; Rev 3:7, Rev 3:8

a door : The term door is used metaphorically for an entrance to any business, or occasion or opportunity of doing any thing; and consequently ""a door of utterance""is an opportunity of preaching the gospel successfully. See the parallel texts.

the mystery : Col 1:26, Col 2:2, Col 2:3; Mat 13:11; 1Co 4:1; Eph 6:19

for : Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:7, Phi 1:13, Phi 1:14; 2Ti 1:16, 2Ti 2:9

TSK: Col 4:4

I may : Mat 10:26, Mat 10:27; Act 4:29; 2Co 3:12, 2Co 4:1-4

as : Col 4:6; Act 5:29; 1Co 2:4, 1Co 2:5; 2Co 2:14-17; Eph 6:20

TSK: Col 4:5

Walk : Col 3:16; Psa 90:12; Mat 10:16; Rom 16:19; 1Co 14:19-25; Eph 5:15-17; Jam 1:5, Jam 3:13, Jam 3:17

them : 1Co 5:12, 1Co 5:13; 1Th 4:12; 1Ti 3:7; 1Pe 3:1

redeeming : Eph 5:16

TSK: Col 4:6

your : Col 3:16; Deu 6:6, Deu 6:7, Deu 11:19; 1Ch 16:24; Psa 37:30,Psa 37:31, Psa 40:9, Psa 40:10, Psa 45:2, Psa 66:16; Psa 71:15-18, Psa 71:23, Psa 71:24, Psa 78:3, Psa 78:4, Psa 105:2, Psa 119:13, Psa 119:46; Pro 10:21, Pro 15:4, Pro 15:7; Pro 16:21-24, Pro 22:17, Pro 22:18, Pro 25:11, Pro 25:12; Ecc 10:12; Mal 3:16-18; Mat 12:34, Mat 12:35; Luk 4:22; Eph 4:29

seasoned : Lev 2:13; 2Ki 2:20-22; Mat 5:13; Mar 9:50

how : Pro 26:4, Pro 26:5; Luke 20:20-40; 1Pe 3:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Col 4:2

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; compare the Luk 18:1 note; Eph 6:18 note; 1Th 4:17 note.

And watch in the same with thanksgiving - Watch for favorable 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; see the Eph 6:18 note; Phi 4:6.

Barnes: Col 4:3

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 - Notes, Eph 6:19-20; compare 2Co 1:11; Phi 1:19; Heb 13:18-19.

That God would open to 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; see the notes at Eph 6:19.

To speak the mystery of Christ - Called in Eph 6:19, the "mystery of the gospel;"see the notes there.

For which I also am in bonds - A prisoner at Rome; Notes, Eph 6:20.

Barnes: Col 4:4

That I may make it manifest ... - Notes, Eph 6:20.

Barnes: Col 4:5

Walk in wisdom - That is, conduct uprightly and honestly. 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; see the notes at 1Co 5:12. They were surrounded by pagans, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety ( ἐν σοφίᾳ en sophia toward 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) People of the world judge of religion, not from the profession, but from the life of its friends.

\caps1 (2) t\caps0 hey 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.

\caps1 (3) t\caps0 hey understand the nature of religion so well as to know when its friends are or are not consistent with their profession.

\caps1 (4) t\caps0 hey 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 principles 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.

\caps1 (5) n\caps0 o 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 endeavor 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.

\caps1 (6) n\caps0 o person 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 honor 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 - Notes, Eph 5:6.

Barnes: Col 4:6

Let your speech - Your conversation. In the previous verse the apostle had given a general direction that our conduct toward 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 that 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 - Be imbued with the spirit of piety, that you may not utter any thing that would be rash and foolish, but be prepared to answer anyone 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 further. It may be understood as meaning also, "be imbued with the spirit of religion, and you will be able to answer any man appropriately on any subject. If he asks you about the evidence or 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; compare Luk 2:46.

Poole: Col 4:2

Continue in prayer persevere or hold on strongly in prayer with fervency: we are apt to grow sluggish and indisposed, and therefore have need of quickening to this duty, Luk 18:1 Eph 6:18 .

And watch in the same endeavouring to keep the heart in all fit seasons unto this, as a help to the precedent and subsequent duties, Psa 5:3 Mar 13:33 , &c.; Act 12:12 Rom 12:12 1Th 5:17 Jam 5:16 Rev 3:2 .

With thanksgiving with acknowledgment of thanks for what we have already received, Psa 116:12,13 1Th 5:18 .

Poole: Col 4:3

Withal praying also for us not only putting up petitions for themselves, but also interceding for Paul, and others with him, especially Timothy, mentioned in the salutation, Col 1:1,7 Ro 15:30 2Co 1:11 Phi 1:19 2Th 3:1 Phm 1:22 .

That God would open unto us a door of utterance that God would vouchsafe to us freedom of speech: See Poole on "Eph 6:19" .

To speak the mystery of Christ effectually to preach the mystery of Christ: see Col 1:26,27 2:2 Mat 13:11 1Co 16:9 Eph 1:9 .

For which I am also in bonds: for which I am an ambassador in bonds, or, in a chain, Eph 6:20 ; i.e. with the soldier that kept him in his own hired dwelling, Act 28:16,20,30,31 .

Poole: Col 4:4

That I may manifest, or open and clear, it in due circumstances, as becomes an able minister of Christ, Rom 1:15 1Co 2:4 1Co 9:16 with 2Ti 2:15 4:2 .

Poole: Col 4:5

Walk in wisdom let your course of life be managed with all Christian prudence, that you may not any way disparage the Christian institution, 2Sa 12:14 Rom 2:23,24 , with 1Ti 6:4 ; with your innocency be wise as serpents, Mat 10:16 ; see Eph 5:15 : yet, while you become all things to all to gain some, 1Co 9:20-23 , you must take heed of such a compliance, whereby you may wound your consciences, Exo 34:15 Eph 5:11 ; and, on the other side, of such a contempt of them without just cause as may provoke them to persecute you. Paul was wary in his reasoning with those who were not Christians, and would have others to be so, Act 17:24,25 , &c., with 1Co 5:12,13 ; not denying any of them what is due to them by Divine and human rights, Mat 22:21 Rom 13:7 1Pe 2:13 .

Toward them that are without considering they are not of the household of faith, Gal 6:10 , as you profess to be, you should be more circumspect, that you do not give occasion of offence to them, 1Ti 5:14 , as well as take care you be not infected with their practices, 1Co 5:6 , but endeavour to adorn the doctrine of God our Saviour in all things, Tit 2:10 .

Redeeming the time showing your prudence, say some learned men, in gaining time by honest craft, to secure you from spiritual dangers to your souls, or divert those who have power from persecutions: taking the expression proverbially. And for that purpose cite a passage in the prophet from the Septuagint, Dan 2:8 . Others, and the most, import of the original words, take time for opportunity, or the fitness it hath for some good; and the participle we render redeeming, to import either morally, (not physically, which is impossible), a recalling or recovery of time past that is lost, by a double diligence in employing what remains; or a buying up the present time, i.e. parting with any thing for the improvement of it to our spiritual advantage; or a buying it out, i.e. a rescuing it, as it were, out of the hands of Satan and the world, which by distracting cares and tempting pleasures do occasion often the misspending of it: see Eph 6:16 .

Poole: Col 4:6

Let your speech be alway with grace: because discourse is the tenderest part of our converse with men, especially those without, and ought to be managed with the greatest circumspection, upon occasions in every fit season, in imitation of Christ, who entertained those that did converse with him with gracious words, Luk 4:22 , you should endeavour so to speak when called, that the hearers may conceive your discourse doth proceed from a gracious spirit, or grace in the heart, Col 3:16 , teaching your mouth, Pro 15:23,24 , with meekness of wisdom, Jam 3:13 , using knowledge aright, Pro 15:2 , being in its tendency gracious, Ecc 10:12 ; not ungrateful, (as tinctured with gall or venom), but ministering grace to the hearers, Eph 4:29 .

Seasoned with salt even as meat duly powdered with salt Mat 5:13becomes acceptable to the discerning palate, so to the ear that trieth speech, fitly spoken words Pro 25:11are of a grateful savour, cleansed from corruption, Job 33:3 Mar 9:50 .

That ye may know how ye ought to answer every man to this purpose chiefly in the main points of Christianity, that in a gospel becoming manner, you may be able to give a reason of the hope that is in you (to those that ask you) with meekness and fear, Mat 7:6 1Pe 3:15 , courteousness and sincerity, Eph 4:25 , free from those evils of speech he had before enjoined them in this Epistle to put away, Col 3:8 .

