Colossians 4

MAsters Having put Servants upon their duty, he does here engage all those who have a just right over Servants to mind their own duty toward those under their command., give unto your servants that which is just Though your extract or estate has advanced you above them in humane Society, yet you have the same nature and infirmities that they have, and (as in the foregoing Verse) must appear with them before the same Judge and rewarder at the same tribunal. And the Apostle does elsewhere, Eph. 6.9, require of Masters in their superiour Relation, what he does of Servants in their inferiour one, to do the same thing, i. e. not the particular offices of their Servants, but according to general rules of right reason, which by the Law of God, Nature and Nations, that which is common to, and incumbent on all Relatives, Rom. 13.7, 8. Gal. 5.13. Eph. 6.8. As he does here require Masters to do their Servants right, give to them that which is their due for Soul and Body, Gen. 18.19. Exod. 12.44. with respect to work that it be neither too much, nor too little, Prov. 12.10. & 29.21. to food, that it be convenient for nourishment, not luxury, Psal. 27.27. & 31.15. Luk. 12.42. & 15.17. wages, Exod. 2.21. Iam. 5.4. and recompence, Deut. 15.13. and equal Ye are likewise to give them that which is equal or equitable aswell as just, which implies you should not be cruel to them, or discourage them, as you expect they should serve you with good will, so you should govern them wisely, and be good and gentle to them, Psal. 101.2. 1 Pet. 2.18. who are faithfull, allowing them seasonable rest and refreshment, Deut. 15.14. not despising their prudent answers, Iob, 31.13.14. but showing them avour in sickness aswell as in health, 2 King. 5.5, 6. Prov. 14.35. Mat. 8.6., knowing that ye also have a master in heaven And that upon this weighty reason intimated before, that he above whom you se ve, will treat you as you do them; this you may be assured of, Eph. 6.8, 9. If you expect favour at his hands, when he comes to distribute rewards and punishments show it now to your inferiours, who will then appear as your fellow servants, when you must give an account of your stewardship, Matt. 24.49. with Luk 16.2.. That this Verse does refer to the foregoing Chapter, and that it was unadvisedly divided from it, is generally agreed.

Continue in prayer e, and watch in the same Endeavouring to keep the heart in all fit seasons unto this, as an help to the precedent and subsequent duties, Psal. 5.3. Mark, 13.33, &c. Act. 12 12. Rom. 12.12. 1 Thess. 5.17. I m. 5.16. Rev. 3.2. with thanksgiving With acknowledgment of thanks for what we have already received, Psal. 116.12, 13. 1 Thess. 5.18.. Persev e, or hold on strongly in Prayer with fervency, we are apt to grow sluggish and indisposed, and therefore have need of quickning to this duty, Luk. 18.1. Eph. 6.18.

Withall, 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, ch. 1.1.7. Rom. 15.30. 2 Cor. 1.11. Phil. 1.19. 2 Thess. 3.1. Phil m. v. 22., that God would open unto us a door of utterance That God would vouchsafe to us freedom of speech, see on Eph. 6.19., to speak the mystery of Christ Effectually to preach the mystery of Christ, see ch. 1.26, 27. & 2.2. Mat. 13.11. 1 Cor. 16.9. Eph. 1.9., for which I am also in bonds For which I am an Ambassadour in bonds, or in a chain, Eph. 6.20. i. e. with the Souldier that kept him in his own hired dwelling, Act. 28.16, 20, 30, 31..

That I may make it manifest, as I ought to speak That I manifest or open and clear it in due circumstances, as becomes an able Minister of Christ, Rom. 1.14. 1 Cor. 2.4. & 9.16. with 2. Tim. 2.15. & 4.2.

