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Colossians
Chapter Four
Colossians 4
It will be observed how the apostle consequently
introduces Christ into them, and especially in regard to those who are subject
in them, wives and children; in order to sanctify, by so exalted a motive, the
obediencesuited to their position. He does this still more where the tie is not
of nature but one which has its origin in a sinful world-and from sin
itself-that between slaves and their masters. Grace does not set itself to
change the state of the world and of society, but to lead souls to heaven by
renewing them after the image of God. I doubt not that it has very much altered
for the better the social condition of man; because, through bringing the
conscience immediately before the only true God whom it has revealed in His own
perfections, and establishing by its authority that of the natural
relationships in the human family, grace has had its effect upon that
conscience even where the heart was not converted, and has furnished it with a
rule in that which regards morality. But Christianity, as to its own doctrine,
treats the world as alienated from God, and lying in evil-man as the child of
wrath, and lost.
Christ, the Son of God (who if He had been received could have put all
things right, and who will hereafter by His kingdom establish righteousness and
peace), was rejected by the world, and the friendship of the world is enmity
against God. The state of man is treated in the gospel in a deeper way than in
regard to his social condition. It is viewed with reference to the soul's
connection with God, and consequently with that which is eternal. God imparts a
new life unto us, in order that we may enjoy those new relationships with
Himself which redemption has gained for us. Now as Christ, while living, was
the expression of the love and the omnipotent goodness of God in the midst of a
fallen creation, so, being now rejected by the world (which thus condemned
itself), Christ, who dwells by His grace in the heart of one who has received
life, becomes to that heart a source of happiness in communion with the love of
God, which lifts it up and sets it above circumstances, be they what they may.
The slave, in possessing Christ, is free in heart; he is the freed man of God
Himself. The master knows that he himself has a Master, and the relationship in
which he finds himself takes the form of the grace and love that reigns in the
heart of him who in it exercises his authority.
But, as I have said, to the poor slave Christ is
especially presented as a resource. He may serve his master, whether a good or
bad one, with faithfulness, meekness, and devotedness; because in so doing he
serves the Lord Himself, and is conscious that he does so. He will have his
reward there where nothing is forgotten that is done to glorify Christ, and
where masters and slaves are all before Him who has no respect of persons.
Two principles act in the heart of the Christian slave:
his conscience in all his conduct is before God; the fear of God governs him,
and not his master's eye. And he is conscious of his relationship to Christ, of
the presence of Christ, which sustains and lifts him above everything. It is a
secret which nothing can take from him, and which has power over everything
because it is within and on high-Christ in him, the hope of glory. Yes, how
admirably does the know ledge of Christ exalt everything that it pervades; and
with what consoling power does it descend into all that is desolate and cast
down, all that groans, all that is humbled in this world of sin!
Three times in these two verses, while holding their
conscience in the presence of God the apostle brings in the Lord, the Lord
Christ, to fill the hearts of these poor slaves, and make them feel who it was
to whom they rendered service. Such is Christianity.
The apostle ends his epistle with some important general exhortations.
He desires that the saints should continue through prayer
in communion with God, and in the sense of their dependence on Him, conscious
of His nearness to them, and of His readiness to hear them. For that which
speaks to the heart for our walk is not enough; the soul must know it's own
relations with God exercising itself in those relations; and it must receive
directly from Him that which assures it of His love. There must be perseverance
in this. We are in conflict with evil, which has a hold upon our own hearts if
we are without the strength of God. We must therefore commune with God. We must
watch therein with settled purpose of heart, not merely as an occasional thing:
any one can cry out when he is in need. But the heart separated from the world
and all that is of it occupies itself with God, with all that regards the glory
of His name, according to the measure in which we are concerned in it. The
conflict is carried on with a tender and freed spirit, having only His glory as
the object, both in the assembly and in the individual walk. But thus one
understands that God works and that He does not forsake us, and thanksgiving is
always mingled with the prayers we address to Him.