Haydock: Col 4:3

A door of speech; i.e. of free speech to preach the gospel. (Witham)

Haydock: Col 4:5

Redeeming the time. This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. (Calmet)

Gill: Col 4:2

Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:

and watch in the same with thanksgiving. There is not only a watchfulness unto it, previous to a man's entrance on it, as in Eph 6:18 but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call עיון תפלה, "the attention of prayer" ^f, and כונת הלב, "the intention of the heart"; and which, they say ^g, is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer ^h; and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this

thanksgiving must be added; see Phi 4:6 for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?

Gill: Col 4:3

Withal, praying also for us,.... The persons to be prayed for are next directed to; and these are not only themselves, though their concern is very near and great, but others also, all the saints and people of God, yea, all men, and in particular the ministers of the Gospel. The apostle desires they would pray for him, and his fellow ministers, and which he says not in dissimulation, under a guise of humility, but in true humility and lowliness of mind; being sensible of the greatness of the ministerial work, which this shows, and of his own imperfection and weakness, and of what advantage the prayers, even of the meanest in the church, might be unto him: and this shows, that it is the duty of churches, and of particular believers, to pray for their ministers, and, among the rest, as follows,

that God would open to us a door of utterance; or "of the word"; so the Vulgate Latin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, that the door of that might be opened, that it might have a free course, and be glorified; for though he was bound, that was not; nor does he desire that the door of the prison might be opened, but the door of the word; that there might be an opportunity of preaching it; in which sense this phrase is used, 1Co 16:9 that whereas he could not go abroad to preach it, the hearts of men might be inclined to come to him, and hear it from his mouth; and that the door of their hearts might be opened, that they might attend unto it; that it might have an entrance into them, and a place in them: or else the door of his own speech and words is intended, and the sense be, that God would not only set before him an open door for the preaching of the Gospel, and make it effectual for the conversion of many souls; but that, as he would furnish him with all abilities, and every gift for that service, so that with enlargement of heart, and liberty of mind, he would give him elocution, a mouth and wisdom to speak, utterance and freedom of speech; that the door of the Gospel being opened, or an opportunity given to preach it, and the door of men's hearts opened to receive it, the door, of his lips might be also opened to show forth the praise of the grace of God. The Alexandrian copy adds, "with boldness", or "boldly", as in Eph 6:19

to speak the mystery of Christ; the Gospel, of which Christ is the author, preacher, sum, and substance; the whole of which is a mystery; the wisdom of God in a mystery; all the doctrines of it are mysteries; and particularly those, and which are here more especially designed, which regard the person, offices, and grace of Christ, as the mystery of his divine and eternal sonship, of his incarnation, of the union of the two natures, divine and human, in his person, of redemption by his blood, justification by his righteousness, and satisfaction by his sacrifice, things dear to the apostle, and which his soul was full of, and he wanted to speak out; and therefore desires prayer, to be made for him, that a door might be opened, and way made for his speaking of these things with freedom:

for which, says he,

I am also in bonds; this he adds, partly to show how dear the Gospel was to him, that he was willing to suffer, and did suffer cheerfully for the sake of it; and what an honour he esteemed it to lie in chains for it, of which, nor of that, was he in the least ashamed; and partly to stir them up the more to prayer for him, for his liberty in every respect.

Gill: Col 4:4

That I may make it manifest,.... It being a mystery, a secret, which was hid in God from everlasting, and, during the legal dispensation, was wrapped up in types, and shadows, and sacrifices, and is still hidden unto the natural man. Wherefore the apostle was desirous of making it manifest in a ministerial way; for God only, by his Spirit, makes it manifest in a spiritual, experimental, and saving way.

As, says he,

I ought to speak. The Arabic version adds, "concerning it", the Gospel, the mystery of Christ. The apostle's meaning is, that he might deliver it with that clearness and evidence, and use that plainness of speech which became the Gospel, and him as a minister of it, and not ambiguous expressions, equivocal phrases, words of double meanings, on purpose to hide things from men, but by manifestation of the truth, to commend himself to every man's conscience in the sight of God. As also to speak it faithfully, declaring the whole counsel of God, keeping back nothing that might be profitable to the churches; and with all constancy and certainty, with all boldness and intrepidity of soul, and freedom of mind; not seeking to please men, aiming at vain glory, and popular applause, or being afraid of their faces, menaces, and reproaches.

Gill: Col 4:5

Walk in wisdom,.... Or wisely, circumspectly, not as fools, but as wise men; See Gill on Eph 5:15.

Towards them that are without; so the Jews used to call the Gentiles, all that were out of their own land, that were not of their nation or religion, who were aliens from them, and strangers to their privileges; and sometimes the unbelieving. Jews bear the same character, see Mar 4:11. Here it may design such who were not members of this church; so the distinction of those that are without, and such as are within, is used by the apostle in 1Co 5:12. A church is an house or family, and such as belong to it are called the household of faith, and those that do not are they that are, without; it is as a city, and, those that are of it are fellow citizens with the saints, but others are strangers and foreigners; it is a garden enclosed, they that are planted in it are those that are within, and such as lie in the wide open field of the world are those that are without: but inasmuch as there are some who are not members of churches, and yet have the grace of God, this phrase may chiefly regard all unregenerate men, profane sinners, such as have not faith in Christ, nor hope in God, who are entirely destitute of the grace of God. Now it becomes saints to walk wisely towards them; all communication with them is not cut off, or correspondence and conversation with them forbidden; the saints indeed are not to have their conversation among them as in times past; they are to have no fellowship with them in immoral actions, and superstitious practices; but they may be concerned with them in things civil, with respect to trade and commerce, and the common business of life; on these accounts they may keep company with them; otherwise, as the apostle elsewhere says, they must needs go out of the world. But then it is incumbent upon them to behave wisely towards them, with the simplicity of the dove to join the wisdom of the serpent; they should walk inoffensively towards them, and do nothing to provoke them, to injure and persecute them, but take all prudent methods to gain their affections, escape their resentment and wrath, and obtain their liberty of worshipping God without disturbance; they should give to all their due, tribute, custom, fear, and honour, to whom they are due, and owe no man anything but love; they should submit to every ordinance of men and be subject to the higher powers, not only to escape wrath, but for conscience sake, and should give to Caesar the things that are Caesar's; they should pray for kings, and all in authority; for the prosperity of the nation, city, and place where they are, for their carnal relations and neighbours, and even their very entities, and do them all the good, both for soul and body, that lies in their power, and as they have opportunity; and by so doing, they will heap up coals of fire on their heads. Such a prudent walk, and wise conduct, is necessary on account of the Gospel, that the public ministration of it may be continued, that it may spread and get ground, and that it may not be reproached and blasphemed; and on the account of them that are without, that they may not have any stumblingblocks laid in their way, and they be hardened in their impiety and irreligion, and be more set against the truths of the Gospel; and also on account of believers themselves, who ought so to converse with the men of the world, that they are not partakers with them in their sins, and have their manners corrupted by them, or the vital heat of religion damped, and they become dead, lifeless, lukewarm, and indifferent to divine things, which is often the case through an indiscreet and imprudent walk with such men: the apostle adds,

redeeming the time; as an instance of prudent walking towards them that are without; See Gill on Eph 5:16.

Gill: Col 4:6

Let your speech be always with grace,.... "In grace, or concerning grace": let grace be the subject matter of your speech and conversation. When saints meet together they should converse with each other about the work of grace upon their souls, how it was begun, and how it has been carried on, and in what case it now is; they should talk of the great things and wonders of grace, which God has done for them, which would be both comfortable and edifying to them, and make for the glory of the grace of God; and also, they should confer together about the doctrines of grace, and so instruct, establish, and build up one another in them; and at least their conversation should always turn on things graceful and acceptable, such as may minister grace unto the hearer, and be useful and edifying; wherefore all obscene words, unchaste expressions, filthiness, foolish talking, and jesting, ought not to be used. Or this may regard the manner of the speech, and language of the saints; it should be in the exercise of grace; it should be in truth, faithfulness, and sincerity, without lying, dissimulation, and flattery; it should be in consistence with the grace of love, therefore evil should not be spoken one of another; nor should there be whisperings, backbitings, or anything said that is injurious to the character, credit, and reputation of another; for this is contrary to love, and so not with grace: and whatever is said should be spoken in the fear of God; the reason why so many evil things proceed out of the mouths of men is, because the fear of God is not before their eyes. Moreover, the speech of the saints ought to be in a graceful way, with a cheerful and pleasant countenance, in an affable and courteous manner, and not after a morose, churlish, and ill natured fashion: and this should be "alway" the case; not that they should be always talking, for there is a time to keep silence, as well as a time to speak; but the sense is, that when they do speak, it should be both graceful things, and in a graceful manner; so that there is never any room and place for vain discourse, unprofitable talk, and idle words, which must all be accounted for in the day of judgment.