Walk in wisedom Let your course of life be managed with all Christian prudence, that you may not any way disparage the Christian institution, 2 Sam, 12.14. Rom. 2.23.24 with 1 Tim. 6.4. with your innocency be wise as Serpents, Mat. 10.16. see Eph. 5.15. yet, whiles you become all things to all to gain some, 1 Cor. 9.20, 21, 22, 33. 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 wa wary in his reasoning with those who were not Christians, and would have others to be so, Act. 17.24, 25, &c. with 1 Cor. 5.12, 13. not denying any of them, whats due to them by divine and humane rights, Mat. 22.21. Rom. 13.7. 1 Pet. 2.13. toward them that are without Considering they are not of the houshold 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, 1 Tim. 5.14. as well as take care you be not infected with their practices, 1 Cor. 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 has 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 mispence of it, see Ephes. 6.16..

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 manag'd 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 does proceed from a gracious spirit, or grace in the heart, c. 4.6. teaching your mouth, Prov. 15.23, 24. with meekness of wisedom, Iam. 3.13. using knowledge aright, Prov, 15.2. being in its tendency gracious, Eccles. 10.12. not ungratefull (as tinctur'd with gall or venome) but ministring grace to the hearers, Eph. 4.29., seasoned with salt Even as meat duly powdred with salt, (Mat. 5.13.) becomes acceptable to the discerning palate, so to the ear that trieth speech, fitly spoken words, (Prov. 25.11.) are of a gratefull savour cleansed from corruption, Iob. 33.3. Mark 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. 1 Pet. 3.15. courteousness and sincerity, Ephes. 4.25. free fro those evils of speech he had before enjoyned them in this Epistle to put away, c. 3.8..

All my state shall Tychicus declare unto you The Apostle drawing to a conclusion, that he at so great distance might certifie them of his love to them, and care for them, does here acquaint them that with this Epistle he was sending two persons of integrity for their satisfaction and his, viz. Tychicus an Asiatick their country Man and his fellow traveller, Act. 20.4. whom he sometimes sent to other, 2 Tim. 4.12. Tit. 3.12. who would give them to understand, what circumstances he was in, and all his affairs, see Eph. 6.21, 22., who is a beloved brother Whom he recommends to them as being a good man, a Brother as Timothy, c. 1.1. and Epaphroditus, Phil. 2.25. beloved of the People., and a faithfull minister And whom he had experimentally found to be a faithfull Deacon in the larger acceptation or Minister, i. e. of Jesus Christ and his messenger., and fellow servant in the Lord And owned as his Collegue or fellow Servant in the Lord, that they might more kindly receive him..

Whom I have sent unto you for the same purpose Who was Paul's Messenger to them as to let them know know it was with Paul, so to this end. (1), that he might know your estate That he might clearly understand how their matters stood (as, Eph. 6.22.) especially with respect to spirituals, c. 2.1.5., and comfort your hearts And (2) chear up their spirits (as the, Ephes. 6.22.) that under the temptations of Satan, and tyranny of persecutors abroad or at home they might not be discouraged, 2 Cor. 4.17.:

With Onesimus With Onesimus whom he adjoyns to Tychicus. Some because of his following commendation think him to be another person different from the fugitive Servant of Philemon, but the most comparing the description here, with the circumstances in the Epistle Philemon, v. 10, 16. &c. conclude him to be the very same, taking Philemon for a Colossian. a faithfull and beloved brother, who is one of you There, as here, being expresly called a beloved Brother yea and which may answer to faithfull, Paul's spiritual Son, who (whatever he had been) would be profitable and a benefit to Philemon, whom Paul would have to receive him as his own bowels. And that which might commend him to the Colossians was that he was one of that City, or the same birth with themselves.. They shall make known unto you all things which are done here These two persons of Credit (upon the Apostles Testimony) in their different circumstances, might as joint witnesses, give them a full and certain account how things went with the Church, and particularly with Paul now a Prisoner at Rome..