Paul felt his dependence on this blessing, and he asked
for a share also in their prayers, that God might open his mouth, and that he
might proclaim the gospel as he ought to do.
Now we are in a hostile world, in which hostility is
easily awakened where it does not already exist openly, and in which offence is
quickly taken at things wherein perhaps we neither saw nor intended evil. We
must take away the occasion even from those that seek it, and walk in wisdom
with respect to them that are without.
How clearly the within and the without are here
distinguished! Those within, whom God acknowledges, His family, His
assembly-they are His own. Those without, they are the world, those who are not
joined to the Lord. The distinction is plainly marked, but love is active
towards them that are without, and, being itself in the enjoyment of communion
with God, it is careful to do nothing that might prevent others from enjoying
it.
But there was something more: they were to redeem the
time. The natural man, taken up with his own affairs, and disinclined to
serious things, gave Christian love little opportunity to set grace and truth
before him and make him care for his own soul, thus serving the Lord and using
time in His name. The heart of man cannot always escape the influence of
surrounding circumstances, which bear witness to his heart and conscience that
he is under the dominion of sin, and already eating its bitter fruits here
below- circumstances which bring to his conscience the remembrance of a
too-much forgotten God, which speak with the mighty voice of sorrow to a broken
heart, glad at least to have a resource in God when his hand is pierced by the
broken reed on which he leaned. God Himself acts upon man by these
circumstances, and by every circumstance of life. One who is walking with the
Lord knows how to avail himself of them. Satan may indeed deceive a man, but he
cannot prevent God at all times from speaking to the heart. It is a happy thing
so to walk with God that He can use us as His voice, when He would thus speak
to poor sinners. Our speech ought always to be the expression of the separation
from evil, this power of the presence of God which keeps us inwardly apart from
it, so as to make that power felt by others; and that, in all the questionings
which arise in the heart of man, wandering out of the way in confusion and
darkness, and even leading others astray thereby, we may know how to give an
answer which comes from the light and conveys light.
Tychicus was to carry the testimony of the interest which
the apostle took in the welfare of the Colossians, and of his confidence in
their interest in him, Paul bears witness to the love of others, and to their
concern also in the progress of the gospel and the prosperity of the faithful.
Marcus, who had formerly drawn back from the toils of the
work, receives a testimony here on the apostle's part and a still better one
later (2 Tim 4:11), forhe had made himself useful to the apostles himself. Such
is grace, The secret of the interest Barnabas took in him comes out here: he
was nearly related to him, This dear servant of God was from Cyprus too. He
went there and took Mark with him, The flesh and Judaism find their way
everywhere. The poser of the Spirit of God is requisite to raise us above, and
set us beyond, their influence.
Demas receives no especial testimony. The apostle conveys
his greetings, but is silent as to himself. Only in the Epistle to Philemon is
he named as a fellow-laborer of the apostle. Afterwards he forsook Paul. He was
a brother: the apostles admits his claim but says nothing; had had nothing to
say. "And Demas," for Paul's style is terribly cold.
We may observe that the Epistle to the Ephesians was
written at the same time, and sent by this same Tychicus. The one "from
Laodecia" is, I doubt not, one that they were to receive from that
assembly, written by Paul, and by which the saints at Colosse were to profit;
possibly the Epistle to the Ephesians, which he may have had communicated to
the Laodiceans. Be this as it may, all that is said is that it was one of which
the assembly at Laodicea were in possession and by no means that it was
directly addressed to them; rather the contrary. It is very possible that a
letter, or a hundred letters, may have been written by Paul to others, which it
was not in the purposes of God to preserve for the universal assembly: but here
there is no proof that a letter had been written to the Laodecians. Tychicus
was the bearer of two; he may have been the bearer of three, one of which
differed only in some details of application which might serve to confirm the
Colossians without being in the main another Divine communication for other
days; but, I repeat, it does not appear to be so from that which is said here.