Seasoned with salt. The Syriac version adds, איך, "as" and reads it, "as if it was seasoned with salt": grace being that to speech, as salt is to meat; as salt makes meat savoury and agreeable to the palate, so grace, prudence, and holiness, which may be meant by salt, see Mar 9:50, make discourse savoury, pleasant, and acceptable to a spiritual man, who savours the things that be of God, as all such things are that relate to the grace of God, the work or doctrines of it; and as salt preserves flesh from putrefaction and corruption, so when grace goes along with speech, it makes it pure and incorrupt, sound speech which cannot be condemned: and the apostle's view is, in this exhortation, that nothing unsavoury and corrupt proceed out of the mouths of believers; see Eph 4:29,

that ye may know how ye ought to answer every man. The Syriac and Arabic versions render it, "and know ye how", &c. and make it to be a fresh exhortation to the saints to be concerned for such a share of spiritual knowledge, that they may be able to give a proper and pertinent answer, with meekness and fear, to such as shall ask a reason of the hope that is in them; and to make suitable returns to persons according to their age, sex, capacities, and circumstances; for everyone is not to be answered alike, nor the same man under different circumstances; a fool is sometimes to be answered according to his folly, and sometimes not; and this seems to be a better reading than ours, which makes this to be the end of gracious, savoury, and incorrupt speech; whereas knowledge is not acquired by speaking, but ought to go before it; though indeed a person that uses himself to speaking with prudence, purity, and grace, is at all times ready to give an agreeable answer, in a graceful and acceptable manner, to everyone.

Commentary -- Verse Notes / Footnotes

NET Notes: Col 4:3

¹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

² tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

³ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

⁴ tn Or “so that we may speak.”

⁵ tn Or “in prison.”

NET Notes: Col 4:4

¹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

NET Notes: Col 4:5

¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

Geneva Bible: Col 4:2

^{( 1 ) ( 2 )} Continue in prayer, and watch in the same with thanksgiving;

^{( 1 )} He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations. ^{( 2 )} Prayers must be continual and earnest.

Geneva Bible: Col 4:3

^{( 3 )} Withal praying also for us, that God would open unto us a ^{( a )} door of utterance, to speak the mystery of Christ, for which I am also in bonds:

^{( 3 )} Those who minister the word, must especially be entrusted to the prayers of the Church.

^{( a )} An open and free mouth to preach the Gospel.

Geneva Bible: Col 4:5

^{( 4 )} Walk ^{( b )} in wisdom toward them that are without, redeeming the ^{( c )} time.

^{( 4 )} In all parts of our life, we ought to have good consideration even of those who are outside of the Church.

^{( b )} Advisedly and cautiously.

^{( c )} Seek occasion to win them, even though you lose something of your own by it.

Geneva Bible: Col 4:6

^{( 5 )} Let your speech [be] alway with ^{( d )} grace, seasoned with ^{( e )} salt, that ye may know how ye ought to answer every man.

^{( 5 )} Our speech and talk must be applied to the profit of the hearers.

^{( d )} Fit for the profit of your neighbour.

^{( e )} Against this is set filthy communication, as in (Eph 4:29).

Commentary -- Verse Range Notes

TSK Synopsis: Col 4:1-18

1 He exhorts them to be fervent in prayer;

5 to walk wisely toward them that are not yet come to the true knowledge of Christ.

10 He salutes them, and wishes them all prosperity.

Maclaren: Col 4:5

Without And Within

Them that are without.'--Col. 4:5.

THAT is, of course, an expression for the non-Christian world; the outsiders who are beyond the pale of the Church. There was a very broad line of distinction between it and the surrounding world in the early Christian days, and the handful of Christians in a heathen country felt a great gulf between them and the society in which they lived. That distinction varies in form, and varies somewhat in apparent magnitude according as Christianity has been rooted in a country for a longer or a shorter time, but it remains, and is as real to-day as it ever was, and there is neither wisdom nor kindness in ignoring the distinction.

The phrase of our text may sound harsh, and might be used, as it was by the Jews, from whom it was borrowed, in a very narrow and bitter spirit. Close corporations of any sort are apt to generate, not only a wholesome esprit de corps, but a hostile contempt for outsiders, and Christianity has too often been misrepresented by its professors, who have looked down upon those that are without with supercilious and unchristian self-complacency.

There is nothing of that sort in the words themselves; the very opposite is in them. They sound to me like the expression of a man conscious of the security and comfort and blessedness of the home where he sat, and with his heart yearning for all the houseless wanderers that were abiding the pelting of the pitiless storm out in the darkness there. The spirit and attitude of Christianity to such is one of yearning pity and urgent entreaty to come in and share in the blessings. There is deep pathos in the words, as well as solemn earnestness, and in such a spirit I wish to dwell upon them now for a short time.

I. I Begin With The Question:

Who are they that are outside? And what is it of which they are outside?

As I have already remarked, the phrase was apparently borrowed from Judaism, where it meant, outside the Jewish congregation,' and its primary application, as used here, is no doubt to those who are outside the Christian Church. But do not let us suppose that that explanation gets to the bottom of the meaning of the words. It may stand as a partial answer, but only as partial. The evil tendency which attends all externalising of truth in the concrete form of institutions works in full force on the Church, and ever tempts us to substitute outward connection with the institution for real possession of the truth of which the institution is the outgrowth. Therefore I urge upon you very emphatically- and all the more earnestly because of the superstitious overestimate of outward connection with the outward institution of the Church which is eagerly proclaimed all around us to-day--that connection with any organised body of believing men is not being within,' and that isolation from all these is not necessarily being without. Many a man who is within the organisation is not in the truth,' and, blessed be God, a man may be outside all churches, and yet be one of God's hidden ones, and may dwell safe and instructed in the very innermost shrine of the secret place of the Most High. We hear from priestly lips, both Roman Catholic and Anglican, that there is no safety outside the Church.' The saying is true when rightly understood. If by the Church be meant the whole company of those who are trusting to Jesus Christ, of course there is no safety outside, because to trust in Jesus is the one condition of safety, and unless we belong to those who so trust we shall not possess the blessing. So understood, the phrase may pass, and is only objectionable as a round-about and easily misunderstood way of saying what is much better expressed by Whosoever shall call on the name of the Lord shall be saved.'

But that is not the meaning of the phrase in the mouths of those who use it most frequently. To them the Church is a visible corporation, and not only so, but as one of the many organisations into which believers are moulded, it is distinguished from the others by certain offices and rites, bishops, priests, and sacraments, through whom and which certain grace is supposed to flow, no drop of which can reach a community otherwise shaped and officered!

Nor is it only Roman Catholics and Anglicans who are in danger of externalising personal Christianity into a connection with a church. The tendency has its roots deep in human nature, and may be found flourishing quite as rankly in the least sacerdotal of the sects' as in the Vatican itself. There is very special need at present for those who understand that Christianity is an immensely deeper thing than connection with any organised body of Christians, to speak out the truth that is in them, and to protest against the vulgar and fleshly notion which is forcing itself into prominence in this day when societies of all sorts are gaining such undue power, and religion, like much else, is being smothered under forms, as was the maiden in the old story, under the weight of her ornaments. External relationships and rites cannot determine spiritual conditions. It does not follow because you have passed through certain forms, and stand in visible connection with any visible community, that you are therefore within the pale and safe. Churches are appointed by Christ. Men who believe and love naturally draw together. The life of Christ is in them. Many spiritual blessings are received through believing association with His people. Illumination and stimulus, succour and sympathy pass from one to another, each in turn experiencing the blessedness of receiving, and the greater blessedness of giving. No wise man who has learned of Christ will undervalue the blessings which come through union with the outward body which is a consequence of union with the unseen Head. But men may be in the Church and out of Christ. Not connection with it, but connection with Him, brings us within.' Those that are without' may be either in or out of the pale of any church.

We may put the answer to this question in another form, and going deeper than the idea of being within a visible church, we may say, those, that are without' are they who are outside the Kingdom of Christ.