Aristarchus my fellow prisoner saluteth you Here he does wi h prosperity to them, Luk. 10.5. in the name of others beginning with those of the circumcision, viz. Aristarchus a Thessalonian of Macedonia who had been his fellow traveller, Act. 19.29. & 20.4. & 27.2. yea and now his fellow prisoner, and fellow labourer, Philem. 24., a d Marcus sisters son to Barnabas And Iohn Mark who was Nephew to Barnabas, Acts. 12.12. & 13.13. and having sometime displeased Paul by his departure and accompanying his Uncle Barnabas. Act. 15.37, 39. yet afterwards repented, and was reconciled to Paul, Philem. 24. 2 Tim. 4.11. being profitable to him for the ministry as an evangelist. (touching whom ye received commandments; If he come unto you receive him Concerning this same Mark, Paul had given orders to them, as well as to other Churches, (who otherwise, likely, might be prejudiced against him, for leaving Paul and his company in Pamphilia, Act. 13.13.) that if he came amongst them, they should entertain him kindly, who as Peter's spiritual Son, 1 Pet..13. did elsewhere also salute those who were scattered. Some conceive from the commandments, here they had received that Barnabas had wrote to the Colossians in commendation of his Cousin Mark..)

And Jesus, which is called Justus, who are of the circumcision A third person of those who had been Iews mentioned in this salutation is Iesus sirnamed Iustus (probably from his just conversation) whether the same with him mentioned in Luke's History of the Acts, c. 18.7. is not evident. The Greeks use Iesus for the Hebrew Iosua, Heb. 4.8. it being common with them, to more than one. However the Christians since the Resurrection of Christ out of reverence to their Lord and Master, (who is God as well as Man) have foreborn to call their Children by the name of Jesus.. These only are my fellow-workers unto the kingdom of God These three alone, i. e. of the Iews (as for Timothy, his Father was a Greek or Gentile, Acts. 16.1, 3. and others were Gentiles, Act. 28.23.) were assistant to him at Rome (where it seems Peter was not) in expounding, and preaching the Gospel, enlarging the King om of Grace in converting of Souls, Mat. 4.23. Mar. 4.11., which have been a comfort unto me The carrying on of which work, did administer matter of great consolation, to him in his bonds..

Epaphras, who is one of you a servant of Christ, saluteth you After he had given them the good wishes of some of the Iews; he does here give the like from some of the Gentiles, beginning with Epaphras, whom he had before commended, ch. 1.7, 8. and does here recommend him as born and bred amongst them, devoted to their service, in being the Servant of Christ, as Paul separated to the Preaching of the Gospel, Rom. 1.1. yea a Fellow-prisoner with the Apostle upon that account, Philem. v. 23., always labouring fervently for you in prayers And as it became such an one faithfull in his office, not diverted by distance of place, or length of time, was night and day contending zealously with prayers to God for their spiritual, temporal and eternal welfare, as Rom. 15.30., that ye may stand perfect, and complete in all the will of God that they might attain a sufficient perfection in all that which God would have them reach to, see on ch. 1.28, 29. Phil. 3.15. The distance 'twixt Coloss and Philippi, &c. render it improbable, whatever a learned Man conceits, that Epaphras should be the same with Epaphroditus..

For I bear him record, that he has a great zeal for you For says the Apostle; though I am not privy to his secret prayers, yet I can bear him witness, and do give him mine own testimony, that he has a most ardent and special affection for you Christians at Coloss., and them that are in Laodicea, and them in Hierapolis Yea, and for those also in your neighbour Cities, see the Argument, and ch. 2.1. viz. Laodicea the last of the seven Churches, to whom excellent Epistles were written, recorded by Iohn the Divine, Rev. 1.11. & 3.14. and Hierapolis, or the Holy City, about six Miles distant from the former, say Geographers..

Luke the beloved physician Whether this Luke was the same with him that penned the Gospel and the Acts, because the Apostle here gives him no higher a commendation, some doubt? But others, and the most, conclude that as Matthew from a publican, became an Apostle, and others from fishers of fishes, fishers of men, so Luke from a Physician of the body, became a Physician of Souls, and that this was the very person who was Paul's perpetual and individual compantion in his Travels, 2 Tim. 4.11. Philem. 24. considering from his style he was an excellent Graecian (very fit for a Physician) and made use of proper medical terms, Act. 15.39. & 17.16. and here the Apostle calls him beloved as he had done Tychicus, v. 7. and elsewhere his fellow labourer who only of those that were not Prisoners stuck to him, 2 Tim. 4.11. some think it to be Luke whose praises are celebrated in the Gospel or Evangelical Churches, 2 Cor. 8.18. the others would have that to be Barnabas, or some other; his practising of Physick was no more inconsistent with being an Evangelist than Paul's Tent-making with being an Apostle, 2 Thess. 3.8., and Demas greet you He adds a third in this Salutation from others, and that is Demas who hitherto did persevere, and that as one of his fellow labourers, Philem. 24. Though it should seem afterwards when the persecution grew hotter, he did for some worldly respect, leave Paul, and depart unto Thessalonica, 2 Tim. 4.10..

Salute the brethren which are in Laodicea Having saluted the Colossians, in the names of others, circumcised, and uncircumcised, he desires them in his own name to salute the Christians in the Church at Laodicea., and Nymphas And some pious man called Nymphas probably living either in the Countrey near the City of Laodicea; or some eminent Christian of chiefnote in the City. The masculine Article adjoyned shows this Person to be a male and not a female (as some have inconsiderately reckoned., and the church which is in his house And the company of believers either of his own family or neighbourhood, who did under his protection or inspection meet to worship God according to his appointment, Rom. 16.1, 5, 1 Cor. 16. 15, 19..

And when this epistle is read amongst you The Apostle takes it for granted, that, when this Epistle came to their hands, 'twould be publickly read in a solemn Assembly of the Church, or Brethren convened to that purpose, as elsewhere usual: For indeed he does strictly enjoin and adjure the Thessalonians, under the penalty of the Lord's displeasure, that the Epistle or Letter which he wrote unto them should be read unto all the Brethren, 1 Thess. 5.27. It being an indispensable duty of Christ's Disciples to search the Scripture, Ioh. 5.39. and there solemnly to read them in the Assembly for the edification of all Ministers and People, old and young, Deut. 17.19. Psal. 1.2. & 119. 9. Mark, 13.37. Act. 13.15. & 17.11, 12. & 18.26, 27, 28. Rom. 15.4. 1 Tim. 4.13, 15., cause that it be read also in the Church of the Laodiceans Hence (as it follows) the Apostle (who it's likely had not an opportunity at Rome, to have a Copy of it transcribed) chargeth them at Colosse, to see or take care after the reading of this same Epistle amongst themselves, that a Copy of it being prepared for that purpose, it might, as from him, be also solemnly read or rehearsed in a publick assembly of the Christians at Laodicea.: and that ye likewise read the epistle from Laodicea And he further chargeth those to whom he wrote at Colosse that they should take care, that the Epistle (as we rightly with the generality of Ancients and moderns render it) from Laodicea, be read amongst them. The Aethiopio version (as we have it thence in the Latin) reads send it to Laodicea, that the Laodiceans also may read it, in the House or Congregation of Christians there. The vulgar Latin, that ye likewise may read the Laodicean Epistle, or the Epistle of the Laodiceans. Whence some of old, and of late would have it thought, that St. Paul wrote a distinct Epistle to the Laodiceans. In favour of this opinion some bad man out of this Epistle to the Colossians and that to the Ephesians patch'd up and forg'd a short, but gross and trifling Epistle, and fathered it on the Apostle, though very dissonant from his Character and style, whereupon it has been rejected as spurious and Apochryphal by the learned Fathers, and the second Council of Nice; and since by the learned on all hands; except some few of the Papists; and except Quakers, who printed a Translation of it, and plead for it. Some Papists urge this, to argue that the Church gives the Scripture Authority amongst Christians. But though she is bound to preserve the Books of divine Authority, it does not belong to her, to Authenticate them, or prescribe them as the ru e of Faith, that were no less than to outrage the Majesty of the Authour, others alledge it, as being lost, and thereupon would infer the Canon of holy scriptures to be defective. But supposing, yet not granting, that Paul had written an Epistle to the Laodiceans which had not come down to us, it were altogether inconsequent that the Canon of scriptures, we have, does not contain all things necessary to Salvation. Some still harping on the vulgar Translation of the Laodicean Epistle (though that in common speech might argue they wrote it rather than received it) would fancy that 'twas the Epistle Paul wrote to the Ephesians; but Tertullian did brand the Impostour Marcian for changing the title of Paul's Epistle to the Ephesians. Others conceit, it may be understood of Paul's Epistle to Philemon whom Paul calls his fellow-labourer likely exercising his ministry in the neighbour City of Laodicea which was sent by Onesimus, for the sake of Onesimus (who was a Colossian) was to be read at Colosse, others because Luke is mentioned, v. 14. that it was an Epistle of his, to the Laodiceans, but of that there's no evidence. Neither is it probable that Paul would in this Epistle to the Colossians have saluted the Laodiceans, had he written a distinct Epistle to them. Wherefore 'tis most rational to understand it, not of an Epistle of Paul written to the Laodiceans, but as our Bibles, according to an Authentick Copy, have with the Greek Fathers, faithfully translated, and represented it, written from Laodicea. Some conjecture it to be the first Epistle of Iohn which they conceive was written from the City of Laodicea. Others think it was the first Epistle to Timothy, from the inscription or subscription of a long time put at the end of it, as if written from Laodicea. But against that it may be excepted; there is no mention of Pacatiana, in the writers of the first age: but only in after times, dividing the Roman Empire into provinces, and some say this was first mentioned in the Ecclesiastical records in the V. Synod at Constantinople. Further there be several passages in the Epistle it self do intimate that it was written from some place in Macedonia, if we consult, c. 1.3. with 3.14. & 4.13. not from Laodicea. Some think it to be meant of the Epistle from Laodicea, wherein they would answer the Colossians, how probably I determine not. Wherefo e 'tis most probable that the Epistle was written from Laodicea, to Paul at Rome; either by the Church there, or some of her Officers, which (likely he in straits of time enclosed and) he would have read, as helpfull to the Edification of the Colossians, for the better clearing of some passages in this Epistle to them, wherein he had obviated such errours as he might hear seducers were attempti g to disseminate amongst them..

And say to Archippus He also enjoyns them to advice or advertise Archippus whom he does elsewhere call his fellow-souldier, i. e. Minister in the Gospel, Philem. 2. on his, and Timotheus his behalf, Take heed to the ministry To see to or be mindfull of the nature of that excellent ministry he had undertaken, Rom. 11.13. Eph. 3.7. 1 Tim. 4.6. yea and to be more heedfull, Act. 20.28, 29. 1 Pet. 5. 1, 2. which thou hast received, in the Lord Considering the Authority of the Lord Jesus in whose name he had been called to it, and entrusted with it, Mat. 9. 38. Phil. 1.17 1 Tim. 5.1, 21. that thou fulfill it Having been Collegue to Epaphras, or in his absence newly received into this sacred charge to encourage him to a faithfull discharge of his duty therein to fill up all the parts of his office, and leave none of them unperformed, see c. 1.25. 1 Cor. 9.16, 17. 1 Tim. 4.16. with 2 Tim. 4, 5..

The salutation by the hand of me Paul The Apostle having them on his heart, and here (as elsewhere) likely having used an Amanuensis to pen the Body of his Epistle, to prevent fraud and forgery he dot subscribe his Salutation and Apostolical Benediction with his own hand which was well known, Rom. 16.22. 1 Cor. 16.21. Gal. 6.11. Philem. 19. 2 Thess. 2.2. & 3.17.. Remember my bonds. Importuning them to be very mindfull of his imprisonment in their prayers, v. 3. Heb. 13.3. imitating his constancy and patience if called to suffer see, Phil. 1.14. his suffering being an excellent seal to the truth of his Gospel, and his ardent affection to them and other Gentiles, for whose sake he was in bonds. Grace be with you Then earnestly praying that the special grace and favour of God the Father in the rd Jesus Christ might be ever present with them, see Rom. 16.24. 1 Cor. 16.23, 24. Phil. 4.23. Amen In Testimony of the reality of his desire, and assurance to be heard, he concludes (as elsewhere) with Amen..