It might be said, a letter "from Laodicea," because it was there
instead of a letter to Laodicea; but it is not the usual mode of expression. We
have seen that the letter to the Ephesians is another communication of the
Spirit of God. It has been preserved for us. We do not know whether that from
Laodicea was the same communicated by them to the Christians of that city; or
another, which they were to send to the Colossians (an assembly in their
vicinity), and which-adding nothing to the divine relations-has not been
preserved for us.
It appears that Christians were not very numerous at
Laodicea. The apostle salutes the brethren there. There were some who assembled
in the house of one Nymphas; they were not in a case to have a letter addressed
to them in particular: still the apostle does not forget them. But that which
he says here is an almost certain proof that the apostle had not addressed any
epistle to them. He would not have sent greetings through the Colossians to the
brethren in Laodicea, if at the same time he had written a special epistle to
the latter. The case is plain enough: there were brethren at Laodicea, but not
in great numbers and not in that distinct position which gave rise to an
epistle. But this little assembly in the house of Nymphas was not to be
forgotten; it should profit by the epistles addressed to other assemblies more
considerable than itself, and whose condition required an epistle, or gave
occasion to write one, which epistles were transmitted to Laodicea, according
to the apostle's order.
With regard to the Epistle to the Colossians, it is not a
supposition. The apostle commands them expressly to have it read in the
assembly at Laodicea. The latter had also received another epistle from some
other assembly, and the Colossians were to profit by it in the same manner. The
two assemblies, which were near each other, were mutually to enjoy the
spiritual favors that were granted them.
The apostle does not forget individuals even. Archippus
receives a solemn exhortation to take heed to the ministry which the Lord had
committed to him, and to fulfill his service. The apostle had not seen these
assemblies. (Chap 2:1)
── John Darby《Synopsis of Colossians》
Colossians 4
Chapter Contents
Masters to do their duty towards servants. (1) Persons of
all ranks to persevere in prayer, and Christian prudence. (2-6) The apostle
refers to others for an account of his affairs. (7-9) Sends greetings; and
concludes with a blessing. (10-18)
Commentary on Colossians 4:1
(Read Colossians 4:1)
The apostle proceeds with the duty of masters to their
servants. Not only justice is required of them, but strict equity and kindness.
Let them deal with servants as they expect God should deal with themselves.
Commentary on Colossians 4:2-6
(Read Colossians 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.
Commentary on Colossians 4:7-9
(Read Colossians 4:7-9)
Ministers are servants to Christ, and fellow-servants to
one another. They have one Lord, though they have different stations and powers
for service. It is a great comfort under the troubles and difficulties of life,
to have fellow Christians caring for us. Circumstances of life make no difference
in the spiritual relation among sincere Christians; they partake of the same
privileges, and are entitled to the same regards. What amazing changes Divine
grace makes! Faithless servants become faithful and beloved brethren, and some
who had done wrong, become fellow-workers of good.
Commentary on Colossians 4:10-18
(Read Colossians 4:10-18)
Paul had differed with Barnabas, on the account of this
Mark, yet he is not only reconciled, but recommends him to the churches; an
example of a truly Christian and forgiving spirit. If men have been guilty of a
fault, it must not always be remembered against them. We must forget as well as
forgive. The apostle had comfort in the communion of saints and ministers. One
is his fellow-servant, another his fellow-prisoner, and all his fellow-workers,
working out their own salvation, and endeavouring to promote the salvation of
others. The effectual, fervent prayer is the prevailing prayer, and availeth
much. The smiles, flatteries, or frowns of the world, the spirit of error, or
the working of self-love, leads many to a way of preaching and living which
comes far short of fulfilling their ministry. But those who preach the same
doctrine as Paul, and follow his example, may expect the Divine favour and
blessing.
── Matthew Henry《Concise Commentary on Colossians》
Colossians 4
Verse 1
[1]
Masters, give unto your servants that which is just and equal; knowing that ye
also have a Master in heaven.
Just —
According to your contract.
Equitable —
Even beyond the letter of your contract.
Verse 3
[3] Withal praying also for us, that God would open unto us a door of
utterance, to speak the mystery of Christ, for which I am also in bonds:
That God would open to us a door of utterance — That is, give us utterance, that we "may open our mouth
boldly," Ephesians 6:19, and give us an opportunity of
speaking, so that none may be able to hinder.