The Kingdom of Christ is not a visible external community. The Kingdom of Christ, or of God, or of Heaven, is found wherever human wills obey the Law of Christ, which is the will of God, the decrees of Heaven; as Christ himself put it, in profound words--profound in all their simplicity--when He said, Not every man that saith unto Me Lord! Lord! shall enter into the Kingdom of Heaven, but he that doeth the will of My Father, which is in Heaven.' Them that are without' are they whose wills are not bent in loving obedience to the Lord of their spirit.

But we must go deeper than that. In the Church? Yes! In the Kingdom? Yes! But I venture to take another Scripture phrase as being the one satisfactory fundamental answer to the question: What is it that these people are outside of? and I say Christ, Christ. If you will take your New Testament as your guide, you will find that the one question upon which all is suspended is the, Am I, or Am I not, in Jesus Christ? Am I in Him, or Am I outside of Him? And the answer to that question is the answer to this other: Who are they that are without?

They that are outside are not' the non-Christian world' who are not church members; they that are inside are not the' Christian world' who make an outward profession of being in the Kingdom. It is not going down to the foundation to explain the antithesis so; but' those that are within' are those who have simple trust upon Jesus Christ as the sole and all-sufficient Saviour of their sinful spirits and the life of their life, and having entered into that great love, have plunged themselves, as it were, into the very heart of Jesus; have found in Him righteousness and peace, forgiveness and love, joy and salvation. Are you in Christ because you love Him and trust your soul to Him? If not, if not, you are amongst those that are without,' though you be ever so much joined to the visible Church of the living God.

And then there is one more remark that I must drop in here before I go on, namely, that whilst I thankfully admit, and joyfully preach, that the most imperfect, rudimentary faith knits a man to Jesus Christ, even if in this life it may be found covered over with a great deal that is contradictory and inconsistent; on the other hand there are some people who stand like the angel in the Apocalypse, with one foot on the solid land and one upon the restless sea, half in and half out, undecided, halting--that is, limping'--between two opinions. Some people of that sort are listening to me now, who have been like that for years. Now I want them to remember this plain piece of common-sense--half in is altogether out! So that is my answer to the first question: Who are they that are outside, and what is it that they are outside of?

I cannot carry round these principles and lay them upon the conscience of each hearer, but I pray you to listen to your own inmost voice speaking, and I am mistaken if many will not hear it saying: Thou art the man!' Do not stop your ears to that voice!

II. Notice Next The Force Of This Phrase As Implying The Woeful Condition Of Those Without.

I have said that it is full of pathos. It is the language of a man whose heart yearns as, in the midst of his own security, he thinks of the houseless wanderers in the dark and the storm. He thinks pityingly of what they lose, and of that to which they are exposed.

There are two or three ways in which I may illustrate that condition, but perhaps the most graphic and impressive may be just to recall for a moment three or four of the Scripture metaphors that fit into this representation:' Those that are without'; and thus to gain some different pictures of what the inside and the outside means in these varying figures.

First, then, there is a figure drawn from the Old Testament which is often applied, and correctly applied, to this subject--Noah's Ark.

Think of that safe abode floating across the waters, whilst all without it was a dreary waste. Without were death and despair, but those that were within sat warm and dry and safe and fed and living. The men that were without, high as they might climb upon rocks and hills, strong as they might be--when the dreary rainstorm wept itself dry, they were all dead corpses.' To be in was life, to be out was death.

That is the first metaphor. Take another. That singular institution of the old Mosaic system, in which the man who inadvertently, and therefore without any guilt or crime of his own, had been the cause of death to his brother, had provided for him, half on one side Jordan and half on the other, and dotted over the land, so that it should not be too far to run to one of them, Cities of Refuge. And when the wild vendetta of those days stirred up the next of kin to pursue at his heels, if he could get inside the nearest of these he was secure. They that were within could stand at the city gates and look out upon the plain, and see the pursuer with his hate glaring from his eyes, and almost feel his hot breath on their cheeks, and know that though but a yard from him, his arm durst not touch them. To be inside was to be safe, to be outside was certain bloody death.

That is the second figure; take a third; one which our Lord Himself has given us. Here is the picture--a palace, a table abundantly spread, lights and music, delight and banqueting, gladness and fulness, society and sustenance. The guests sit close and all partake. To be within means food, shelter, warmth, festivity, society; to be without, like Lear on the moor, is to stand the pelting of the storm, weary, stumbling in the dark, starving, solitary, and sad. Within is brightness and good cheer; without is darkness, hunger, death.

That is the third figure. Take a fourth, another of our Master's. Picture a little rude, stone-built enclosure with the rough walls piled high, and a narrow aperture at one point, big enough for one creature to pass through at a time. Within, huddled together, are the innocent sheep; without, the lion and the bear. Above, the vault of night with all its stars, and watching all, the shepherd, with unslumbering eye. In the fold is rest for the weary limbs that have been plodding through valleys of the shadow of death, and dusty ways; peace for the panting hearts that are trembling at every danger, real and imaginary. Inside the fold is tranquillity, repose for the wearied frame, safety, and the companionship of the Shepherd; and without, ravening foes and a dreary wilderness, and flinty paths and sparse herbage and muddy pools. Inside is life; without is death. That is the fourth figure.

In the Ark no Deluge can touch; in the City of Refuge no avenger can smite; in the banqueting-hall no thirst nor hunger but can be satisfied; in the fold no enemy can come and no terror can live.

Brethren! are you amongst them that are without,' or are you within?

III. Lastly--Why Is Anybody Outside?

Why? It is no one's fault but their own. It is not God's. He can appeal with clean hands and ask us to judge what more could have been done for His vineyard that He has not done for it. The great parable which represents Him as sending out His summons to the feast in His palace puts the wonderful words in she mouth of the master of the house, after his call by his servants had been refused. Go out into the highways and hedges,' beneath which the beggars squat, and compel them to come in, that my house may be full.' Nature abhors a vacuum,' the old natural philosophers used to say. So does grace; so does God's love. It hates to have His house empty and His provisions unconsumed. And so He has done all that He could do to bring you and me inside. He has sent His Son, He beckons us, He draws us by countless mercies day by day. He appeals to our hearts, and would have us gathered into the fold. And if we are outside it is not because He has neglected to do anything which He can do in order to bring us in.

But why is it that any of us resist such drawing, and make the wretched choice of perishing without, rather than find safety within? The deepest reason is an alienated heart, a rebellious will. But the reason for alienation and rebellion lie among the inscrutable mysteries of our awful being. All sin is irrational. The fact is plain, the temptations are obvious; excuses there are in plenty, but reasons there are none. Still we may touch for a moment on some of the causes which operate with many hearers of God's merciful call to enter in, and keep them without.

Many remain outside because they do not really believe in the danger. No doubt there was a great deal of brilliant sarcasm launched at Noah for his folly in thinking that there was anything coming that needed an ark. It seemed, no doubt, food for much laughter, and altogether impossible to think of gravely, that this flood which he talked about should ever come. So they had their laughter out as they saw him working away at his ludicrous task until the day when the flood came and swept them all away,' and the laughter ended in gurgling sobs of despair.

If a manslayer does not believe that the next of kin is on his track, he will not flee to the City of Refuge. If the sheep has no fear of wolves, it will choose to be outside the fold among the succulent herbage. Did you ever see how, in a Welsh slate-quarry, before a blast, a horn is blown, and at its sound all along the face of the quarry the miners run to their shelters, where they stay until the explosion is over? What do you suppose would become of one of them who stood there after the horn had blown, and said: Nonsense! There is nothing coming! I will take my chance where I am!' Very likely a bit of slate would end him before he had finished his speech. At any rate, do not you, dear friend, trifle with the warning that says: Flee for refuge to Christ and shelter yourself in Him.'

There are some people, too, who stop outside because they do not much care for the entertainment that they will get within. It does not strike them as being very desirable. They have no appetite for it. We preachers seek to draw hearts to Jesus by many motives--and among others by setting forth the blessings which he bestows. But if a man does not care about pardon, does not fear judgment, does not want to be good, has no taste for righteousness, is not attracted by the pure and calm pleasures which Christ offers, the invitation falls fiat upon his ear. Wisdom cries aloud and invites the sons of men to her feast, but the fare she provides is not coarse and high spiced enough, and her table is left unfilled, while the crowd runs to the strong-flavoured meats and foaming drinks which her rival, Folly, offers. Many of us say, like the Israelites Our souls loathe this light bread,' this manna, white and sweet, and Heaven-descended, and angels' food though it be, and we hanker after the reeking garlic and leeks and onions of Egypt.

Some of us again, would like well enough to be inside, if that would keep us from dangers which we believe to be real, but we do not like the doorway. You may see in some remote parts of the country strange, half-subterranean structures which are supposed to have been the houses of a vanished race. They have a long, narrow, low passage, through which a man has to creep with his face very near the ground. He has to go low and take to his knees to get through; and at the end the passage opens out into ampler, loftier space, where the dwellers could sit safe from wild weather and wilder beasts and wildest men. That is like the way into the fortress home which we have in Jesus Christ. We must stoop very low to enter there. And some of us do not like that. We do not like to fall on our knees and say, I am a sinful man, O Lord. We do not like to bow ourselves in penitence. And the passage is narrow as well as low. It is broad enough for you, but not for what some of you would fain carry in on your back. The pack which you bear, of earthly vanities and loves, and sinful habits, will be brushed off your shoulders in that narrow entrance, like the hay off a cart in a country lane bordered by high hedges. And some of us do not like that. So, because the way is narrow, and we have to stoop, our pride kicks at the idea of having to confess ourselves sinners, and of having to owe all our hope and salvation to God's undeserved mercy, therefore we stay outside. And because the way is narrow, and we have to put off some of our treasures, our earthward-looking desires shrink from laying these aside, and therefore we stop outside. There was room in the boat for the last man who stood on the deck, but he could not make up his mind to leave a bag of gold. There was no room for that. Therefore he would not leap, and went down with the ship.

The door is open. The Master calls. The feast is spread. Dangers threaten. The flood comes. The avenger of blood makes haste. Why standest thou without?' Enter in, before the door is shut. And if you ask, How shall I pass within?--the answer is plain: They could not enter in because of unbelief. We which have believed do enter into rest.'

THE END

1 Thessalonians

MHCC: Col 4:2-6

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.

Matthew Henry: Col 4:2-4

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, Col 4:3. 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 6:19; 1Th 5:25; Heb 13:18. 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, 1Co 16:9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph 6:19, 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 6:19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (Col 1:26) and the mystery of Christ, Eph 3:4. 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, Col 4:4. 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. 1. 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.

Matthew Henry: Col 4:5-6

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 (Col 4:5): 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 5:15, Eph 5:16. 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, Col 4:6. 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 Pro 26:4, Pro 26:5. 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, 1Pe 3:15.

Barclay: Col 4:2-4

Paul would never write a letter without urging the duty and the privilege of prayer on his friends.

He tells them to persevere in prayer. Even for the best of us, there come times when prayer seems to be unavailing and to penetrate no farther than the walls of the room in which we pray. At such a time the remedy is not to stop but to go on praying; for in the man who prays spiritual dryness cannot last.

He tells them to be vigilant in prayer. Literally the Greek means to be wakeful. The phrase could well mean that Paul is telling them not to go to sleep when they pray. Maybe he was thinking of the time on the Mount of Transfiguration when the disciples fell asleep and only when they were awake again saw the glory (Luk 9:32). Or maybe he was thinking of that time in the Garden of Gethsemane when Jesus prayed and his disciples slept (Mat 26:40). It is true that at the end of a hard day sleep often comes upon us when we try to pray. And even oftener there is in our prayers a kind of tiredness. At such a time we should not try to be long: God will understand the single sentence uttered in the manner of a child too tired to stay awake.

Paul asks their prayers for himself. We must note carefully exactly what it is for which Paul asks. He asks their prayer not so much for himself as for his work. There were many things for which Paul might have asked them to pray--release from prison, a successful outcome to his coming trial, a little rest and peace at the last. But he asks them to pray only that there may be given to him strength and opportunity to do the work which God had sent him into the world to do. When we pray for ourselves and for others, we should not ask release from any task, but rather strength to complete the task which has been given us to do. Prayer should always be for power and seldom for release; for not release but conquest must be the keynote of the Christian life.

Barclay: Col 4:5-6

Here are three brief instructions for the life of the Christian in the world.

(i) The Christian must behave himself with wisdom and with tact towards those who are outside the Church. He must of necessity be a missionary; but he must know when and when not to speak to others about his religion and theirs. He must never give the impression of superiority and of censorious criticism. Few people have ever been argued into Christianity. The Christian, therefore, must remember that it is not so much by his words as by his life that he will attract people to, or repel them from, Christianity. On the Christian there is laid the great responsibility of showing men Christ in his daily life.

(ii) The Christian must be a man on the outlook for opportunity. He must buy up every opportunity possible to work for Christ and to serve men. Daily life and work are continually offering men opportunities to witness for Christ and to influence people for him--but there are so many who avoid the opportunities instead of embracing them. The Church is constantly offering its members the opportunity to teach, to sing, to visit, to work for the good of the Christian congregation--and there are so many who deliberately refuse these opportunities instead of accepting them. The Christian should always be on the outlook for the opportunity to serve Christ and his fellow-men.

(iii) The Christian must have charm and wit in his speech so that he may know how to give the right answer in every case. Here is an interesting injunction. It is all too true that Christianity in the minds of many is connected with a kind of sanctimonious dullness and an outlook in which laughter is almost a heresy. As C. F. D. Moule says, this is "a warning not to confuse loyal godliness with graceless insipidity." The Christian must commend his message with the charm and the wit which were in Jesus himself. There is too much of the Christianity which stodgily depresses a man and too little of the Christianity which scintillates with life.

Constable: Col 3:18--4:2

C. The fundamental relationships 3:18-4:1

Paul next set forth certain principles to guide his readers in their most important interpersonal relationships. He did this to enable them to understand what behavior is consistent with union with Christ in these relationships. This is one of several "house-rule" lists in the New Testament (cf. Eph. 5:22-6:9; 1 Tim. 2:8-15; 6:1-2; Titus 2:1-10; 1 Pet. 2:18-3:7).¹⁶⁰

". . . the earliest churches were all house churches' (see on 4:15), so that the model of the well-run household provided precedent for the well-run church . . ."¹⁶¹

The apostle grouped six classes of people in three pairs in the following verses. In each pair he first addressed the subordinate member and then the one in authority. Bear in mind that Paul was speaking to people who are in Christ in each case.

Constable: Col 3:22--4:2

3. Slaves and masters 3:22-4:1 (cf. Eph. 6:5-9)

3:22 Paul probably made this section longer than the preceding two because he sent this epistle to Colosse with the Epistle to Philemon. Onesimus, Philemon's run-away slave, carried them.¹⁶⁶ Moreover there may well have been more slaves in the Colossian church than masters (cf. 1 Cor. 1:26). The friction inherent in this situation probably called for extended comments on master-slave relationships in the body of Christ and in this church particularly. Note also that Paul did not argue for the abolition of slavery but urged Christians to behave as Christians within that social structure.

". . . those who live in modern social democracies, in which interest groups can hope to exert political pressure by intensive lobbying, should remember that in the cities of Paul's day the great bulk of Christians would have had no possibility whatsoever of exerting any political pressure for any particular policy or reform. In such circumstances a pragmatic quietism was the most effective means of gaining room enough to develop the quality of personal relationships which would establish and build up the microcosms (churches) of transformed communities."¹⁶⁷

Paul's view was this. It is more important for Christians to carry out our mission as Christians in whatever social conditions we find themselves than it is for us to make changing those conditions our primary concern (cf. Matt. 28:19-20; 1 Cor. 7:20-22).¹⁶⁸ "On earth" means in your physical relationship. In spiritual matters the slave and his master were brothers in Christ.

Slaves in the Roman Empire were similar to domestic servants in Victorian Britain.¹⁶⁹

3:23-25 Slaves should do their work primarily for the Lord. This view of work transforms a worker's attitudes and performance. Even the most servile work thereby becomes a ministry and an act of worship. The Lord will reward such service with an inheritance (1 Cor. 4:5; Rev. 22:12). Imagine a slave receiving an inheritance!