Verse 6
[6] Let
your speech be alway with grace, seasoned with salt, that ye may know how ye
ought to answer every man.
Let your speech be always with grace — Seasoned with the grace of God, as flesh is with salt.
Verse 10
[10]
Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to
Barnabas, (touching whom ye received commandments: if he come unto you, receive
him;)
Aristarchus my fellowprisoner — Such was Epaphras likewise for a time, Philemon 1:23.
Ye have received directions — Namely, by Tychicus, bringing this letter. The ancients adapted their
language to the time of reading the letter; not, as we do, to the time when it
was written. It is not improbable, they might have scrupled to receive him,
without this fresh direction, after he had left St. Paul, and "departed
from the work."
Verse 11
[11] And Jesus, which is called Justus, who are of the circumcision. These only
are my fellowworkers unto the kingdom of God, which have been a comfort unto
me.
These —
Three, Aristarchus, Marcus, and Justus. Of all the circumcision - That is, of
all my Jewish fellowlabourers.
Are the only fellowworkers unto the kingdom
of God — That is, in preaching the gospel.
Who have been a comfort to me — What, then, can we expect? that all our fellowworkers should be a
comfort to us?
Verse 12
[12]
Epaphras, who is one of you, a servant of Christ, saluteth you, always
labouring fervently for you in prayers, that ye may stand perfect and complete
in all the will of God.
Perfect —
Endued with every Christian grace.
Filled — As
no longer being babes, but grown up to the measure of the stature of Christ;
being full of his light, grace, wisdom, holiness.
Verse 14
[14]
Luke, the beloved physician, and Demas, greet you.
Luke, the physician —
Such he had been, at least, if he was not then.
Verse 15
[15]
Salute the brethren which are in Laodicea, and Nymphas, and the church which is
in his house.
Nymphas —
Probably an eminent Christian at Laodicea.
Verse 16
[16] And
when this epistle is read among you, cause that it be read also in the church
of the Laodiceans; and that ye likewise read the epistle from Laodicea.
The epistle from Laodicea — Not to Laodicea. Perhaps some letter had been written to St. Paul from
thence.
Verse 17
[17] And
say to Archippus, Take heed to the ministry which thou hast received in the
Lord, that thou fulfil it.
And say to Archippus — One of the pastors of that church.
Take heed — It
is the duty of the flock to try them that say they are apostles to reject the
false, and to warn, as well as to receive, the real.
The ministry —
Not a lordship, but a service; a laborious and painful work; an obligation to
do and suffer all things; to be the least, and the servant, of all.
In the Lord —
Christ by whom, and for whose sake, we receive the various gifts of the Holy
Spirit.
── John Wesley《Explanatory Notes on Colossians》
Chapter 4. Being Watchful and Thankful
Make the Most
of Every Opportunity
Be Wise toward Outsiders
I. Devote
Yourselves to Prayer
II. The
Ministry of Tychicus
III. Paul's
Greetings
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Four General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To consider the importance of prayer, and proper conduct toward those who are not Christians 2) To appreciate the value of God's "second string", those workers in the kingdom who assisted key players like Paul and contributed so much to the spread of the gospel SUMMARY
Paul concludes his section on "The Christian Solution" as an alternative to the heresies being proposed at Colosse with exhortationsto prayer and proper conduct. His desire is that they devote themselves to prayer with vigilance and thanksgiving. A specialrequest for prayer in his behalf is made, that God might give him anopen door for the word of God, and that he might make the mystery of Christ known. Their own conduct is to be with wisdom toward outsiders,making good use of their time. This includes speaking with grace, knowing how one ought to answer others (1-6). Paul then mentions several companions, starting with Tychicus and Onesimus who were evidently the bearers of this epistle, and who wouldinform them of Paul's circumstances. Special greetings are also sent from brethren with Paul. These included three Jewish brethren (Aristarchus, Mark, Jesus called Justus), a brother who was from Colosse (Epaphras), a beloved physician (Luke), and one we know fromanother epistle (Demas, cf. 2 Ti 4:9) who later forsook Paul (7-14). Finally, greetings are sent to those in Laodicea in the home of Nymphas, along with a charge to exchange epistles withthe church in Laodicea fulfill his ministry, Paul signs off using his personal signature, asking that they remember his chains, and praying for grace on theirbehalf (15-18). OUTLINE
I. EXHORTATIONS TO PRAYER AND PROPER CONDUCT (2-6)
A. DEVOTE YOURSELVES TO PRAYER (2-4) 1. Continue earnestly in prayer, being vigilant with thanksgiving (2) 2. Pray for ministers of God, like Paul (3-4) a. That God would open a door for the Word (3a ) b. That Paul would make the mystery of Christ manifest (3b-4) B. CONDUCT YOURSELVES PROPERLY (5-6) 1. Walk in wisdom toward outsiders, making the most of your time (5) 2. Speak with grace, properly answering each one (6) II. PAUL'S COMPANIONS (7-14)
A. COMMENDATION OF HIS MESSENGERS (7-9) 1. Tychicus (7-8) a. A beloved brother, faithful minister, and fellow servant in the Lord (8a ) b. Sent by Paul to inform them of his circumstances, and to comfort their hearts (8b-9) 2. Onesimus (9) a. A faithful and beloved brother, from Colosse (9a ) b. He also will inform them of Paul's circumstances (9b) B. GREETINGS FROM HIS FRIENDS (10-14) 1. From Aristarchus, a fellow prisoner (10a ) 2. From Mark, a cousin of Barnabas, whom they are to welcome if he comes (10b) 3. From Jesus, called Justus, who together with Aristarchus and Mark are Paul's only fellow workers for the kingdom of God are of the circumcision (11) 4. From Epaphras (12-13) a. One of their number at Colosse (12a ) b. A servant of Christ in their behalf (12b) 1) Laboring fervently for them in prayers 2) Praying that they may stand perfect and complete in all the will of God c. Paul bears witness of his great zeal (13) 1) For those at Colosse (13a ) 2) For those in Laodicea and Hierapolis 5. From Luke, the beloved physician (14a ) 6. From Demas (14b) III. CONCLUDING REMARKS (15-18)
A. PERSONAL MESSAGES (15-17) 1. Greet the brethren (15) a. Those who are in Laodicea 15a ) b. Nymphas and the church in his house (15b) 2. Exchange epistles (16) a. Once this epistle is read, see that it is read in the church of the Laodiceans (16a ) b. You also read the epistle from the church in Laodicea 3. A charge to Archippus, that he take heed to his ministry received from the Lord, and to fulfill it (17) B. A PERSONAL SIGNOFF (18) 1. Salutation written by his own hands (18a ) 2. A plea to remember his chains (18b) 3. A prayer that grace be with them (18c ) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Exhortations to prayer and proper conduct (2-6) - Paul's companions (7-14) - Concluding remarks (15-18) 2) In calling them to earnest prayer, what four things does Paul ask ofthem? (2-4)
- That they pray with vigilance - That they pray with thanksgiving - That they pray for God to provide an open door for the word - That they pray for him to be able to make the mystery of Christ manifest 3) How were they to walk? (5)
- In wisdom toward outsiders, making good use of their time 4) How were they to speak? (6)
- With grace, knowing how to answer each one 5) How is Tychicus described? Why was Paul sending him? (7-8)
- A beloved brother, faithful minister, and fellow servant in the Lord - To inform them of Paul's circumstances and comfort their hearts 6) How is Onesimus describe? What was Paul sending him? (9)
- A faithful and beloved brother, one of them - To make known the things happening in Rome 7) What three men were Paul's only fellow workers for the kingdom ofGod who were of the circumcision, i.e. Jews? (10-11)
- Aristarchus, Mark, Justus 8) What is said about Epaphras in relation to the churches in Colosse,