"The inheritance is a reward which is received as wages' for work done. Nothing could be plainer. The context is speaking of the return a man should receive because of his work, as in an employer-employee relationship. The inheritance is received as a result of work; it does not come as a gift. The Greek antapodosis means repayment or reward. The verb antapodidomi never means to receive as a gift; it is always used in the New Testament of a repayment due to an obligation."¹⁷⁰

The New Testament revelation concerning the inheritance that believers can merit by faithful perseverance in the faith and good works is extensive.¹⁷¹ Some passages indicate that it involves participation in the wedding banquet at the beginning of the messianic kingdom (e.g., Matt. 25; et al.). Others present it as involving a specially honorable resurrection (Luke 20:35; Phil. 3:10-14). Still other passages speak of it as reigning with Christ (Matt. 19:27-28; Luke 19:17-19; 22:28-30; Rom. 8:17-21) or as treasure in heaven (Matt. 6:19-21, 29; 19:21; Luke 12:32-33; 1 Tim. 6:17-19). It also involves receiving praise and honor from Jesus Christ and the Father (Matt. 6:1, 5, 16; 25:21; John 12:26; 1 Cor. 4:5; 1 Pet. 1:6-7; 2 Pet. 1:10-11). These honors are sometimes spoken of as crowns (Phil. 4:1; 1 Cor. 9:24-27; 1 Thess. 2:19; 2 Tim. 4:6-8; James 1:12; 1 Pet. 5:1-4; Rev. 2:10; 4:9-10).¹⁷²

4:1 Masters should remember that they have a Master too. This view should transform how they regard and treat their slaves. Interestingly throughout history wherever Christians have constituted a significant segment of the population and have followed Paul's directions here, the slave system has died. The principles in these verses (3:22-4:1) are, of course, applicable to employer-employee relationships as well.

The fact that the word "Lord" occurs frequently (seven times) in 3:18-4:1 highlights the importance of applying the lordship of Christ in all our interpersonal relationships.

"It should be remembered that, while all Christians are on the same level in the Lord, there are still spheres in which subordination must be recognized. In fact, there are four spheres in which believers live: (a) in Christ; (b) in the household; (c) in the church; (d) in the state. In Christ there is no difference between Jew and Greek, bond and free, or male and female (Gal. 3:28). In the household, while there is intrinsic spiritual equality, there are distinctions. The husband is the head of the wife (Eph. 5:23), and children are to obey both (6:1; cf. Col. 3:20), the Lord being the supreme illustration (Luke 2:51). The slave, too, is to be subject to his master (Titus 2:9; 1 Pet. 2:18). In the church all are subject to the oversight of the elders (1 Thess. 5:12; Heb. 13:7), and to the Lord (Eph. 5:24). In the state even the believers, although God's children and heavenly citizens, are subject to the secular authorities and earthly statutes (Rom. 13:1; Titus 3:1; 1 Pet. 2:13)."¹⁷³

Constable: Col 4:2-6

D. The essential practice 4:2-6

Paul concluded his exhortations concerning Christian living with instructions pertaining to three essential practices for those in Christ. He wanted to impress their importance on his readers. One exhortation dealt with his readers' relationship to God, another dealt with their relationship to other people, and the third looked selfward.

4:2 The most important practice to perpetuate in relation to God is prayer. That is so because in prayer we call on God to work, and we express our faith in Him. Throughout this epistle Paul's emphasis has been on the believer's union with Christ and the complete adequacy that that union produces. The Christian who does not pray is demonstrating independence from God (cf. John 15:5). It is only as we ask God to work that He will accomplish many things (James 4:2). Consequently Paul urged his readers to devote themselves to prayer, to give it constant attention. Perhaps the main problem we face when we do pray is concentration. Therefore Paul reminded his readers to keep alert in prayer and to express gratitude always in view of God's goodness and grace to them.¹⁷⁴

"The accompanying exhortation to keep awake, be on the alert' (gregoreo) is drawn from the imagery of guard duty (Neh. 7:3; 1 Macc. 2:27; Mark 14:34, 37) . . ."¹⁷⁵

The repeated emphasis on thanksgiving makes this epistle one of the most "thankful" books in the New Testament (cf. 1:3, 12; 2:7; 3:17; 4:2).

4:3-4 Paul requested his readers' intercession for two matters in particular. He asked them to pray that God would give him and his companions opportunities for evangelism and edification. He also asked that when these came he would be able to present the gospel clearly.¹⁷⁶ "The mystery of Christ" (v. 3; 1:26-27) is the gospel, especially that Jews and Gentiles have equal opportunity for salvation. Paul had greater concern about getting the gospel out than he had with getting out of prison himself.

4:5 With respect to his readers' relationship to unbelievers, Paul counseled the use of wisdom as most important. This involves living life in the light of God's revelation and then applying this knowledge to specific situations (1:9). The Greek word translated "opportunity" (kairos, lit. time) probably implies the opportune time, as it does in some other places. The opportunity in view seems to be the opportunity to bring others into full union with Christ (cf. v. 3).

4:6 Paul turned from thinking about his readers' walk to their talk. The most important thing to keep in mind regarding the Colossians' own practices involved their speech. Speech most effectively expresses what is inside the believer. The Christian's speech should mirror the gracious character and conduct of his or her God by demonstrating love, patience, sacrifice, undeserved favor, etc. Salt probably represented both attractiveness, since salt makes food appealing, and wholesomeness, since salt was a preservative that retarded corruption in food (cf. Matt. 5:13; Mark 9:50; Eph. 4:29). Furthermore one should wisely suit his or her speech to each need. The words "seasoned with salt" refer to witty speech in classical Greek, but Paul probably meant attractive and wholesome speech in view of other biblical uses of the term salt.¹⁷⁷

These three exhortations in verses 2-4, 5, and 6 are extremely important and deserve more attention from Christians than they normally receive.

College: Col 4:1-18

COLOSSIANS 4

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR (4:2-6)

² Devote yourselves to prayer, being watchful and thankful. ³ And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. ⁴ Pray that I may proclaim it clearly, as I should. ⁵ Be wise in the way you act toward outsiders; make the most of every opportunity. ⁶ Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Paul moves, in verses 2-4, from the Colossians' needs to his own needs. Then with a brief exhortation (vv. 5, 6) he moves into his closing remarks (vv. 7ff). Cf. Paul's other requests for intercession in Romans 15:30-32; 2 Corinthians 1:11; Ephesians 6:19; Philippians 1:19; 1 Thessalonians 5:25; 2 Thessalonians 3:1f; and Philemon 22.

4:2 Devote yourselves to prayer, being watchful and thankful.

Paul calls his readers to a committed prayer life, just as he began the letter in prayer for them (1:3). Though this verse is general, Paul probably had in mind the specific requests of the next two verses. Melick points out that the last half of the verse is literally "be watchful in thankfulness," and criticizes the NIV for being too general in its translation. Some argue "being watchful" (from grhgorevw , grçgorço ) indicates expectation of the Second Coming, since the term was often used in that connection. We think, rather, that it indicated a prayer life that was active and alert. Jesus so instructed his followers in Matthew 24:42f; 25:13; and Luke 18:8, and Paul admonished Christians to be alert (1 Thessalonians 5:6; 1 Corinthians 16:13). Paul was modifying prayer with "watchful" and "thankful" rather than offering separate commands.

The idea of thanks is found here for the seventh time in Colossians (1:2,12; 2:2,7; 3:15,16,17).

4:3 And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.

Paul's "us" included his companions, to be named subsequently, in his request. In the next verse he reverts to the singular. Paul was able to preach, even while a prisoner. Onesimus was converted (Phlm 10), and the palace guard knew he was in chains for Christ (Phil 1:13; and cf. Acts 28:30f) Paul would obviously wish to be freed, and the "open door" might imply that. But even more important to him were opportunities for evangelism. He was convinced that through the work of God significant opportunities could be made available - a lesson for the church in all ages! On the open door cf. 1 Corinthians 16:9; 2 Corinthians 2:12; and Acts 14:27.

4:4 Pray that I may proclaim it clearly, as I should.

"Proclaim" (fanerovw , phanerôo ) or "reveal" (NRSV) is a word normally used to refer to divine revelation. This is the only place Paul used it to describe his preaching. "Clearly" may mean with clarity, so that he wanted God's message to be plainly and effectively spoken for what it was - from God and not from man. Others suggest "clearly" may have been a request for skill in his defense, or for ability to refute the heresy effectively. We consider these last two less likely.

"As I should" translates a word that often indicates a sense of divine compulsion - "it is necessary" (dei' , dei ).

4:5 Be wise in the way you act toward outsiders;

Paul now gives instructions in another relationship (cf. 3:18-4:1) - Christians toward outsiders (non-Christians). Note similar language in Ephesians 5:15f. The call for wisdom catches up the theme of 1:9,28; 2:3 and 3:16, but here it has a different thrust - certainly practical and probably evangelistic. Other texts dealing with relations to outsiders are 1 Corinthians 10:32f; Philippians 2:14f; 1 Thessalonians 4:11f; 1 Timothy 3:7; 6:1; Titus 2:8; and 1 Peter 2:15; 3:1,16. Wise behavior involved constructive use of situations (boldness?) and speaking with tact and judiciousness.

make the most of every opportunity.

The Greek for "make the most" (from ejxagoravzw , exagorazô ) is translated by O'Brien "snapping up every opportunity." There is a sense of urgency here, though that didn't necessarily mean Paul had an imminent parousia in mind. Christians ought always to feel a similar urgency (exercised with good sense) to draw people to the Lord. Time and opportunity should not be wasted.

4:6 Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

From actions (v. 5) Paul now moves to words. "Grace" (cavri" , charis ) suggests the entire Christian experience, which only is possible through grace. One theory of the meaning of the term here is that it means gracious or charming speech which would overcome suspicion and win a favorable hearing. Another view considers it speech that was characterized by gratitude. A third position holds that it meant preaching the message of grace, i. e., the gospel. The following image, of salt, may augment the idea of gracious or charming speech. In rabbinic thought salt could indicate wisdom. It could also flavor, making the dish to which it was applied more attractive and enjoyable. Perhaps Paul was saying that words should be used so as to gain the greatest favor for Christians and their message. On salt see Matthew 5:13; Mark 9:50; and Luke 14:34. On "answer" see 1 Peter 3:15f.

XIII. FINAL INSTRUCTIONS AND GREETINGS (4:7-18)

A. TYCHICUS AND ONESIMUS (4:7-9)

⁷ Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. ⁸ I am sending him to you for the express purpose that you may know about our ^a circumstances and that he may encourage your hearts. ⁹ He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

^a 8 Some manuscripts that he may know about your

The last section of this letter speaks first of the two messengers Paul was sending (vv. 7-9). Then he sends greetings from six of his companions (vv. 10-14). Paul himself sent greetings, along with special instructions for the church and for Archippus (vv. 15-17), before the closing address. Save for Tychicus and Nympha, and perhaps Jesus Justus, all the names in these verses are also mentioned in Philemon. It is a long list for a church Paul had never visited. Most names are accompanied by a lengthy description of the person.

4:7 Tychicus will tell you all the news about me.

Paul avoids personal references in these closing verses, since Tychicus would convey that information. But writing the rest of the letter himself insured his thoughts would be carried exactly, and that they would be read to the church just as he wrote them (v. 16). In other letters Paul has given more personal information (Galatians, Philippians, 2 Corinthians) but he did so either to teach or as a defense of himself or his message.

Letter carrying in Paul's day was a chancy business. Tychicus was from Asia (Acts 20:4) and was once sent by Paul to Crete (Titus 3:12) and to Ephesus (2 Tim 4:12). Since the wording of Ephesians 6:21f is very similar to the present text, it is thought Tychicus may have carried Ephesians (an earlier trip than that noted in 2 Tim 4:12) to Ephesus, and, if it was a circular letter, to other churches in Asia Minor as well. Here he may also have carried the letter to Philemon and one to the church at Laodicea. He was accompanied on his trip by Onesimus (v. 9).

He is a dear brother, a faithful minister and fellow servant in the Lord.

Tychicus is called a "dear brother," as was Onesimus in verse nine, and "fellow servant" as was Epaphras (1:7; cf. 4:12). In the latter case the term may have been used to encourage giving Tychicus the same reception as they might give Epaphras, whom they knew well.

4:8 I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

Paul thrice indicates Tychicus would give news about him (vv. 7,8,9). Was Paul encouraging the Colossians to press Tychicus for personal information? The additional note here refers to Tychicus as an encourager.

4:9 He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

Onesimus was surely the converted runaway slave of Philemon. Nothing is said about the problem discussed in Philemon, but just that he was a "faithful and dear brother" - the language used of Tychicus and Epaphras. He was also "one of them," i.e., from Colosse. The implication is that to them he was a Christian and was to be received as such, whatever the nature of his relationship with Philemon. No doubt his acceptance by the church would be an encouragement to Philemon to receive him back in love, as Paul requested in his letter to Philemon. The case of Onesimus and Philemon would be a chance to implement the master-slave aspect of the household rules mentioned in 3:22-4:1.

B. GREETINGS (4:10-15)

¹⁰ My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) ¹¹ Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. ¹² Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. ¹³ I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. ¹⁴ Our dear friend Luke, the doctor, and Demas send greetings. ¹⁵ Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

4:10 My fellow prisoner Aristarchus sends you his greetings,

Of the six greetings in this paragraph three were Gentiles and three Jews. Aristarchus was from Thessalonica (Acts 20:4), had been with Paul during the riot in Ephesus (Acts 19:29), and was on the ship which began carrying Paul to Rome and thus probably on the next vessel Paul rode, which was wrecked. He may have been constantly with Paul in Rome since then. "Fellow prisoner" may indicate incarceration, or may mean he was Christ's slave, as was Paul. Epaphras, in verse 12, is not called a prisoner here, though he was so designated in Philemon 23. This has led to the novel suggestion that Paul's friends may have voluntarily shared his imprisonment on a rotating basis (Aristarchus now, Epaphras another time). Aristarchus also sent greetings to Philemon (Phlm 24). Tradition says he was martyred at Rome under Nero.

as does Mark, the cousin of Barnabas.

Mark was no doubt John Mark, Paul's former companion who had turned back on the southern coast of Asia Minor. He was subsequently the subject of a disagreement between Paul and Barnabas (Acts 12:12,25; 13:13; 15:36-41). Paul may have once had negative feelings toward Mark, or may simply have concluded some people, Mark included, were not cut out for extended mission trips. At any rate according to this text and to Philemon 24, he was with Paul. In 2 Timothy 4:12 Paul asked that Timothy bring Mark along to join him where he was imprisoned (cf. also 1 Peter 5:13). In the present text Paul notes the possibility Mark might go to Colosse. Perhaps he could have accompanied Tychicus and Onesimus.

This is the only text where Barnabas and Mark are identified as cousins. Mark had gone with Barnabas on missionary work to Cyprus (Acts 15:39) and since Barnabas was famous as an exhorter and a peacemaker (Acts 9:27; 11:22-26) he may have helped stabilize Mark and make of him a more effective minister. The reference to Barnabas indicates he was known to the Colossian church.

(You have received instructions about him; if he comes to you, welcome him.)

We do not know who sent the "instructions" about Mark, but Paul seems the most likely possibility. Nor do we know of what they consisted. "Welcome" (from devcomai , dechomai ) is a term requesting the best sort of reception.

4:11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

Jesus Justus is otherwise unknown. If Philemon 23 is read with a comma between "Christ" and "Jesus" he was also noted there. Otherwise not (as in the NIV). Does "only Jews" mean the only Jews with Paul in Rome? It is hard to think they would be the only ones anywhere. This could show how the complexion of the church was taking a more Gentile coloring. Is there a note of pathos in Paul's words? "Kingdom of God" is used in the present sense (cf. 1:13). Acts 28:30f speaks of Paul preaching the kingdom of God "totally and without hindrance" while he was imprisoned. "Comfort" (parhgoriva , parçgoria ) is a strong term, the root for the English "paregoric."

4:12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.

Epaphras (1:7) may have been sent to evangelize Colosse while Paul was in Ephesus on his third journey. He was a Colossian native. Some think he had gone to visit Paul in Rome to inquire about dealing with the heresy, which he no doubt understood better than anyone. The language in which Paul describes him is the same Paul used of himself and Timothy. His prayer concerns echo those of Paul in 1:28f; 2:1f; and cf. 1:23; 2:7. "Wrestling" is from the Greek term ajgwnivzomai (agônizomai ) at the root of the English "agonizing." The same root is found in 1:29 and 2:1. "Mature and fully assured" may have been said with special reference to the heresy. The term plhroforevw (plçrophoreô ), translated "fully assured," could also be rendered "filled," which could reflect Paul's words about fullness being found only in Christ (2:10).

4:13 I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

Epaphras had a multichurch ministry. On the church in Laodicea see verse 16 and Revelation 3:1-7. Paul did not give further definition to "working hard."

4:14 Our dear friend Luke, the doctor,

This is one of only three New Testament references to Luke (Phlm 23, 2 Tim 4:11) and is the only place where he was called a doctor. Why was his profession noted here? Did he give Paul medical attention? Luke is considered a Gentile on the basis of this listing with Gentiles. Earle Ellis, however, argues that Luke was a Hellenistic Jew. As the author of Luke and Acts, Luke actually authored the largest portion of the New Testament.

and Demas send greetings.

Demas is also mentioned in Philemon 24, where, sadly, he passes from our sight as one who "loved this world" and had deserted Paul (2 Tim 4:10).

4:15 Give my greetings to the brothers at Laodicea,

A possible reason greetings were extended to Laodicea and not to Hierapolis could be because Laodicea was on the road to Colosse, and Hierapolis was not. Hence a Christian traveller going to Colosse could easily convey word to Laodicea on the way. A letter was sent to the church in Laodicea (v. 16), possibly by Paul. These additional greetings may have been to enhance relations between the churches, or perhaps because Paul knew there would be frequent travel between the cities.

and to Nympha and the church in her house.

Variant readings make it unclear whether Nympha was a man or a woman. The modifying pronoun reads "her," "his," and even "their," depending on which manuscript is read. Bruce argues it was a woman since no scribe would have changed a male name to a female. House churches often are mentioned in the New Testament (Acts 16:15,40; Rom 16:23; 1 Cor 16:19). The early Christians had no buildings. House churches may have been small congregations, or perhaps sub-groups of a larger congregation that assembled in some larger facility. A church also met in the house of Philemon (Phlm 2).

C. CONCLUDING INSTRUCTIONS (4:16-18)

¹⁶ After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. ¹⁷ Tell Archippus: "See to it that you complete the work you have received in the Lord." ¹⁸ I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

4:16 After this letter has been read to you, see that it is also read in the church of the Laodiceans

Paul's instructions to read the letter in Laodicea may indicate the heresy was a threat there as well. It indicates that letters were read aloud in the assembly (1 Thess 5:27), as were the Old Testament Scriptures (cf. 1 Tim 4:13), perhaps indicating they were considered as equal in authority to the Old Testament. If the letters were not, the message of Christ was. We can see, as well, why Paul's letters would be copied and sent out (cf. 2 Pet 3:15f).

and that you in turn read the letter from Laodicea.

The "letter from Laodicea" has been much discussed. Early opinions held that it was sent from Paul to Laodicea, and then was to be sent from there to Colosse. Later opinion thinks it to be from the church in Laodicea. How would Paul know of it then? Did he assume they would reply to the reading of Colossians in the church there?

Attempts have been made, inconclusively, to identify this letter with Ephesians or Philemon. Since it fits no New Testament epistle it is presumed to be lost, as was some Corinthian correspondence (1 Cor 5:9; 2 Cor 2:4). This gap led to a later fabricated "letter of Paul to the Laodiceans."

4:17 Tell Archippus: "See to it that you complete the work you have received in the Lord."

Archippus is mentioned in Philemon 2 and may have been the son of Philemon and Apphia. He is there called a "fellow soldier." We know neither his task nor why this public encouragement was given. It may have had something to do with Onesimus. But this is unlikely, since that would depend on his having received the letter to Philemon. Perhaps the task dealt with the refutation of the heresy. In that case the public encouragement might have been to impress him with the seriousness of the charge. It is not necessary to assume a criticism. Some suggest he may have lived in Laodicea and had special responsibilities there. The term for "work" (diakoniva , diakonia ) is from the same root as "deacon." There is no indication in this case that it was an office in the church (cf. 1 Tim 3:8ff).

4:18 I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

As Paul often did, he closed by putting his own hand on the pen (cf. 1 Cor 16:21; 2 Cor 10:1; Gal 6:11; 2 Thess 3:17; Phlm 19). It was a common custom, after the scribe's work, for the author to append a personal close. The letter opened by joining Timothy's name with Paul, but this indicates Paul alone was the author. "Chains" is a final reminder of the power of the gospel to capture a life, even though imprisonment could result. Let their prayer continue ("remember"). Paul closes, as he began, by bestowing grace upon his readers.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Col 4:3

Paul asks the Colossian church to pray that God would open doors of opportunity for him to evangelize. Reaching out to the unsaved was the apostle’s number one priority (see Rom 9:1-3 ). He often uses the phrase " as I ought to speak." He didn’t see evangelism as a ministry only for people with a " gift" to reach the unsaved; he saw it as a moral responsibility, as each of us should. The only " gift" we need for evangelizing is the Holy Spirit, and every born-again believer has received Him.

Evidence: Col 4:4

Witnessing to telemarketers . If you are ever bugged by telemarketers, take the opportunity to share your faith. Simply say, " May I ask you a question?" Telemarketers will usually say yes. Ask, " Have you kept the Ten Commandments?" Then ask, " Have you ever told a lie?" Most admit to at least telling " fibs" or " white lies." When they admit it, ask what that makes them. If they refuse to call themselves a liar, say, " If I told a lie, what would I be called?" When they say, " Liar," ask, " Have you ever stolen something, even if it’s small?" Be gentle and loving in your tone. Then say, " Jesus said that if you look with lust, you commit adultery in your heart. Have you ever looked with lust?"

Don’t be afraid to inquire how they will do on Judgment Day—will they be innocent or guilty…heaven or hell? The worst thing that can happen is that they hang up in your ear. If that happens, you can rejoice that they were convicted enough to do so. You not only had the privilege of planting the seed of God’s Word in the heart of a stranger, but you proved yourself to be faithful to the Lord, you conquered the fear of man, and now you can rejoice that you were rejected for the sake of righteousness. If they hang up, spend a moment in prayer for them. If they are open to hearing more, take them through the cross, repentance, and faith. Ask if they have a Bible at home, encourage them to read it daily, and then thank them for listening to you.

Evidence: Col 4:5

This is the spirit in which we should share our faith. See 1Th 5:14 .

Introduction / Outline

Robertson: Colossians (Book Introduction)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Book Introduction)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Outline)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON 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. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Book Introduction)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 4 (Chapter Introduction)

Overview

Col 4:1, He exhorts them to be fervent in prayer; Col 4:5, to walk wisely toward them that are not yet come to the true knowledge of Christ; Col 4:10, He salutes them, and wishes them all prosperity.

Poole: Colossians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Colossians (Book Introduction)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 4 (Chapter Introduction)

(Col 4:1) Masters to do their duty towards servants.

(Col 4:2-6) Persons of all ranks to persevere in prayer, and Christian prudence.

(Col 4:7-9) The apostle refers to others for an account of his affairs.

(Col 4:10-18) Sends greetings; and concludes with a blessing.

Matthew Henry: Colossians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 4 (Chapter Introduction)

I. He continues his account of the duty of masters, from the close of the former chapter (Col 4:1). II. He exhorts to the duty of prayer (Col 4:2-4), and to a prudent and decent conduct towards those with whom we converse (Col 4:5, Col 4:6). III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony (Col 4:7-18).

Barclay: Colossians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 4 (Chapter Introduction)

The Christian's Prayer (Col_4:2-4)

The Christian And The World (Col_4:5-6)

Faithful Companions (Col_4:7-11)

More Names Of Honour (Col_4:12-15)

The Mystery Of The Laodicaean Letter (Col_4:16)

The Closing Blessing (Col_4:17-18)

Constable: Colossians (Book Introduction)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Outline)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

Lincoln, William. Lectures on the Epistles to the Colossians. Kilmarnock, Scotland: John Ritchie, n. d.

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_____. An Idiom-Book of New Testament Greek. 2nd ed. Cambridge: University Press, 1963.

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_____. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

_____. Introductory Thanksgivings in the Letters of Paul. Novum Testamentum Supplement 49. Leiden: Brill, 1977.

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Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Book Introduction)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 4 (Chapter Introduction)

INTRODUCTION TO COLOSSIANS 4

This chapter begins with an exhortation to masters to behave towards their servants in a just and equitable manner, from the consideration of their having a master in heaven, which should have concluded the preceding one; and in it the apostle gives some general exhortations, and some particular instructions about reading this, and another epistle, and stirring up their minister to his duty; and great part of it is taken up in expressing his love to the Colossians, and in the salutations of others, and of himself. The general exhortations are to prayer, with watchfulness and thankfulness, not only for themselves, but especially for the ministers of the Gospel, Col 4:2 and next to a wise behaviour towards them that were of the world, Col 4:5 and also to a prudent conversation, particularly in language, with everyone, Col 4:6. And then the apostle proceeds to declare his great affection for them, and care of them, which he showed by sending two proper persons to them from him, partly to make known his affairs to them, and partly to know the state and condition they were in, and comfort them, Col 4:7 and next follow the salutations of various persons to them, who are mentioned by name, and whose characters are given, Col 4:10. And then he orders them to read this epistle in the church of Laodicea, and also that which came from that place, Col 4:16 and to admonish Archippus to take heed to, and fulfil his ministry, since it was what he had received in the Lord, Col 4:17. And then closes the epistle with his own salutation and benediction, entreating a remembrance of him and his bonds, Col 4:18.

College: Colossians (Book Introduction)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Outline)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV