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Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. He continues his account of the duty of masters, from the close of the former chapter, ver. 1. II. He exhorts to the duty of prayer (ver. 2-4), and to a prudent and decent conduct towards those with whom we converse, ver. 5, 6. III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony, ver. 7-18.

Relative Duties.A. D. 62.
1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe, 1. Justice is required of them: Give unto your servants that which is just and equal (v. 1), not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements; not defrauding them of their dues, nor keeping back by fraud the hire of the labourers, Jam. v. 4. Require no more of them than they are able to perform; and do not lay unreasonable burdens upon them, and beyond their strength. Provide for them what is fit, supply proper food and physic, and allow them such liberties as may fit them the better for cheerful service and make it the easier to them, and this though they be employed in the meanest and lowest offices, and of another country and a different religion from yourselves. 2. A good reason for this regard: "Knowing that you also have a Master in heaven. You who are masters of others have a Master yourself, and are servants of another Lord. You are not lords of yourselves, and are accountable to one above you. Deal with your servants as you expect God should deal with you, and as those who believe they must give an account. You are both servants of the same Lord in the different relations in which you stand, and are equally accountable to him at last. Knowing that your Master also is in heaven, neither is there respect of persons with him," Eph. vi. 9.
Adam Clarke: Commentary on the Bible - 1831
The duty of masters to their servants, Col 4:1. Continuance in prayer recommended, to which watchfulness and thanksgiving should be joined, Col 4:2. And to pray particularly for the success of the Gospel, Col 4:3, Col 4:4. Directions concerning walking wisely, redeeming of time, and godly conversation, Col 4:5, Col 4:6. He refers them to Tychicus and Onesimus, whom he sends to them for particulars relative to his present circumstances, Col 4:7-9. Mentions the salutations of several then at Rome, of whom he gives some interesting particulars, Col 4:10-14. Sends his own salutations to the brethren in Laodicea, and to Nymphas and the Church at his house, Col 4:15. Directs this epistle to be read in the Church of the Laodiceans, and that to them to be read at Colosse, Col 4:16. Directions to Archippus relative to his ministry, Col 4:17. Concludes with salutations to the people at Colosse, to whom he sends his apostolical benediction, Col 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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.
John Gill
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.
4:14:1: Տեա՛րք՝ զիրաւունս եւ զհաւասարութիւն ծառայից ձերոց շնորհեցէ՛ք. գիտասջի՛ք զի եւ ձեր Տէր գոյ յերկինս։
1 Տէրե՛ր, ծառաների հետ վարուեցէ՛ք ուղղամտութեամբ եւ արդարութեամբ. իմացէ՛ք, որ դուք էլ Տէր ունէք երկնքում:
4 Տէ՛րեր, ձեր ծառաներուն հետ իրաւունքով ու արդարութեամբ վարուեցէք, գիտնալով թէ դուք ալ Տէր ունիք երկինքը։
Տեարք, զիրաւունս եւ զհաւասարութիւն ծառայից ձերոց շնորհեցէք, գիտասջիք զի եւ ձեր Տէր գոյ յերկինս:

4:1: Տեա՛րք՝ զիրաւունս եւ զհաւասարութիւն ծառայից ձերոց շնորհեցէ՛ք. գիտասջի՛ք զի եւ ձեր Տէր գոյ յերկինս։
1 Տէրե՛ր, ծառաների հետ վարուեցէ՛ք ուղղամտութեամբ եւ արդարութեամբ. իմացէ՛ք, որ դուք էլ Տէր ունէք երկնքում:
4 Տէ՛րեր, ձեր ծառաներուն հետ իրաւունքով ու արդարութեամբ վարուեցէք, գիտնալով թէ դուք ալ Տէր ունիք երկինքը։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Господа, оказывайте рабам должное и справедливое, зная, что и вы имеете Господа на небесах.
4:1  οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῶ.
4:1. Οἱ (The-ones) κύριοι , ( authority-belonged ,"τὸ (to-the-one) δίκαιον (to-course-belonged) καὶ (and) τὴν (to-the-one) ἰσότητα (to-a-sameness) τοῖς (unto-the-ones) δούλοις (unto-bondees) παρέχεσθε , ( ye-should-hold-beside ," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) καὶ (and) ὑμεῖς (ye) ἔχετε (ye-hold) κύριον (to-Authority-belonged) ἐν (in) οὐρανῷ. (unto-a-sky)
4:1. domini quod iustum est et aequum servis praestate scientes quoniam et vos Dominum habetis in caeloMasters, do to your servants that which is just and equal: knowing that you also have a master in heaven.
1. Masters, render unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
Masters, give unto [your] servants that which is just and equal; knowing that ye also have a Master in heaven:

1: Господа, оказывайте рабам должное и справедливое, зная, что и вы имеете Господа на небесах.
4:1  οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῶ.
4:1. domini quod iustum est et aequum servis praestate scientes quoniam et vos Dominum habetis in caelo
Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Преподав наставление господам (1), Ап. преподает некоторые наставления о молитве и, в частности, просит молитв о себе (2-4), а потом научает, как читатели должны относиться к нехристианам (5-6).

1: См. Еф 6:9.
Adam Clarke: Commentary on the Bible - 1831
4:1: Masters, give unto your servants - This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with Col 4:2.
That which is just and equal - As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours.
Albert Barnes: Notes on the Bible - 1834
4:1: Masters, give unto your servants ... - See the notes at Eph 6:9.
That which is just and equal - What they ought to have; what is fairly their due. The apostle here, probably, refers to bondmen or slaves, and the propriety of this rule is apparent. Such persons were subject to their masters' control; their time and services were at their disposal, and they could not enforce their just and equal claims by an appeal to the laws. They were, therefore, dependent on the equity and kindness of their masters. There can be no doubt that not a few who were converted to the Christian faith were held to involuntary servitude (see 1 Cor. 7); and it is as clear that the apostles did not design to make a violent disruption of these bonds, or to lead the slaves to rise and murder their masters; see the notes at Ti1 6:1-4. But it is equally clear that they meant to represent slavery as a hard and undesirable condition; that they intended to instruct the slaves to embrace the earliest opportunity to be free which was presented Co1 7:21; and that they meant to suggest such considerations, and to lay down such principles as would lead masters to emancipate their slaves, and thus ultimately to abolish it. Among these principles are such as these:
(1) That all men were of one and the same blood; Act 17:26.
(2) that they were all redeemed by the same Saviour, and were brethren; Ti1 6:2; Plm 1:16. If redeemed; if they were "brethren;" if they were heirs of glory, they were not "chattels," or "things;" and how could a Christian conscientiously hold or regard them as property?
(3) that they were to "render them that which was just and equal." What would follow from this if fairly applied? What would be just and equal to a man in those circumstances? Would it not be.
(a) to compensate him fairly for his labor; to furnish him an adequate remuneration for what he had earned? But this would strike a blow at the root of slavery - for one of the elementary principles of it is, that there must be "unrequited labor;" that is, the slave must earn as much more than he receives as will do his part in maintaining the master in idleness, for it is of the very essence of the system that he is to be maintained in indolence by the slaves which he owns - or just so far as he owns a slave. If he were disposed to earn his own living, he would not need the labor of slaves. No one ever yet became the permanent owner of a slave from benevolence to him, or because he desired to pay him fully for his work, or because he meant himself to work in order to maintain his slave in indolence.
(b) If a man should in fact render to his slaves "that which is just and equal," would he not restore them to freedom? Have they not been deprived of their liberty by injustice, and would not "justice" restore it? What has the slave done to forfeit his liberty? If he should make him "equal" in rights to himself, or to what he is by nature, would he not emancipate him? Has he not been reduced to his present condition by withholding that which is "equal?" Has he "equal" rights, and "equal" privileges with other men? Has he not been cut off from them by denying him the equality to which he is entitled in the arrangements of God's government? Can he be held at all without violating all the just notions of equality? Though, therefore, it may be true that this passage only enjoins the rendering of that which was" just" and "equal" in their condition as slaves, yet it contains a principle which would" lay the axe at the root" of slavery, and would lead a conscientious Christian to the feeling that his slaves ought to be free. These principles actually effected the freedom of slaves in the Roman empire in a few centuries after Christianity was introduced, and they are destined to effect it yet all over the world.
Knowing that ye also have a Master in heaven - Notes, Eph 6:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: give: Lev 19:13, Lev 25:39-43; Deu 15:12-15, Deu 24:14, Deu 24:15; Neh 5:5-13; Job 24:11, Job 24:12; Job 31:13-15; Isa 58:3, Isa 58:5-9; Jer 34:9-17; Mal 3:5; Jam 2:13, Jam 5:4
ye: Ecc 5:8; Mat 23:8, Mat 23:9, Mat 24:48-51; Luk 16:1-13, Luk 19:15; Eph 6:8, Eph 6:9-20; Rev 17:14, Rev 19:16
John Gill
4:1 Masters, give unto your servants,.... This verse properly belongs to the preceding chapter, with which it should have been concluded. It is indeed strange, that those who made the division of chapters and verses should separate this from the former chapter, to which it so manifestly belongs, and begin a new one with it, when it has no connection with what follows; for the apostle having observed the duty of servants to their masters, proceeds to direct masters to the discharge of their duty to their servants, by giving them
that which is just and equal: proper food and raiment, which is sufficient and fitting for them; the wages due unto them by law or contract; using them with gentleness and humanity, taking care of them when under affliction, and in sickness; encouraging the diligent and laborious by an addition to their salaries; correcting the disobedient within just bounds, not with too much rigour and severity; and carrying it with an even hand to all, not preferring or indulging one before another, without any reason:
knowing that ye also have a master in heaven: See Gill on Eph 6:9.
John Wesley
4:1 Just - According to your contract. Equitable - Even beyond the letter of your contract.
Robert Jamieson, A. R. Fausset and David Brown
4:1 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)
give--Greek "render": literally, "afford."
equal--that is, as the slaves owe their duties to you, so you equally owe to them your duties as masters. Compare "ye masters do the same things" (see on Eph 6:9). ALFORD translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (Philem 1:16).
knowing-- (Col 3:24).
ye also--as well as they.
4:24:2: Աղօթից ստէ՛պ կացէք. տքնե՛լ ՚ի նմին գոհութեամբ[4535]։ [4535] Ոմանք. Տքնեալք ՚ի նոյն գոհ՛՛։
2 Յաճա՛խ աղօթեցէք՝ աղօթքի մէջ արթուն մնալով գոհութեամբ:
2 Շարունակ աղօթքի ետեւէ եղէք, անոր մէջ արթուն մնալով գոհութեամբ։
Աղօթից ստէպ կացէք, տքնել ի նմին գոհութեամբ:

4:2: Աղօթից ստէ՛պ կացէք. տքնե՛լ ՚ի նմին գոհութեամբ[4535]։
[4535] Ոմանք. Տքնեալք ՚ի նոյն գոհ՛՛։
2 Յաճա՛խ աղօթեցէք՝ աղօթքի մէջ արթուն մնալով գոհութեամբ:
2 Շարունակ աղօթքի ետեւէ եղէք, անոր մէջ արթուն մնալով գոհութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Будьте постоянны в молитве, бодрствуя в ней с благодарением.
4:2  τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ,
4:2. Τῇ (Unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) προσκαρτερεῖτε, (ye-should-dure-toward-unto," γρηγοροῦντες ( watching-unto ) ἐν (in) αὐτῇ (unto-it) ἐν (in) εὐχαριστίᾳ, (unto-a-goodly-granting-unto,"
4:2. orationi instate vigilantes in ea in gratiarum actioneBe instant in prayer: watching in it with thanksgiving.
2. Continue stedfastly in prayer, watching therein with thanksgiving;
Continue in prayer, and watch in the same with thanksgiving:

2: Будьте постоянны в молитве, бодрствуя в ней с благодарением.
4:2  τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ,
4:2. orationi instate vigilantes in ea in gratiarum actione
Be instant in prayer: watching in it with thanksgiving.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: См. Еф 6:18-20.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Exhortations.A. D. 62.
2 Continue in prayer, and watch in the same with thanksgiving; 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: 4 That I may make it manifest, as I ought to speak.

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, v. 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. vi. 19; 1 Thess. v. 25; Heb. xiii. 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, 1 Cor. xvi. 9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph. vi. 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. vi. 19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (ch. i. 26) and the mystery of Christ, Eph. iii. 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, v. 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. i. 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.
Adam Clarke: Commentary on the Bible - 1831
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.
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.
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.
Albert Barnes: Notes on the Bible - 1834
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; Th1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Continue: Col 4:12, Col 1:9; Sa1 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; Th1 5:17, Th1 5:18
watch: Mat 26:41; Mar 13:33; Luk 21:36; Pe1 4:7
thanksgiving: Col 2:7, Col 3:15, Col 3:17
Geneva 1599
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.
John Gill
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 , "the attention of prayer" (f), and , "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 Phil 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?
(f) T. Bab. Bava Bathra, fol. 164. 2. & Sabbat, fol. 127. 1. (g) R. Aben Ezra in Psal. lxxviii. 37. (h) Maimon. Hilch. Tephilla, c. 4. sect. 15, 16.
Robert Jamieson, A. R. Fausset and David Brown
4:2 Continue--Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
with thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (1Cor 14:17; Phil 4:6; Th1 5:18).
4:34:3: Աղօ՛թս արարէք միանգամայն եւ վասն մեր. զի Աստուած բացցէ՛ մեզ դուռն բանին, խօսել զխորհուրդն Քրիստոսի, վասն որոյ եւ կապեա՛լս կամ[4536]. [4536] Ոմանք. Դուռն բանի խօսել մեզ զխորհ՛՛։
3 Միաժամանակ աղօթեցէք եւ մե՛զ համար, որպէսզի Աստուած բացի մեր առաջ խօսքի դուռը՝ յայտնելու խորհուրդը Քրիստոսի, որի համար էլ կապանքների մէջ եմ,
3 Աղօթք ըրէք նաեւ մեզի համար, որպէս զի Աստուած խօսքին դուռը բանայ մեզի Քրիստոսին խորհուրդը յայտնելու, որուն համար կապուած ալ եմ,
Աղօթս արարէք միանգամայն եւ վասն մեր, զի Աստուած բացցէ մեզ դուռն բանին` խօսել զխորհուրդն Քրիստոսի, վասն որոյ եւ կապեալս կամ:

4:3: Աղօ՛թս արարէք միանգամայն եւ վասն մեր. զի Աստուած բացցէ՛ մեզ դուռն բանին, խօսել զխորհուրդն Քրիստոսի, վասն որոյ եւ կապեա՛լս կամ[4536].
[4536] Ոմանք. Դուռն բանի խօսել մեզ զխորհ՛՛։
3 Միաժամանակ աղօթեցէք եւ մե՛զ համար, որպէսզի Աստուած բացի մեր առաջ խօսքի դուռը՝ յայտնելու խորհուրդը Քրիստոսի, որի համար էլ կապանքների մէջ եմ,
3 Աղօթք ըրէք նաեւ մեզի համար, որպէս զի Աստուած խօսքին դուռը բանայ մեզի Քրիստոսին խորհուրդը յայտնելու, որուն համար կապուած ալ եմ,
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Молитесь также и о нас, чтобы Бог отверз нам дверь для слова, возвещать тайну Христову, за которую я и в узах,
4:3  προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ χριστοῦ, δι᾽ ὃ καὶ δέδεμαι,
4:3. προσευχόμενοι ( goodly-holding-toward ) ἅμα (along) καὶ (and) περὶ (about) ἡμῶν, (of-us,"ἵνα (so) ὁ (the-one) θεὸς (a-Deity) ἀνοίξῃ (it-might-have-opened-up) ἡμῖν (unto-us) θύραν (to-a-portal) τοῦ (of-the-one) λόγου, (of-a-forthee,"λαλῆσαι (to-have-spoken-unto) τὸ (to-the-one) μυστήριον (to-a-flexerlet) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"δι' (through) ὃ (to-which) καὶ (and) δέδεμαι, (I-had-come-to-be-binded,"
4:3. orantes simul et pro nobis ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi propter quod etiam vinctus sumPraying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound):
3. withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds;
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:

3: Молитесь также и о нас, чтобы Бог отверз нам дверь для слова, возвещать тайну Христову, за которую я и в узах,
4:3  προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ χριστοῦ, δι᾽ ὃ καὶ δέδεμαι,
4:3. orantes simul et pro nobis ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi propter quod etiam vinctus sum
Praying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound):
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
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. Co1 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. Co2 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.
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.
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.
Albert Barnes: Notes on the Bible - 1834
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 Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: praying: Rom 15:30-32; Eph 6:19; Phi 1:19; Th1 5:25; Plm 1:22; Heb 13:18, Heb 13:19
that: Co1 16:9; Co2 2:12; Th2 3:1, Th2 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; Co1 4:1; Eph 6:19
for: Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:7, Phi 1:13, Phi 1:14; Ti2 1:16, Ti2 2:9
Geneva 1599
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.
John Gill
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, 1Cor 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.
John Wesley
4:3 That God would open to us a door of utterance - 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.
Robert Jamieson, A. R. Fausset and David Brown
4:3 for us--myself and Timothy (Col 1:1).
a door of utterance--Translate, "a door for the word." Not as in Eph 6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (1Cor 16:9; 2Cor 2:12; Philem 1:22; Rev_ 3:8).
to speak--so that we may speak.
the mystery of Christ-- (Col 1:27).
for which . . . also--on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.
4:44:4: զի յայտնի՛ արարից զնա որպէս արժա՛ն իցէ ինձ խօսել[4537]։ ազ [4537] Ոմանք. Զի յայտնեալ արարից զնա, որպէս եւ արժան իցէ ինձ խօ՛՛։
4 որպէսզի յայտնի դարձնեմ նրան՝ խօսելով այնպէս, ինչպէս որ պէտք է խօսեմ:
4 Որպէս զի յայտնեմ զանիկա, ինչպէս ինծի կը վայլէ խօսիլ։
զի յայտնի արարից զնա, որպէս արժան իցէ ինձ խօսել:

4:4: զի յայտնի՛ արարից զնա որպէս արժա՛ն իցէ ինձ խօսել[4537]։ ազ
[4537] Ոմանք. Զի յայտնեալ արարից զնա, որպէս եւ արժան իցէ ինձ խօ՛՛։
4 որպէսզի յայտնի դարձնեմ նրան՝ խօսելով այնպէս, ինչպէս որ պէտք է խօսեմ:
4 Որպէս զի յայտնեմ զանիկա, ինչպէս ինծի կը վայլէ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: дабы я открыл ее, как должно мне возвещать.
4:4  ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι.
4:4. ἵνα (so) φανερώσω (I-might-have-en-manifested) αὐτὸ (to-it) ὡς (as) δεῖ (it-bindeth) με (to-me) λαλῆσαι. (to-have-spoken-unto)
4:4. ut manifestem illud ita ut oportet me loquiThat I may make it manifest as I ought to speak.
4. that I may make it manifest, as I ought to speak.
That I may make it manifest, as I ought to speak:

4: дабы я открыл ее, как должно мне возвещать.
4:4  ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι.
4:4. ut manifestem illud ita ut oportet me loqui
That I may make it manifest as I ought to speak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
4:4: That I may make it manifest ... - Notes, Eph 6:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: I may: Mat 10:26, Mat 10:27; Act 4:29; Co2 3:12, Co2 4:1-4
as: Col 4:6; Act 5:29; Co1 2:4, Co1 2:5; Co2 2:14-17; Eph 6:20
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
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, Phil 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 Ti2 2:9).
4:54:5: Իմաստութեա՛մբ գնասջիք առ արտաքինսն, գնոց առեալ զժամանակս[4538]։ [4538] Բազումք. Գնոյ առեալ զժամա՛՛։
5 Իմաստութեա՛մբ վարուեցէք դրսեցիների հետ՝ օգտագործելով ժամանակը:
5 Խոհեմութեամբ վարուեցէք դուրսիններուն հետ՝ ժամանակը ծախու առնելով։
Իմաստութեամբ գնասջիք առ արտաքինսն` գնոց առեալ զժամանակս:

4:5: Իմաստութեա՛մբ գնասջիք առ արտաքինսն, գնոց առեալ զժամանակս[4538]։
[4538] Բազումք. Գնոյ առեալ զժամա՛՛։
5 Իմաստութեա՛մբ վարուեցէք դրսեցիների հետ՝ օգտագործելով ժամանակը:
5 Խոհեմութեամբ վարուեցէք դուրսիններուն հետ՝ ժամանակը ծախու առնելով։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Со внешними обходитесь благоразумно, пользуясь временем.
4:5  ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι.
4:5. Ἐν (In) σοφίᾳ (unto-a-wisdoming-unto) περιπατεῖτε (ye-should-tread-about-unto) πρὸς (toward) τοὺς (to-the-ones) ἔξω, (out-unto-which) τὸν (to-the-one) καιρὸν (to-a-time) ἐξαγοραζόμενοι . ( out-gathering-to )
4:5. in sapientia ambulate ad eos qui foris sunt tempus redimentesWalk with wisdom towards them that are without, redeeming the time.
5. Walk in wisdom toward them that are without, redeeming the time.
Walk in wisdom toward them that are without, redeeming the time:

5: Со внешними обходитесь благоразумно, пользуясь временем.
4:5  ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι.
4:5. in sapientia ambulate ad eos qui foris sunt tempus redimentes
Walk with wisdom towards them that are without, redeeming the time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Со внешними, т. е. с не принадлежащими к Церкви. - Обходитесь благоразумно. В чем заключается это благоразумие - показывает следующее выражение: "пользуясь временем", т. е. сообразуясь с обстоятельствами времени. - Слово... с благодатью, т. е. с приятностью (en caoiti). - Приправлено солью. т. е. назидательно и метко. По объяснению бл. Феофилакта, это указывает на сдержанность речи христианина. - Как отвечать каждому. Христианин обязан для пользы других отвечать другим применительно к их личным особенностям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Exhortations.A. D. 62.
5 Walk in wisdom toward them that are without, redeeming the time. 6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

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 (v. 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. v. 15, 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, v. 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 Prov. xxvi. 4, 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, 1 Pet. iii. 15.
Adam Clarke: Commentary on the Bible - 1831
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.
Redeeming the time - See on Eph 5:16 (note).
Albert Barnes: Notes on the Bible - 1834
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 Co1 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.
(2) they 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.
(3) they understand the nature of religion so well as to know when its friends are or are not consistent with their profession.
(4) they 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.
(5) no 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.
(6) no 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Walk: Col 3:16; Psa 90:12; Mat 10:16; Rom 16:19; Co1 14:19-25; Eph 5:15-17; Jam 1:5, Jam 3:13, Jam 3:17
them: Co1 5:12, Co1 5:13; Th1 4:12; Ti1 3:7; Pe1 3:1
redeeming: Eph 5:16
Geneva 1599
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.
John Gill
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 Mk 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 1Cor 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.
Robert Jamieson, A. R. Fausset and David Brown
4:5 (See on Eph 5:15-16.)
in wisdom--practical Christian prudence.
them . . . without--Those not in the Christian brotherhood (1Cor 5:12; Th1 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion.
redeeming the time--The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [CONYBEARE and HOWSON].
4:64:6: Եւ բանն ձեր յամենայն ժամ լի՛ շնորհօք Տեառն, իբրեւ աղիւ համեմեա՛լ լիցի. գիտե՛լ որպէս արժան իցէ ձեզ իւրաքանչիւր ումեք՝ տալ պատասխանի[4539]։ [4539] Ոմանք. Եւ բան ձեր... լի շնորհօքն՝ իբրեւ... գիտել եւ որպէս արժա՛ն է։
6 Եւ ձեր խօսքը թող լինի միշտ լի Տիրոջ շնորհով, որպէս թէ աղով համեմուած լինի, որպէսզի դուք իմանաք, թէ ինչպէ՛ս պէտք է պատասխան տաք իւրաքանչիւրին:
6 Ձեր խօսքը ամէն ատեն շնորհքով, որպէս թէ աղով համովցած ըլլայ ու գիտնաք թէ ի՛նչպէս կը վայլէ ձեզի ամէն մէկուն պատասխան տալ։
Եւ բանն ձեր յամենայն ժամ լի շնորհօք [35]Տեառն` իբրեւ`` աղիւ համեմեալ լիցի, գիտել որպէս արժան իցէ ձեզ իւրաքանչիւր ումեք տալ պատասխանի:

4:6: Եւ բանն ձեր յամենայն ժամ լի՛ շնորհօք Տեառն, իբրեւ աղիւ համեմեա՛լ լիցի. գիտե՛լ որպէս արժան իցէ ձեզ իւրաքանչիւր ումեք՝ տալ պատասխանի[4539]։
[4539] Ոմանք. Եւ բան ձեր... լի շնորհօքն՝ իբրեւ... գիտել եւ որպէս արժա՛ն է։
6 Եւ ձեր խօսքը թող լինի միշտ լի Տիրոջ շնորհով, որպէս թէ աղով համեմուած լինի, որպէսզի դուք իմանաք, թէ ինչպէ՛ս պէտք է պատասխան տաք իւրաքանչիւրին:
6 Ձեր խօսքը ամէն ատեն շնորհքով, որպէս թէ աղով համովցած ըլլայ ու գիտնաք թէ ի՛նչպէս կը վայլէ ձեզի ամէն մէկուն պատասխան տալ։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Слово ваше [да будет] всегда с благодатию, приправлено солью, дабы вы знали, как отвечать каждому.
4:6  ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι.
4:6. ὁ (The-one) λόγος (a-forthee) ὑμῶν (of-ye) πάντοτε (all-to-the-one-which-also) ἐν (in) χάριτι, (unto-a-granting,"ἅλατι (unto-a-saltiness) ἠρτυμένος, (having-had-come-to-be-adjusted,"εἰδέναι (to-have-had-come-to-see) πῶς (unto-whither) δεῖ (it-bindeth) ὑμᾶς (to-ye) ἑνὶ (unto-one) ἑκάστῳ (unto-each) ἀποκρίνεσθαι. (to-be-separated-off)
4:6. sermo vester semper in gratia sale sit conditus ut sciatis quomodo oporteat vos unicuique respondereLet your speech be always in grace seasoned with salt: that you may know how you ought to answer every man.
6. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.
Let your speech [be] alway with grace, seasoned with salt, that ye may know how ye ought to answer every man:

6: Слово ваше [да будет] всегда с благодатию, приправлено солью, дабы вы знали, как отвечать каждому.
4:6  ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι.
4:6. sermo vester semper in gratia sale sit conditus ut sciatis quomodo oporteat vos unicuique respondere
Let your speech be always in grace seasoned with salt: that you may know how you ought to answer every man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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).
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.
Albert Barnes: Notes on the Bible - 1834
4:6: Let your speech - Your conversation. In the pRev_ious 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 - wheRev_er 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: your: Col 3:16; Deu 6:6, Deu 6:7, Deu 11:19; Ch1 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; Kg2 2:20-22; Mat 5:13; Mar 9:50
how: Pro 26:4, Pro 26:5; Luke 20:20-40; Pe1 3:15
Geneva 1599
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).
John Gill
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, "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 Mk 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.
John Wesley
4:6 Let your speech be always with grace - Seasoned with the grace of God, as flesh is with salt.
Robert Jamieson, A. R. Fausset and David Brown
4:6 with grace--Greek, "IN grace" as its element (Col 3:16; Eph 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (1Jn 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 Lk 4:22; Jn 7:46, as to Jesus' speech.
seasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mt 5:13; Mk 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.
how ye ought to answer every man-- (1Pet 3:15).
4:74:7: Այլ որ ինչ զինէն իցէ, ցուցցէ՛ ձեզ զամենայն Տիւքիկո՛ս սիրելի եղբայր՝ եւ հաւատարիմ պաշտօնեայ՝ եւ ծառայակից ՚ի Տէր[4540]. [4540] Ոմանք. Զինէն է, ցուցցէ։
7 Իսկ ինչ վերաբերում է ինձ, այդ բոլորի մասին ձեզ կը պատմի Տիւքիկոսը՝ սիրելի եղբայրը եւ հաւատարիմ պաշտօնեան եւ իմ ծառայակիցը ի Տէր.
7 Իսկ իմ վրայովս բոլորը պիտի իմացնէ ձեզի Տիւքիկոս սիրելի եղբայրը եւ հաւատարիմ պաշտօնեան ու ծառայակիցը Տէրոջմով.
Այլ որ ինչ զինէն իցէ` ցուցցէ ձեզ զամենայն Տիւքիկոս սիրելի եղբայր եւ հաւատարիմ պաշտօնեայ եւ ծառայակից ի Տէր:

4:7: Այլ որ ինչ զինէն իցէ, ցուցցէ՛ ձեզ զամենայն Տիւքիկո՛ս սիրելի եղբայր՝ եւ հաւատարիմ պաշտօնեայ՝ եւ ծառայակից ՚ի Տէր[4540].
[4540] Ոմանք. Զինէն է, ցուցցէ։
7 Իսկ ինչ վերաբերում է ինձ, այդ բոլորի մասին ձեզ կը պատմի Տիւքիկոսը՝ սիրելի եղբայրը եւ հաւատարիմ պաշտօնեան եւ իմ ծառայակիցը ի Տէր.
7 Իսկ իմ վրայովս բոլորը պիտի իմացնէ ձեզի Տիւքիկոս սիրելի եղբայրը եւ հաւատարիմ պաշտօնեան ու ծառայակիցը Տէրոջմով.
zohrab-1805▾ eastern-1994▾ western am▾
4:77: О мне всё скажет вам Тихик, возлюбленный брат и верный служитель и сотрудник в Господе,
4:7  τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ,
4:7. Τὰ (To-the-ones) κατ' (down) ἐμὲ (to-ME) πάντα ( to-all ) γνωρίσει (it-shall-acquaint-to) ὑμῖν (unto-ye,"Τύχικος (a-Tuchikos,"ὁ (the-one) ἀγαπητὸς (excessed-off-unto,"ἀδελφὸς (brethrened,"καὶ (and) πιστὸς (trusted,"διάκονος (a-raiser-through) καὶ (and) σύνδουλος (a-bondee-together) ἐν (in) κυρίῳ, (unto-Authority-belonged,"
4:7. quae circa me sunt omnia vobis nota faciet Tychicus carissimus frater et fidelis minister et conservus in DominoAll the things that concern me, Tychicus, our dearest brother and faithful minister and fellow servant in the Lord, will make known to you.
7. All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant in the Lord:
All my state shall Tychicus declare unto you, [who is] a beloved brother, and a faithful minister and fellowservant in the Lord:

7: О мне всё скажет вам Тихик, возлюбленный брат и верный служитель и сотрудник в Господе,
4:7  τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ,
4:7. quae circa me sunt omnia vobis nota faciet Tychicus carissimus frater et fidelis minister et conservus in Domino
All the things that concern me, Tychicus, our dearest brother and faithful minister and fellow servant in the Lord, will make known to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-18: В заключение своего послания, Ап. рекомендует читателям Тихика и Онисима, которые посланы Апостолом в Колоссы (7-9), а потом шлет приветствия Колосской церкви от находившихся при нем лиц и от себя приветствует церковь Лаодикийскую (10-15). Послание заканчивается некоторыми распоряжениями Апостола (16-17) и приветствием от него лично к Колосской церкви (18).

7-9: Здесь Ап. говорит, что подробности о его положении в Риме сообщат Колоссянам Тихик (см. Деян 10:4) и Онисим, житель Колосс, приходивший в Рим к Павлу (о нем см. посл. к Филимону). Они должны оба сообщить Колоссянам и о всем здешнем, т. е. о состоянии церкви в Риме. Впрочем "утешать" Колоссян должен только Тихик, как человек более окрепший в вере (Онисим был только недавно обращен).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Various Salutations.A. D. 62.
7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 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;) 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. 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. 13 For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. 14 Luke, the beloved physician, and Demas, greet you. 15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 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. 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.

In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.

I. Concerning Tychicus, v. 7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, v. 8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.

II. Concerning Onesimus (v. 9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Philem. 10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom. iii. 22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal. iii. 28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.

III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.

IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Acts xv. 38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal. vi. 1.

V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb. iv. 8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.

VI. Epaphras (v. 12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam. v. 16), and Elias prayed earnestly that it might not rain, v. 17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: "I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good." And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.

VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.

VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (2 Tim. iv. 10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, 1 John ii. 19.

IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (v. 16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, John xxi. 25. But some think it was the epistle to the Ephesians, which is still extant.

X. Nymphas is mentioned (v. 15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (John xx. 19), and the apostle preached in his own lodging and hired house, Acts xxviii. 23, 30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.

XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it--to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.

XII. Concerning himself (v. 18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:" it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph. iv. 1. "Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."
Adam Clarke: Commentary on the Bible - 1831
4:7: All my state shall Tychicus - See the note on Eph 6:21. Tychicus well knew the apostle's zeal and perseverance in preaching the Gospel, his sufferings on that account, his success in converting both Jews and Gentiles, and the converts which were made in Caesar's household; he could give these to the Colossians in ample detail, and some of them it would not have been prudent to commit to writing.
Albert Barnes: Notes on the Bible - 1834
4:7: All my state shall Tychicus declare unto you - See these verses explained in the notes at Eph 6:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: my: Eph 6:21-23
Tychicus: Act 20:4; Ti2 4:12; Tit 3:12
a beloved: Col 4:9, Col 4:12; Eph 6:21; Phi 2:25
a faithful: Co1 4:1-4
John Gill
4:7 All my state shall Tychicus declare unto you,.... This Tychicus was an Asian by birth; see Acts 20:4. His name signifies "fortunate", and is the same with "Fortunatus" in Latin, which name is mentioned in 1Cor 16:17 whether he is the same person may be inquired. It is said that this Tychicus was one of the seventy disciples, and was afterwards bishop of Chalcedon. However, he was employed by the apostle as a messenger to Colosse, as he also was to Ephesus, see Eph 6:21, to inform the members of the church of his state and condition, how it was with him; as that he was in prison at Rome, for the sake of the Gospel, which he continued to abide by, and held fast the profession of, not being in the least moved and intimidated by what he suffered, being supported by the presence of Christ, and the discoveries of his love; and therefore, though his outward state was very mean and uncomfortable, yet the inward state of his soul was right and good; the inward man was renewed day by day. He might also send word by him what his thoughts were about his deliverance, or his dissolution, and what expectation he had of either of these: and that they might give the greater credit to what Tychicus should relate from him, he gives him the following character,
who is a beloved brother, and a faithful minister: the same character is given of him in Eph 6:21; see Gill on Eph 6:21 to which is here added,
and fellow servant in the Lord; he was a "brother" in Christ, being a partaker of the same grace, and in the same spiritual relation; and "beloved" of God, and Christ, of all the churches and saints that knew him, and especially by the apostle; and was also a "minister" of the Gospel, a preacher of Jesus Christ, and a "faithful" one to Christ, to his Gospel, and the souls of men; than which a greater character cannot well be given: and though the apostle was endued with such superior gifts, grace, and usefulness; yet he calls this ministering brother a "fellow servant in the Lord"; he having a commission to preach from the same Lord, and having the same Gospel intrusted with him, and being engaged in the same good work, and having the same ends in view, the glory of Christ, and the good of souls; though he had not equal abilities and qualifications, and was not in the same high post and office as an apostle of Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Tychicus--(See on Eph 6:2).
who is a beloved brother--rather, "the beloved brother"; the article "the" marks him as well known to them.
4:84:8: զոր առաքեցի առ ձեզ դմի՛ն իրի, զի գիտասջիք վասն մեր. եւ մխիթարեսցէ՛ զսիրտս ձեր.
8 նրան ձեզ մօտ ուղարկեցի այդ բանի համար, որպէսզի իմանաք մեր մասին, եւ նա մխիթարի ձեր սրտերը.
8 Որ այդ բանին համար ձեզի ղրկեցի, որպէս զի գիտնայ ձեր վրայով ու ձեր* սրտերը մխիթարէ,
զոր առաքեցի առ ձեզ դմին իրի, զի գիտասջիք վասն մեր, եւ մխիթարեսցէ զսիրտս ձեր:

4:8: զոր առաքեցի առ ձեզ դմի՛ն իրի, զի գիտասջիք վասն մեր. եւ մխիթարեսցէ՛ զսիրտս ձեր.
8 նրան ձեզ մօտ ուղարկեցի այդ բանի համար, որպէսզի իմանաք մեր մասին, եւ նա մխիթարի ձեր սրտերը.
8 Որ այդ բանին համար ձեզի ղրկեցի, որպէս զի գիտնայ ձեր վրայով ու ձեր* սրտերը մխիթարէ,
zohrab-1805▾ eastern-1994▾ western am▾
4:88: которого я для того послал к вам, чтобы он узнал о ваших [обстоятельствах] и утешил сердца ваши,
4:8  ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν,
4:8. ὃν (to-which) ἔπεμψα (I-dispatched) πρὸς (toward) ὑμᾶς (to-ye) εἰς (into) αὐτὸ (to-it) τοῦτο (to-the-one-this,"ἵνα (so) γνῶτε (ye-might-have-had-acquainted) τὰ (to-the-ones) περὶ (about) ἡμῶν (of-us) καὶ (and) παρακαλέσῃ (it-might-have-called-beside-unto) τὰς (to-the-ones) καρδίας (to-hearts) ὑμῶν, (of-ye,"
4:8. quem misi ad vos ad hoc ipsum ut cognoscat quae circa vos sunt et consoletur corda vestraWhat I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts:
8. whom I have sent unto you for this very purpose, that ye may know our estate, and that he may comfort your hearts;
Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts:

8: которого я для того послал к вам, чтобы он узнал о ваших [обстоятельствах] и утешил сердца ваши,
4:8  ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν,
4:8. quem misi ad vos ad hoc ipsum ut cognoscat quae circa vos sunt et consoletur corda vestra
What I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: That he might know your estate - Instead of ἱνα γνῳ τα περι ὑμων, that He may know Your affairs, ABD*FG, many others, with the Ethiopic, Itala, Theodoret, and Damascenus, read ἱνα γνωτε τα περι ἡμων, that Ye may know Our affairs; which is probably the true reading. Tychicus was sent to them, not to know their affairs, but with Onesimus, to carry this epistle and make the apostle's state known to them, and comfort their hearts by the good news which he brought. The next verse confirms this meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: I have: Co1 4:17; Co2 12:18; Eph 6:22; Phi 2:28; Th1 3:5
and comfort: Col 2:2; Isa 40:1, Isa 61:2, Isa 61:3; Co2 1:4, Co2 2:7; Th1 2:11, Th1 3:2, Th1 4:18, Th1 5:11, Th1 5:14; Th2 2:17
John Gill
4:8 Whom I have sent unto you for the same purpose,.... That is, to relate to them his affairs both temporal and spiritual; and also,
that he might know your estate. The Arabic version renders it, "that I may know your estate" by him when he returned again; as whether they continued steadfast in the Gospel, and observed the order, ordinances, and discipline of it; how it prospered, and was succeeded among them, to their comfort and edification, and to the conversion of others; and what reception the false teachers had among them; and what love, concord, and harmony were among themselves; or what were their afflictions and distresses from their enemies. The Ethiopic version renders it, "that ye may know the history of me"; which agrees with a manuscript mentioned by Grotius, which reads, "that ye may know the things concerning us", as does the Alexandrian copy; and with Eph 6:22 where it is added, as here, and "comfort your hearts"; who might be greatly cast down upon hearing of the sufferings of the apostle, and also with those they themselves endured both from within and from without, from sin, Satan, and the world;
see on Gill Eph 6:22.
Robert Jamieson, A. R. Fausset and David Brown
4:8 for the same purpose--Greek, "for this very purpose."
that he might know your estate--Translate, "that he may know your state": answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (Col 2:1).
comfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.
4:94:9: Ոնեսեմա՛ւ հանդերձ եղբարբ հաւատարմաւ եւ սիրելեաւ՝ որ է ՚ի ձէնջ. զամենայն ինչ ցուցցէ ձեզ՝ որ ինչ աստ է[4541]։ [4541] Ոմանք. Որ ՚ի ձէնջ. եւ զամենայն ինչ ցուցցեն ձեզ՝ զոր ինչ աստ։
9 նրան ուղարկեցի հաւատարիմ եւ սիրելի եղբօր՝ Օնեսիմոսի հետ միասին, որ ձեզնից է: Նրանք ձեզ կը պատմեն ամէն բան, որ կատարւում է այստեղ:
9 Ոնեսիմոս հաւատարիմ ու սիրելի եղբօր հետ մէկտեղ, որ ձեզմէ մէկն է. իրենք ամէն բան ձեզի պիտի իմացնեն՝ ինչ որ հոս կայ։
Ոնեսիմաւ հանդերձ եղբարբ հաւատարմաւ եւ սիրելեաւ որ է ի ձէնջ. զամենայն ինչ ցուցցեն ձեզ որ ինչ աստ է:

4:9: Ոնեսեմա՛ւ հանդերձ եղբարբ հաւատարմաւ եւ սիրելեաւ՝ որ է ՚ի ձէնջ. զամենայն ինչ ցուցցէ ձեզ՝ որ ինչ աստ է[4541]։
[4541] Ոմանք. Որ ՚ի ձէնջ. եւ զամենայն ինչ ցուցցեն ձեզ՝ զոր ինչ աստ։
9 նրան ուղարկեցի հաւատարիմ եւ սիրելի եղբօր՝ Օնեսիմոսի հետ միասին, որ ձեզնից է: Նրանք ձեզ կը պատմեն ամէն բան, որ կատարւում է այստեղ:
9 Ոնեսիմոս հաւատարիմ ու սիրելի եղբօր հետ մէկտեղ, որ ձեզմէ մէկն է. իրենք ամէն բան ձեզի պիտի իմացնեն՝ ինչ որ հոս կայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: с Онисимом, верным и возлюбленным братом нашим, который от вас. Они расскажут вам о всем здешнем.
4:9  σὺν ὀνησίμῳ τῶ πιστῶ καὶ ἀγαπητῶ ἀδελφῶ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε.
4:9. σὺν (together) Ὀνησίμῳ (unto-an-Oneismos) τῷ (unto-the-one) πιστῷ (unto-trusted) καὶ (and) ἀγαπητῷ (unto-excessed-off-unto,"ἀδελφῷ, (unto-brethrened,"ὅς (which) ἐστιν (it-be) ἐξ (out) ὑμῶν: (of-ye) πάντα ( to-all ) ὑμῖν (unto-ye) γνωρίσουσιν (they-shall-acquaint-to) τὰ (to-the-ones) ὧδε. (unto-which-moreover)
4:9. cum Onesimo carissimo et fideli fratre qui est ex vobis omnia quae hic aguntur nota facient vobisWith Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you.
9. together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that here.
With Onesimus, a faithful and beloved brother, who is [one] of you. They shall make known unto you all things which [are done] here:

9: с Онисимом, верным и возлюбленным братом нашим, который от вас. Они расскажут вам о всем здешнем.
4:9  σὺν ὀνησίμῳ τῶ πιστῶ καὶ ἀγαπητῶ ἀδελφῶ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε.
4:9. cum Onesimo carissimo et fideli fratre qui est ex vobis omnia quae hic aguntur nota facient vobis
With Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: With Onesimus - who is one of you - Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle's state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon.
All things which are done here - FG, the Vulgate, Itala, Jerome, and Bede, add here πραττομενα, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See on Col 4:7 (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous.
Albert Barnes: Notes on the Bible - 1834
4:9: With Onesimus - Who had been formerly a servant of Philemon, an inhabitant of Colossae; see the notes at Plm 1:10. Onesimus had probably been recently converted; and Paul felt toward him the warm attachment of a brother; Plm 1:16. In what way he became acquainted with him is unknown. A more full account of him will be found in the notes at the Epistle to Philemon.
Who is one of you - That is, either who is from your city, or one of your own people and nation. It is clear from this, that Onesimus was from Phrygia, and probably from the city of Colossae itself. It would seem also that he was of a higher rank than is designated by the word "slave" now. He was, indeed, a "servant" δοῦλος doulos - of Philemon, but would the apostle have addressed the Colossians, and said that he was "one of them," if he had occupied precisely the condition which is now denoted by the word "slave"? Would a minister of the gospel now in the Northern States, who should send a letter by a run-away slave to a community of masters at the South, say of him that he was "one of them?" Would it be kindly received, or produce a good impression, if he did? There is reason, therefore, to think that Onesimus was not a slave in the proper sense, but that he might have been a respectable youth, who had bound himself to service for a term of years; compare Plm 1:18.
They shall make known to you all things which are done here - Relating to Paul himself and the state of the church in Rome. As the Epistle which Paul sent was designed not only for them, but to be a part of the volume of Rev_ealed truth, he wrote only those things which would be of permanent interest. Other matters he left for those who carried the Epistle to communicate. It would also serve to give Tychicus and Onesimus more respectability in view of the church at Colossae, if he referred the church to them for information on important points.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Onesimus: Col 4:7; Plm 1:10-19
John Gill
4:9 With Onesimus,.... Who had been Philemon's servant, ran away from him, and was met with and converted by the Apostle Paul, of whom he says many things in his epistle to his master. According to the Apostolic Constitutions, he was afterwards bishop of Beyrhoea; and some say he suffered martyrdom under Domitian; a servant of this name is mentioned by Suetonius (i), Ignatius (k) speaks of one Onesimus as bishop of Ephesus, but not the same with this,
a faithful and beloved brother, who is one of you; either one of their ministers, as Epaphras was, Col 3:12 or one of their city, who was originally a native of that place; and which the apostle mentions, the more to recommend him; though this is the least part of his commendation; he calls him a "brother", being both a converted man, and in the ministry; and being faithful in his work to Christ, and greatly beloved, by the saints; and particularly highly in the esteem and affections of the apostle:
they shall make known unto you all things which are done here; at Rome, either to him in prison, or in the church; and being two of them, were a proper number to bear a testimony, and which ought to be received.
(i) ln Vit. Galbae, c. 13. (k) Ep. ad Ephes. p. 17. & ad Antioch. ascript. p. 89.
Robert Jamieson, A. R. Fausset and David Brown
4:9 Onesimus--the slave mentioned in the Epistle to Philemon (Philem 1:10, Philem 1:16), "a brother beloved."
a faithful . . . brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
one of you--belonging to your city.
They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.
4:104:10: Ողջո՛յն տայ ձեզ Արիստարքոս գերեկից իմ, եւ Մարկոս եղբօրորդի՛ Բառնաբայ. վասն որոյ առէք պատուէր, եթէ եկեսցէ առ ձեզ՝ ընկալջի՛ք զնա[4542]. [4542] Ոմանք. Եթէ գայցէ առ ձեզ. ըն՛՛։
10 Ձեզ ողջունում է Արիստարքոսը՝ իմ բանտակիցը, ինչպէս նաեւ Բառնաբասի եղբօրորդի Մարկոսը (որի մասին հրահանգ ունէք, որ, եթէ ձեզ մօտ գայ, ընդունէք նրան).
10 Բարեւ կ’ընէ ձեզի Արիստարքոսը, իմ գերութեան ընկերս եւ Մարկոս՝ Բառնաբասի եղբօրորդին, (որուն համար պատուէր առիք. եթէ ձեզի գալու ըլլայ, ընդունեցէ՛ք զանիկա,)
Ողջոյն տայ ձեզ Արիստարքոս գերեկից իմ, եւ Մարկոս եղբօրորդի Բառնաբայ. (վասն որոյ առէք պատուէր եթէ եկեսցէ առ ձեզ, ընկալջիք զնա:

4:10: Ողջո՛յն տայ ձեզ Արիստարքոս գերեկից իմ, եւ Մարկոս եղբօրորդի՛ Բառնաբայ. վասն որոյ առէք պատուէր, եթէ եկեսցէ առ ձեզ՝ ընկալջի՛ք զնա[4542].
[4542] Ոմանք. Եթէ գայցէ առ ձեզ. ըն՛՛։
10 Ձեզ ողջունում է Արիստարքոսը՝ իմ բանտակիցը, ինչպէս նաեւ Բառնաբասի եղբօրորդի Մարկոսը (որի մասին հրահանգ ունէք, որ, եթէ ձեզ մօտ գայ, ընդունէք նրան).
10 Բարեւ կ’ընէ ձեզի Արիստարքոսը, իմ գերութեան ընկերս եւ Մարկոս՝ Բառնաբասի եղբօրորդին, (որուն համար պատուէր առիք. եթէ ձեզի գալու ըլլայ, ընդունեցէ՛ք զանիկա,)
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Приветствует вас Аристарх, заключенный вместе со мною, и Марк, племянник Варнавы--о котором вы получили приказания: если придет к вам, примите его, --
4:10  ἀσπάζεται ὑμᾶς ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ μᾶρκος ὁ ἀνεψιὸς βαρναβᾶ περὶ οὖ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν,
4:10. Ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Ἀρίσταρχος (an-Aristarchos) ὁ (the-one) συναιχμάλωτός (spear-captured-together) μου, (of-me) καὶ (and) Μάρκος (a-Markos) ὁ (the-one) ἀνεψιὸς (descendant-along-belonged) Βαρνάβα, (of-a-Barnabas,"(περὶ (about) οὗ (of-which) ἐλάβετε (ye-had-taken) ἐντολάς, (to-finishings-in,"ἐὰν (if-ever) ἔλθῃ (it-might-have-had-came) πρὸς (toward) ὑμᾶς (to-ye) δέξασθε ( ye-should-have-received ) αὐτόν,) (to-it,"
4:10. salutat vos Aristarchus concaptivus meus et Marcus consobrinus Barnabae de quo accepistis mandata si venerit ad vos excipite illumAristarchus, my fellow prisoner, saluteth you: and Mark, the cousin german of Barnabas, touching whom you have received commandments. If he come unto you, receive him.
10. Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin of Barnabas ( touching whom ye received commandments; if he come unto you, receive him),
Aristarchus my fellowprisoner saluteth you, and Marcus, sister' s son to Barnabas, ( touching whom ye received commandments: if he come unto you, receive him:

10: Приветствует вас Аристарх, заключенный вместе со мною, и Марк, племянник Варнавы--о котором вы получили приказания: если придет к вам, примите его, --
4:10  ἀσπάζεται ὑμᾶς ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ μᾶρκος ὁ ἀνεψιὸς βαρναβᾶ περὶ οὖ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν,
4:10. salutat vos Aristarchus concaptivus meus et Marcus consobrinus Barnabae de quo accepistis mandata si venerit ad vos excipite illum
Aristarchus, my fellow prisoner, saluteth you: and Mark, the cousin german of Barnabas, touching whom you have received commandments. If he come unto you, receive him.
10. Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin of Barnabas ( touching whom ye received commandments; if he come unto you, receive him),
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: Приветствия Колоссянам Ап. передает от своего добровольного товарища по заключению в узах Аристарха (см. Деян 10:4), от Марка, племянника Варнавы, о котором Колоссяне получили было от Апостола какие-то предписания (вероятно, запрещение этому, не твердому в своем деле, проповеднику дальнейшей общественной деятельности - см. Деян 15:37, 38), но которого теперь Ап. велит принять (это, конечно, был евангелист Марк. См. введение в Евангелие от Марка). Затем следуют приветствия от Иисуса Иуста, вероятно римского Иудея, которого церковное предание отождествляет с Иосифом Варсавою, носившим также имя Иуста (Деян 1:23). Эти три лица были Иудеи по происхождению. Далее идут приветствия от христиан из язычников - именно от Епафраса (ср. I:8), который так любит своих сограждан - Колоссян, что постоянно молится о их нравственном усовершенствовании (чтобы они были вполне убеждены в истине открытой им воли Божией - по-русски: "исполнены всем, что угодно Богу") - И заботу - это слово лишнее: в греч. находится только одно слово zhloV - ревность. - О Луке - см. введение в Ев. от Луки. - Димас - вероятно, сокращение имени Димитрий (см. о нем 2Тим. 4:10).
Adam Clarke: Commentary on the Bible - 1831
4:10: Aristarchus my fellow prisoner - Concerning Aristarchus, see Act 19:29; Act 20:4; Act 27:2; and see the note on Act 27:2. Aristarchus and Epaphras are mentioned as saluters in this epistle, and in that to Philemon written at the same time; but here he is said to be a prisoner, and Epaphras not. In that to Philemon, Epaphras is called a prisoner, and Aristarchus not. One of them is wrong, though it is uncertain which; unless both were prisoners. See Wall's Crit. Notes. As Aristarchus had been a zealous and affectionate adherent to St. Paul, and followed him in all his journeys, ministering to him in prison, and assisting him in preaching the Gospel in Rome, he might have been imprisoned on this account. We need not suppose that both he and Epaphras were imprisoned at the same time; about the same time they might be imprisoned, but it might be so ordered by the providence of God that when Aristarchus was imprisoned Epaphras was at liberty, and while Epaphras was in prison Aristarchus was at liberty. This is a very possible and easily to be conceived case.
Marcus - See the account of this person, Act 15:39. Though there had been some difference between the apostle and this Mark, yet from this, and Ti2 4:11, we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry.
Touching whom ye received commandments - What these were we cannot tell; it was some private communication which had been previously sent to the Colossian Church.
Albert Barnes: Notes on the Bible - 1834
4:10: Aristarchus my fellow-prisoner - Aristarchus was of Thessalonica, and is mentioned in Act 19:29; Act 20:4, as Paul's companion in his travels. In Act 27:2, it is said that he accompanied him in his voyage to Rome, and from the passage before us it appears that he was there imprisoned with him. As he held the same sentiments as Paul, and was united with him in his travels and labors, it was natural that he should be treated in the same manner. He, together with Gaius, had been seized in the tumult at Ephesus and treated with violence, but he adhered to the apostle in all his troubles, and attended him all his perils. Nothing further is certainly known of him, though "the Greeks say that he was bishop of Assamea in Syria, and was beheaded with Paul at Rome, under Nero" - Calmet.
And Marcus, sister's son to Barnabas - John Mark, in relation to whom Paul and Barnabas had formerly disagreed so much as to cause a separation between Barnabas and Paul. The ground of the disagreement was, that Barnabas wished to take him, probably on account of relationship, with them in their travels; Paul was unwilling to take him, because he had, on one occasion, departed from them; Notes, Act 15:37-39. They afterward became reconciled, and Paul mentions Mark here with affection. He sent for him when he sent Tychicus to Ephesus, and it seems that he had come to him in obedience to his request; Ti2 4:11. Mark had probably become more decided, and Paul did not harbor unkind and unforgiving feelings toward anyone.
Touching whom ye received commandments - What these directions were, and how they were communicated, whether verbally or by writing, is now unknown. It was, not improbably, on some occasion when Paul was with them. He refers to it here in order that they might know distinctly whom he meant.
If he come to you, receive him - In Plm 1:24, Mark is mentioned as a" fellow-laborer" of Paul. It would seem probable, therefore, that he was not a prisoner. Paul here intimates that he was about to leave Rome, and he enjoins it on the Colossians to receive him kindly. This injunction may have been necessary, as the Colossians may have been aware of the breach between him and Paul, and may have been disposed to regard him with suspicion. Paul retained no malice, and now commended, in the warmest manner, one from whom he was formerly constrained to separate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Aristarchus: Act 19:29, Act 20:4, Act 27:2; Plm 1:24
saluteth: Rom 16:21-23
and Marcus: Act 12:12, Act 13:5, Act 13:13, Act 15:37-39; Ti2 4:11; Pe1 5:13
receive: Rom 16:2; Jo2 1:8, Jo2 1:9
John Gill
4:10 Aristarchus my fellow prisoner saluteth you,.... This man was a man of Macedonia, and a Thessalonian; Acts 19:29 which hinders not but that he might be of the circumcision, or a Jew, as is suggested in the following verse; for he might be born at Thessalonica, and yet be of Jewish parents; nor is his Greek name any objection to it, for the Jews themselves say, that the greatest part of the Israelites that were out of the land, their names are as the names of strangers (l): he was a constant companion of the apostle, and one of his fellow labourers, as in Philem 1:24 and now a prisoner with him at Rome; and who having some knowledge of the members of the church at Colosse, takes this opportunity of sending his Christian salutation to them:
and Marcus, sister's son to Barnabas; the same with John Mark, whose mother's name was Mary, said here to be sister to Barnabas, Acts 12:12 concerning whom there was a difference between Paul and Barnabas, Acts 15:37, and is the same Mark that wrote the Gospel, and was converted by the Apostle Peter, 1Pet 5:13 and who is said to have received his Gospel from him; he is also mentioned Ti2 4:11 . The Arabic version calls him here, the "brother's son of Barnabas": and the Syriac version, , "his uncle's son": however, Barnabas being so great a man as he was, and so well known, it added some credit to Mark, that he was a relation of his:
touching whom ye received commandments; not concerning Barnabas, but Mark, concerning whom they had had letters of commendation, either from Barnabas or from Paul, to this purpose:
if he come unto you, receive him; for this was either the substance of those letters, or what the apostle now adds of his own, for the further confirmation of them; and that they might more readily and honourably receive him, when he should come unto them.
(l) T. Bab. Gittin, fol. 11. 2.
John Wesley
4:10 Aristarchus my fellowprisoner - Such was Epaphras likewise for a time, Philem 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."
Robert Jamieson, A. R. Fausset and David Brown
4:10 Aristarchus--a Macedonian of Thessalonica (Acts 27:2), who was dragged into the theater at Ephesus, during the tumult with Gaius, they being "Paul's companions in travel." He accompanied Paul to Asia (Acts 20:4), and subsequently (Acts 27:2) to Rome. He was now at Rome with Paul (compare Philem 1:23-24). As he is here spoken of as Paul's "fellow prisoner," but in Philem 1:24 as Paul's "fellow laborer"; and vice versa, Epaphras in Philem 1:23, as his "fellow prisoner," but here (Col 1:7) "fellow servant," MEYER in ALFORD, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Phil 2:25; Philem 1:2), whose warfare is "the good fight of faith."
Mark--John Mark (Acts 12:12, Acts 12:25); the Evangelist according to tradition.
sister's son--rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified; and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (Acts 12:12). The family belonged to Cyprus (Acts 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Acts 13:4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (Mt 10:37) on the first journey (Acts 13:13).
touching whom--namely, Mark.
ye received commandments--possibly before the writing of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying this letter, since the past tense was used by the ancients (where we use the present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Philem 1:19), "I have written," for "I write." The substance of them was, "If he come unto you, receive him." Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (Acts 13:13; Acts 15:37-39), had caused an alienation between himself and Barnabas. Christian love soon healed the breach; for here he implies his restored confidence in Mark, makes honorable allusion to Barnabas, and desires that those at Colosse who had regarded Mark in consequence of that past error with suspicion, should now "receive" him with kindness. Colosse is only about one hundred ten miles from Perga, and less than twenty from the confines of Pisidia, through which province Paul and Barnabas preached on their return during the same journey. Hence, though Paul had not personally visited the Colossian Church, they knew of the past unfaithfulness of Mark; and needed this recommendation of him, after the temporary cloud on him, so as to receive him, now that he was about to visit them as an evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (Ti2 4:11).
4:114:11: եւ Յիսո՛ւս որ անուանեալն է Յուստոս, որք են ՚ի թլփատութենէ անտի. զի դոքա՛ միայն գործակից եղեն ինձ յարքայութեանն Աստուծոյ, որք եւ եղեն իսկ ինձ մխիթարութիւն[4543]։ [4543] Ոմանք. Եւ Յեսուս, որ ան՛՛... Յոստոս... զի նոքա միայն եղեն ինձ գործա՛՛. յարքայութիւնն Աստուծոյ։ Ոսկան. Անուանեցաւ Յոս՛՛։
11 ողջունում է նաեւ Յիսուսը՝ Յուստոս կոչուածը. սրանք թլփատուածներից են. սրա՛նք միայն գործակից եղան ինձ Աստծու արքայութեան համար եւ նոյնիսկ մխիթարութիւն եղան ինձ համար:
11 Եւ Յիսուս՝ որ Յուստոս կ’անուանուի, որոնք թլփատութենէն են. ասոնք միայն՝ ինծի գործակից եղան Աստուծոյ թագաւորութեանը մէջ եւ ինծի մխիթարութիւն։
եւ Յիսուս որ անուանեալն է Յուստոս, որք են ի թլփատութենէ անտի. զի դոքա միայն գործակից եղեն ինձ յարքայութեանն Աստուծոյ, որք եւ եղեն իսկ ինձ մխիթարութիւն:

4:11: եւ Յիսո՛ւս որ անուանեալն է Յուստոս, որք են ՚ի թլփատութենէ անտի. զի դոքա՛ միայն գործակից եղեն ինձ յարքայութեանն Աստուծոյ, որք եւ եղեն իսկ ինձ մխիթարութիւն[4543]։
[4543] Ոմանք. Եւ Յեսուս, որ ան՛՛... Յոստոս... զի նոքա միայն եղեն ինձ գործա՛՛. յարքայութիւնն Աստուծոյ։ Ոսկան. Անուանեցաւ Յոս՛՛։
11 ողջունում է նաեւ Յիսուսը՝ Յուստոս կոչուածը. սրանք թլփատուածներից են. սրա՛նք միայն գործակից եղան ինձ Աստծու արքայութեան համար եւ նոյնիսկ մխիթարութիւն եղան ինձ համար:
11 Եւ Յիսուս՝ որ Յուստոս կ’անուանուի, որոնք թլփատութենէն են. ասոնք միայն՝ ինծի գործակից եղան Աստուծոյ թագաւորութեանը մէջ եւ ինծի մխիթարութիւն։
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4:1111: также Иисус, прозываемый Иустом, оба из обрезанных. Они--единственные сотрудники для Царствия Божия, бывшие мне отрадою.
4:11  καὶ ἰησοῦς ὁ λεγόμενος ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς οὖτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία.
4:11. καὶ (and) Ἰησοῦς (an-Iesous) ὁ (the-one) λεγόμενος (being-forthed) Ἰοῦστος, (an-Ioustos,"οἱ (the-ones) ὄντες ( being ) ἐκ (out) περιτομῆς, (of-a-cutting-about,"οὗτοι (the-ones-these) μόνοι ( alone ) συνεργοὶ ( worked-together ) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"οἵτινες (which-ones) ἐγενήθησάν (they-were-became) μοι (unto-me) παρηγορία. (a-gathering-beside-unto)
4:11. et Iesus qui dicitur Iustus qui sunt ex circumcisione hii soli sunt adiutores in regno Dei qui mihi fuerunt solacioAnd Jesus that is called Justus: who are of the circumcision. These only are my helpers, in the kingdom of God: who have been a comfort to me.
11. and Jesus, which is called Justus, who are of the circumcision: these only fellow-workers unto the kingdom of God, men that have been a comfort unto me.
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:

11: также Иисус, прозываемый Иустом, оба из обрезанных. Они--единственные сотрудники для Царствия Божия, бывшие мне отрадою.
4:11  καὶ ἰησοῦς ὁ λεγόμενος ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς οὖτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία.
4:11. et Iesus qui dicitur Iustus qui sunt ex circumcisione hii soli sunt adiutores in regno Dei qui mihi fuerunt solacio
And Jesus that is called Justus: who are of the circumcision. These only are my helpers, in the kingdom of God: who have been a comfort to me.
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Adam Clarke: Commentary on the Bible - 1831
4:11: Jesus, which is called Justus - Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans.
These only - That is, only Aristarchus, Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οἱ οντες εκ περιτομης, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle's bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand.
Albert Barnes: Notes on the Bible - 1834
4:11: And Jesus, who is called Justus - The name Jesus was probably that which he bore among the Jews. Justus is a Roman name, and was probably that by which he was known among the Romans. It was not uncommon thus to assume another name when one went among a foreign people; compare the notes at Act 13:9.
Who are of the circumcision - Jews, or Jewish Christians. Nothing more is known of Justus.
These only are my fellow-workers unto the kingdom of God - The word "only" here, probably refers to the fact that they only of all the Jews who were at Rome assisted Paul in his work. Epaphras and Luke were also with him at Rome, and doubtless aided him.
Which have been a comfort unto me - The more so because they were Jews. The other Jews in Rome stood aloof, and doubtless endeavored to augment the trials of the apostle; compare Act 28:23-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: who: Act 10:45, Act 11:2; Rom 4:12; Gal 2:7, Gal 2:8; Eph 2:11; Tit 1:10
fellowworkers: Col 4:7; Co1 3:5-9; Co2 6:1; Phi 4:3; Th1 3:2; Plm 1:1, Plm 1:24
a comfort: Co2 7:6, Co2 7:7; Th1 3:7
Geneva 1599
4:11 And Jesus, which is called Justus, who are of the circumcision. These (f) only [are my] fellowworkers unto the (g) kingdom of God, which have been a comfort unto me.
(f) Hence, Peter was not at that time in Rome.
(g) In the Gospel.
John Gill
4:11 And Jesus, which is called Justus,.... The former of these names is the same with Joshua, and was very frequent with the Jews, and the later a surname that was sometimes given to men remarkable for holiness and righteousness: so Joseph, called Barsabas, is surnamed Justus, Acts 1:23 and James, the brother of our Lord, was called by the Jews James the Just (m): whether this man was not the same with Justus of Corinth, whose house joined to the synagogue, and into which Paul entered, Acts 18:7 is not certain, but is likely: who are of the circumcision; were Jews, were circumcised persons, though not now sticklers for circumcision, and the rest of the ceremonies, as appears by what follows: this is to be understood of all the above persons, that sent their salutations to this church; though some confine it to Marcus, Barnabas's sister's son, and to Jesus, called Justus:
these only are my fellow workers unto the kingdom of God; who assisted him in preaching the Gospel of the kingdom of God, and in promoting the honour and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character; from whence it appears that Peter was not there at that time: the apostle adds,
which have been a comfort unto me; under his afflictions and sufferings, by visiting him, conferring with him, praying for him, communicating to him, and labouring in the Gospel in his room and stead.
(m) Euseb. Eccl. Hist. l. 2. c. 1.
John Wesley
4:11 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?
Robert Jamieson, A. R. Fausset and David Brown
4:11 Justus--that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Acts 1:23).
of the circumcision--This implies that Epaphras, Luke, and Demas (Col 4:12, Col 4:14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.
These only, &c.--namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Phil 1:15). Epaphras, &c., were also fellow laborers, but Gentiles.
unto--that is, in promoting the Gospel kingdom.
which have been--Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [BENGEL].
4:124:12: Ողջո՛յն տայ ձեզ Եպափրաս՝ որ ՚ի ձէնջ ծառայ Յիսուսի Քրիստոսի է. յամենայն ժամ պատերազմեալ վասն ձեր յաղօթս, զի կայցէք կատարեա՛լք եւ լցեա՛լք յամենայն կամս Աստուծոյ[4544]։ [4544] Ոմանք. Եպափրեայ, որ է ՚ի ձէնջ ծառայ Քրիստոսի Յիսուսի... յամենայն կամսն։
12 Ողջունում է ձեզ Եպափրասը՝ ձեզնից մէկը. Քրիստոս Յիսուսի այս ծառան միշտ տքնաջան աղօթում է ձեզ համար, որպէսզի մնաք կատարեալ եւ գործադրէք Աստծու կամքը ամէն բանի մէջ:
12 Բարեւ կ’ընէ ձեզի Եպափրաս, Քրիստոսին ծառան, որ ձեզմէ մէկն է, ամէն ատեն աղօթքի մէջ ձեզի համար ջանալով, որպէս զի դուք կատարեալ ու լման կենաք Աստուծոյ բոլոր կամքին մէջ։
Ողջոյն տայ ձեզ Եպափրաս որ ի ձէնջ ծառայ Քրիստոսի Յիսուսի է. յամենայն ժամ պատերազմեալ վասն ձեր յաղօթս, զի կայցէք կատարեալք եւ լցեալք յամենայն կամս Աստուծոյ:

4:12: Ողջո՛յն տայ ձեզ Եպափրաս՝ որ ՚ի ձէնջ ծառայ Յիսուսի Քրիստոսի է. յամենայն ժամ պատերազմեալ վասն ձեր յաղօթս, զի կայցէք կատարեա՛լք եւ լցեա՛լք յամենայն կամս Աստուծոյ[4544]։
[4544] Ոմանք. Եպափրեայ, որ է ՚ի ձէնջ ծառայ Քրիստոսի Յիսուսի... յամենայն կամսն։
12 Ողջունում է ձեզ Եպափրասը՝ ձեզնից մէկը. Քրիստոս Յիսուսի այս ծառան միշտ տքնաջան աղօթում է ձեզ համար, որպէսզի մնաք կատարեալ եւ գործադրէք Աստծու կամքը ամէն բանի մէջ:
12 Բարեւ կ’ընէ ձեզի Եպափրաս, Քրիստոսին ծառան, որ ձեզմէ մէկն է, ամէն ատեն աղօթքի մէջ ձեզի համար ջանալով, որպէս զի դուք կատարեալ ու լման կենաք Աստուծոյ բոլոր կամքին մէջ։
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4:1212: Приветствует вас Епафрас ваш, раб Иисуса Христа, всегда подвизающийся за вас в молитвах, чтобы вы пребыли совершенны и исполнены всем, что угодно Богу.
4:12  ἀσπάζεται ὑμᾶς ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος χριστοῦ [ἰησοῦ], πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ.
4:12. ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Ἐπαφρᾶς (an-Epafras) ὁ (the-one) ἐξ (out) ὑμῶν, (of-ye) δοῦλος (a-bondee) Χριστοῦ (of-Anointed) Ἰησοῦ, (of-an-Iesous,"πάντοτε (all-to-the-one-which-also) ἀγωνιζόμενος ( struggling-to ) ὑπὲρ (over) ὑμῶν (of-ye) ἐν (in) ταῖς (unto-the-ones) προσευχαῖς, (unto-goodly-holdings-toward,"ἵνα (so) σταθῆτε (ye-might-have-been-stood) τέλειοι ( finish-belonged ) καὶ (and) πεπληροφορημένοι ( having-had-come-to-be-fully-beareed-unto ) ἐν (in) παντὶ (unto-all) θελήματι (unto-a-determining-to) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:12. salutat vos Epaphras qui ex vobis est servus Christi Iesu semper sollicitus pro vobis in orationibus ut stetis perfecti et pleni in omni voluntate DeiEpaphras saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all the will of God.
12. Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God.
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:

12: Приветствует вас Епафрас ваш, раб Иисуса Христа, всегда подвизающийся за вас в молитвах, чтобы вы пребыли совершенны и исполнены всем, что угодно Богу.
4:12  ἀσπάζεται ὑμᾶς ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος χριστοῦ [ἰησοῦ], πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ.
4:12. salutat vos Epaphras qui ex vobis est servus Christi Iesu semper sollicitus pro vobis in orationibus ut stetis perfecti et pleni in omni voluntate Dei
Epaphras saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all the will of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: Epaphras, who is one of you - A native of some part of Phrygia, and probably of Colosse itself.
A servant of Christ - A minister of the Gospel.
Labouring fervently for you - Αγωνιζομενος· Agonizing; very properly expressed by our translators, labouring fervently.
That ye may stand perfect and complete - Ἱνα στητε τελειοι και πεπληρμενοι. That ye may stand firm, perfectly instructed, and fully persuaded of the truth of those doctrines which have been taught you as the revealed will of God: this I believe to be the meaning of the apostle.
Instead of πεπληρωμενοι, complete or filled up, almost all the MSS. of the Alexandrian rescension, which are considered the most authentic and correct, have πεπληροφορημενοι, that ye may be fully persuaded. The word πληροφορια signifies such a complete persuasion of the certainty of a thing, as leaves the mind which has it neither room nor inclination to doubt; and πληροφορεω, the verb, has the same meaning, viz., to be thus persuaded, or to persuade thus, by demonstrative argumentation and exhibition of unquestionable facts.
This is such a persuasion as the Spirit of God, by means of the Gospel, gives to every sincere and faithful man; and from which arises the solid happiness of the genuine Christian. They who argue against it, prove, at least, that they have not got it.
Albert Barnes: Notes on the Bible - 1834
4:12: Epaphras - Notes, Col 1:7.
Always laboring fervently for you in prayers - Margin, "or striving." Greek: "agonizing." The word denotes the intense desire which he had for their salvation; his fervent, earnest pleading for their welfare.
That ye may stand perfect and complete - Margin, as in Greek, filled. The desire was, that they might maintain their Christian principles unadulterated by the mixture of philosophy and error, and completely perform the will of God in every respect. This is the expression of a pious wish in regard to them, without any affirmation that any had been absolutely perfect, or that they would be perfect in this world. It is, however, a command of God that we should be perfect (see Mat 5:48), and it is the highest wish of benevolence in reference to anyone that he may be complete in moral character, and may do all the will of God; compare the notes at Co1 13:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Epaphras: Col 1:7; Plm 1:23
a servant: Joh 12:26; Gal 1:10; Jam 1:1; Pe2 1:1
always: Col 4:2; Luk 22:44; Gal 4:19; Heb 5:7; Jam 5:16
labouring: or, striving, Col. 2:1-23
that: Col 4:1; Rom 15:30; see note on Col 1:9, Col 1:22, Col 1:28; Mat 5:48; Co1 2:6, Co1 14:20 *Gr: Co2 13:11; Phi 3:12-15; Th1 5:23; Heb 5:14 *Gr: Heb 6:1; Jde 1:24
complete: or, filled, Rom 15:14
John Gill
4:12 Epaphras, who is one of you,.... A native of Colosse, and one of their faithful ministers; see Col 1:7.
A servant of Christ; not merely in the same sense as every believer is, but as he was a preacher of the Gospel, in which he faithfully served his Lord and master, Christ:
saluteth you; sends his Christian respects to you, for whom he bore a sincere love and hearty affection, as appears by what follows:
always labouring fervently for you in prayers; in all his prayers, which were many and frequent, he never forgot his dear flock at Colosse, of which he was pastor, but strove with God for them, even to an agony, as the word signifies; he wrestled with the Lord as Jacob did, nor, as he, would he let him go without a blessing for this church; he was incessant, importunate, and fervent in prayer for them: and what he prayed in particular for them was,
that ye may stand perfect; in Christ Jesus their head, and in his spotless righteousness; see Col 1:28 and continue believing in him, and looking to him for righteousness and strength, in whom all the fulness, the perfection of grace dwells; and where the saints only are, and can continue to be perfect:
and complete in all the will of God; or "be filled" in it, have a perfect knowledge of the revealed will of God, both as to doctrine and practice, and be enabled to act according to it.
John Wesley
4:12 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.
Robert Jamieson, A. R. Fausset and David Brown
4:12 Christ--The oldest manuscripts add "Jesus."
labouring fervently--As the Greek, is the same, translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a contest."
in prayers--Translate as Greek, "in his prayers."
complete--The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," Rom 4:21; Rom 14:5. In the expression "perfect," he refers to what he has already said, Col 1:28; Col 2:2; Col 3:14. "Perfect" implies the attainment of the full maturity of a Christian. BENGEL joins "in all the will of God" with "stand."
4:134:13: Վկայեմ նմա, զի բազո՛ւմ աշխատութիւն ունի վասն ձեր, եւ վասն Լաւոդիկեցւոցն, եւ վասն այնոցիկ՝ որ յԵրապաւլի՛սն իցեն[4545]։ [4545] Բազումք. ՅԵրապաւլիսն են։
13 Վկայում եմ նրա մասին, որ շատ հոգածութիւն ունի ձեր եւ լաւոդիկեցիների համար եւ բոլոր նրանց համար, որ Երապոսլում են:
13 Քանզի անոր համար ես կը վկայեմ, թէ շատ նախանձախնդրութիւն ունի ձեզի համար ու Լաւոդիկէի եւ Յերապոլիսի մէջ եղողներուն համար։
Վկայեմ նմա, զի բազում աշխատութիւն ունի վասն ձեր եւ վասն Լաւոդիկեցւոցն, եւ վասն այնոցիկ որ յԵրապոլիսն են:

4:13: Վկայեմ նմա, զի բազո՛ւմ աշխատութիւն ունի վասն ձեր, եւ վասն Լաւոդիկեցւոցն, եւ վասն այնոցիկ՝ որ յԵրապաւլի՛սն իցեն[4545]։
[4545] Բազումք. ՅԵրապաւլիսն են։
13 Վկայում եմ նրա մասին, որ շատ հոգածութիւն ունի ձեր եւ լաւոդիկեցիների համար եւ բոլոր նրանց համար, որ Երապոսլում են:
13 Քանզի անոր համար ես կը վկայեմ, թէ շատ նախանձախնդրութիւն ունի ձեզի համար ու Լաւոդիկէի եւ Յերապոլիսի մէջ եղողներուն համար։
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4:1313: Свидетельствую о нем, что он имеет великую ревность и заботу о вас и о находящихся в Лаодикии и Иераполе.
4:13  μαρτυρῶ γὰρ αὐτῶ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν λαοδικείᾳ καὶ τῶν ἐν ἱεραπόλει.
4:13. μαρτυρῶ (I-witness-unto) γὰρ (therefore) αὐτῷ (unto-it) ὅτι (to-which-a-one) ἔχει (it-holdeth) πολὺν (to-much) πόνον (to-a-necessitatee) ὑπὲρ (over) ὑμῶν (of-ye) καὶ (and) τῶν (of-the-ones) ἐν (in) Λαοδικίᾳ (unto-a-Laodikia) καὶ (and) τῶν (of-the-ones) ἐν (in) Ἱερᾷ (unto-Sacred) Πόλει. (unto-a-City)
4:13. testimonium enim illi perhibeo quod habet multum laborem pro vobis et pro his qui sunt Laodiciae et qui HierapoliFor I bear him testimony that he hath much labour for you and for them that are at Laodicea and them at Hierapolis.
13. For I bear him witness, that he hath much labour for you, and for them in Laodicea, and for them in Hierapolis.
For I bear him record, that he hath a great zeal for you, and them [that are] in Laodicea, and them in Hierapolis:

13: Свидетельствую о нем, что он имеет великую ревность и заботу о вас и о находящихся в Лаодикии и Иераполе.
4:13  μαρτυρῶ γὰρ αὐτῶ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν λαοδικείᾳ καὶ τῶν ἐν ἱεραπόλει.
4:13. testimonium enim illi perhibeo quod habet multum laborem pro vobis et pro his qui sunt Laodiciae et qui Hierapoli
For I bear him testimony that he hath much labour for you and for them that are at Laodicea and them at Hierapolis.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading.
Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See Col 2:1. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant.
Albert Barnes: Notes on the Bible - 1834
4:13: For I bear him record - Paul had had abundant opportunity to know what were his feelings in regard to these churches.
A great zeal for you - A great desire to promote your welfare.
And them that are in Laodicea - Laodicea was the capital of Phrygia, and not far from Colossae, There was a church there. See the Introduction, and the notes at Col 4:16.
And them in Hierapolis - This was also a city in Phrygia, and not far from Laodicea and Colossae. It was situated under a hill to the north, and had on the south a large plain about five miles over. On the south of that plain, and opposite to Hierapolis, was Laodicea, with the river Lycus running between them, nearer to Laodicea than to Hierapolls. This place is now called by the Turks Pambuck-Kulasi, or the Cotton-Tower, on account of the white cliffs which lie round about it. It is now utterly forsaken and desolate, but the ruins are so magnificent as to show that it was once one of the most splendid cities in the East. It was celebrated for the hot springs in its vicinity; and on account of the numerous temples erected there, it received the name of Hierapolis, or the holy city. The principal deity worshipped there was Apollo. See Travels by T. Smith. B. D. 1678. Compare the notes at Col 4:16. From the allusion to it here, it would seem that there were Christians there in the time of Paul, though there is no mention of a church there. It is nowhere else mentioned in the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: I bear: Rom 10:2; Co2 8:3
Laodicea: Laodicea and Hierapolis were both cities of Phrygia in Asia Minor, between which, and equidistant from each, was situated Colosse. Laodicea was seated near the Lycus, about 63 miles east of Ephesus; and became one of the largest and richest towns in Phrygia, vying in power with the maritime cities. It is now called Eski-hissar, the old castle; and besides the whole surface within the city's wall being strewed with pedestals and fragments, the ruins of an amphitheatre, a magnificent odeum, and other public buildings, attest its former splendour and magnificence. But, when visited by Dr. Chandler, all was silence and solitude; and a fox, first discovered by his ears peeping over a brow, was the only inhabitant of Laodicea. Hierapolis, now Pambouk-Kaiesi, was situated, according to the Itinerary, six miles n of Laodicea; and its ruins are now about a mile and a half in circumference. Col 4:15, Col 4:16, Col 2:1; Rev 1:11, Rev 3:14-18
John Gill
4:13 For I bear him record,.... The apostle was an eye and ear witness of his fervent prayers, his labour of love, and zealous affection for these saints and others; and therefore, as he judged he ought, he bears a testimony for him,
that he hath a great zeal for you; for their spiritual welfare, that the Gospel might continue with them, and they in that, against false teachers, and their attempts to subvert them; that they might grow in the grace of the Gospel, and walk worthy of it, and be at peace among themselves:
and them that are in Laodicea, and them in Hierapolis; cities in Phrygia, which lay near to Colosse, the one being situated by the river Lycus, and the other by the Maeander; here were many believers, for whom Epaphras had a like zeal and affections as for the Colossians, and to whom very likely he had been useful, either in conversion or edification, or both. The apostle takes no notice to the Colossians of Epaphras being his fellow prisoner, as, he does in his epistle to Philem 1:23 it may be for this reason, lest they should be over much distressed and cast down with it.
Robert Jamieson, A. R. Fausset and David Brown
4:13 a great zeal--The oldest manuscripts and Vulgate have "much labor."
for you--lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves.
them that are in Laodicea . . . Hierapolis--churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (Ti1 6:21). All the three cities were destroyed by an earthquake in A.D. 62 [TACITUS, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.
4:144:14: Ողջո՛յն տայ ձեզ Ղուկաս բժիշկ՝ եւ սիրելի, եւ Դեմաս[4546]։ [4546] Ոմանք. Բժիշկ. եւ սիրելի Դեմաս։
14 Ողջունում է ձեզ Ղուկասը՝ բժիշկը եւ սիրելին, ինչպէս նաեւ Դեմասը:
14 Բարեւ կ’ընեն ձեզի սիրելի Ղուկաս բժիշկը ու Դեմաս։
Ողջոյն տայ ձեզ Ղուկաս բժիշկ [36]եւ սիրելի, եւ Դեմաս:

4:14: Ողջո՛յն տայ ձեզ Ղուկաս բժիշկ՝ եւ սիրելի, եւ Դեմաս[4546]։
[4546] Ոմանք. Բժիշկ. եւ սիրելի Դեմաս։
14 Ողջունում է ձեզ Ղուկասը՝ բժիշկը եւ սիրելին, ինչպէս նաեւ Դեմասը:
14 Բարեւ կ’ընեն ձեզի սիրելի Ղուկաս բժիշկը ու Դեմաս։
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4:1414: Приветствует вас Лука, врач возлюбленный, и Димас.
4:14  ἀσπάζεται ὑμᾶς λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ δημᾶς.
4:14. ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Λουκᾶς (a-Loukas) ὁ (the-one) ἰατρὸς (an-en-curer) ὁ (the-one) ἀγαπητὸς (excessed-off-unto) καὶ (and) Δημᾶς. (a-Demas)
4:14. salutat vos Lucas medicus carissimus et DemasLuke, the most dear physician, saluteth you: and Demas.
14. Luke, the beloved physician, and Demas salute you.
Luke, the beloved physician, and Demas, greet you:

14: Приветствует вас Лука, врач возлюбленный, и Димас.
4:14  ἀσπάζεται ὑμᾶς λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ δημᾶς.
4:14. salutat vos Lucas medicus carissimus et Demas
Luke, the most dear physician, saluteth you: and Demas.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: Luke, the beloved physician - This is generally supposed to be the same with Luke the evangelist. See the preface to the notes on this gospel. Some, however, suppose them to be different persons; because, where it is evident that Luke the evangelist is meant, he never has more than his simple name Luke; and because the apostle is supposed to intend a different person here, he adds, ὁ ιατρος ὁ αγαπητος, the beloved physician. The word ιατρος signifies a healer, and must not be restricted to physician, in the sense in which we use that word; he was surgeon, physician, and dispenser of medicines, etc., for all these were frequently combined in the same person.
Albert Barnes: Notes on the Bible - 1834
4:14: Luke, the beloved physician - This was undoubtedly the author of the Gospel which bears his name, and of the Acts of the Apostles. He is mentioned as the traveling companion of Paul in Act 17:10, and appears to have accompanied him afterward until his imprisonment at Rome see Ti2 4:11. From Col 4:11, it is evident that he was not by birth a Jew, but was probably a proselyte. He is supposed to have been a native of Cyrene, and to have died in Achaia, soon after the martyrdom of Paul, at the advanced age of 84. See Rob. Cal. Art. luk He is here mentioned as a physician, and in his Gospel, and in the Acts , there are incidental evidences that he was acquainted with the science of medicine, and that he observed the events which he has recorded with the eye of one who practiced the healing art. It is easy to imagine that the presence of a physician might have been of important service to the apostle Paul in his travels; and that his acquaintance with the art of healing may have aided not a little in the furtherance of the gospel. The miraculous power of healing, possessed by the Saviour and his apostles, contributed much to the success of their preaching; for the power of alleviating pain of body - of restoring to health by miracles, would not only be an evidence of the divine origin of their mission - a credential that they were sent from God, but would dispose those who had received such important benefits to listen attentively to the message of salvation. One of the best qualifications in missionaries in modern times, in order to gain access to the pagan, is an acquaintance with the healing art.
And Demas - Demas is mentioned in two other places, Plm 1:24, and Ti2 4:10. He is here spoken of with commendation as one in whom the apostle had confidence. Afterwards, when troubles thickened, he was not found proof to the trials which threatened him in Rome, and forsook the apostle and went to Thessalonica. He did this under the influence of the "love of this present world," or of life, evidently unwilling to lay down his life in the cause for which Paul suffered; see the notes at Ti2 4:10. His departure, and that of the others on whom Paul relied in Rome, was one of the severest trials which he was called there to endure; see the notes at Ti2 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Luke: Ti2 4:11; Plm 1:24
Demas: Ti2 4:10; Plm 1:24
John Gill
4:14 Luke, the beloved physician,.... Luke the Evangelist, though some doubt it, is here intended, who was a constant companion of the apostle in his troubles, and went with him to Rome, as the Acts of the Apostles wrote by him show, and as from Ti2 4:11 it appears; so Jerom (n) calls the Evangelist Luke, the physician of Antioch, for from thence he was; and being converted by the Apostle Paul, as is very probable, though some make him to be one of the seventy disciples, he became of a physician of bodies, a physician of souls: some say (o) he was a scholar of Galen, the famous physician, and others that he was his sister's son; who having heard of Christ's miracles, set out with his master Galen for Judea, to know the truth of them, of which they doubted; Galen died by the way, Luke came to Christ, and being taught by him, became one of the seventy disciples. The apostle calls him "beloved", not on account of his profession, in which he might be useful to many, but as he was a brother in Christ, a minister of the Gospel, and a fellow labourer of his. This is the same person as Lucas, mentioned along with Demas, and others, as here, in Philem 1:24. The name perhaps is Roman, but was, however, well known among the Jews; for they say (p), the
"witnesses that sign a divorce, and their names are as the names of strangers, what is to be done with it? there is none comes into our hands (is received) but "Lukus" and "Lus", and we allow it to be right:''
upon which the gloss says, because these were famous names:
and Demas greet you; the same who, through the love of the present world, forsook the apostle, Ti2 4:10 which he did either after the writing of this epistle, or if before it, he was now returned again to him: his name seems to be the same with the Roman Dama, unless it should be a contraction of Demetrius, or rather of Demarchos; though the Jews make frequent mention of R. "Dimi", or "Demi", in their writings (q), which perhaps is the same name with this.
(n) Catalog. Script. Eccles. p. 91. Vid. Nicephor. Hist. l. 2. c. 43. (o) Vid. Castell. Lex. Polyglott. col. 1894. (p) T. Bab. Gittin, fol. 11. 2. (q) T. Bab. Gittin, fol. 19. 2. Nazir, fol. 36. 1. Sota, fol. 43. 2. Bava Kama, fol. 43.
John Wesley
4:14 Luke, the physician - Such he had been, at least, if he was not then.
Robert Jamieson, A. R. Fausset and David Brown
4:14 It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (Acts 16:10; compare Note, see on Gal 4:13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (Ti2 4:11).
Demas--included among his "fellow laborers" (Philem 1:24), but afterwards a deserter from him through love of this world (Ti2 4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.
4:154:15: Ողջո՛յն տաջիք եղբարց՝ որ են ՚ի Լաւոդիկեայ, եւ Նիմփայ, եւ որ առտնին եկեղեցին է նորա[4547]։ [4547] Ոմանք. Որ են ՚ի Լաւոդիկիա եւ Նինփրա... եկեղեցի է նոցա։
15 Ողջունեցէ՛ք այն եղբայրներին, որ գտնւում են Լաւոդիկիայում. եւ Նիմփային ու նրա տնական եկեղեցուն:
15 Բարեւ ըրէք եղբայրներուն, որոնք Լաւոդիկիա են եւ Նիմփասի ու անոր տանը մէջի եկեղեցիին։
Ողջոյն տաջիք եղբարց որ են ի Լաւոդիկիա, եւ Նիմփայ եւ որ առտնին եկեղեցին է նորա:

4:15: Ողջո՛յն տաջիք եղբարց՝ որ են ՚ի Լաւոդիկեայ, եւ Նիմփայ, եւ որ առտնին եկեղեցին է նորա[4547]։
[4547] Ոմանք. Որ են ՚ի Լաւոդիկիա եւ Նինփրա... եկեղեցի է նոցա։
15 Ողջունեցէ՛ք այն եղբայրներին, որ գտնւում են Լաւոդիկիայում. եւ Նիմփային ու նրա տնական եկեղեցուն:
15 Բարեւ ըրէք եղբայրներուն, որոնք Լաւոդիկիա են եւ Նիմփասի ու անոր տանը մէջի եկեղեցիին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Приветствуйте братьев в Лаодикии, и Нимфана, и домашнюю церковь его.
4:15  ἀσπάσασθε τοὺς ἐν λαοδικείᾳ ἀδελφοὺς καὶ νύμφαν καὶ τὴν κατ᾽ οἶκον αὐτῆς ἐκκλησίαν.
4:15. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) τοὺς (to-the-ones) ἐν (in) Λαοδικίᾳ (unto-a-Laodikia) ἀδελφοὺς ( to-brethrened ) καὶ (and) Νύμφαν (to-a-Numfas) καὶ (and) τὴν (to-the-one) κατ' (down) οἶκον (to-a-house) αὐτῆς (of-it) ἐκκλησίαν. (to-a-calling-out-unto)
4:15. salutate fratres qui sunt Laodiciae et Nympham et quae in domo eius est ecclesiamSalute the brethren who are at Laodicea: and Nymphas and the church that is in his house.
15. Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house.
Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house:

15: Приветствуйте братьев в Лаодикии, и Нимфана, и домашнюю церковь его.
4:15  ἀσπάσασθε τοὺς ἐν λαοδικείᾳ ἀδελφοὺς καὶ νύμφαν καὶ τὴν κατ᾽ οἶκον αὐτῆς ἐκκλησίαν.
4:15. salutate fratres qui sunt Laodiciae et Nympham et quae in domo eius est ecclesiam
Salute the brethren who are at Laodicea: and Nymphas and the church that is in his house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: От себя Ап. велит приветствовать лаодикийских христиан, соседей Колоссян, и в особенности Лаодикийца Нимфана, в доме которого (kat'oicon autoϋ) находилась церковь или такое же место богослужебных собраний христиан, какое имелось и в доме Филимона (Флм 1:2).
Adam Clarke: Commentary on the Bible - 1831
4:15: Salute - Nymphas, and the Church - in his house - This person, and his whole family, which probably was very numerous, appear to have received the Gospel; and it seems that, for their benefit and that of his neighbors, he had opened his house for the worship of God. In those primitive times there were no consecrated places, for it was supposed that the simple setting apart of any place for the worship of God was a sufficient consecration. See of those domestic churches, Rom 16:5 (note); Co1 16:19 (note)
Albert Barnes: Notes on the Bible - 1834
4:15: Salute the brethren which are in Laodicea - Notes, Col 2:1.
And Nymphas - This person is nowhere else mentioned, and nothing more is known of him.
And the church which is in his house - Notes, Rom 16:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Laodicea: Col 4:13
the church: Rom 16:5; Co1 16:9; Plm 1:2
John Gill
4:15 Salute the brethren which are in Laodicea,.... Where there was a church mentioned in the following verse, of which see on Gill Rev_ 2:10.
And Nymphas; which some, unskilful in the Greek language, have took for a woman; whereas it is the name of a man, as the following words show; and is a contraction of Nymphios, or Nymphidios, or Nymphodoros:
and the church which is in his house. This man seems to have been an inhabitant of Laodicea, and that the church there met at his house to worship God, to pray unto him, sing his praise, hear his word, and attend on all ordinances: or his own family was brought up so strictly to the observance of these things, that they looked like a little church of themselves.
John Wesley
4:15 Nymphas - Probably an eminent Christian at Laodicea.
Robert Jamieson, A. R. Fausset and David Brown
4:15 Nymphas--of Laodicea.
church . . . in his house--So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.
4:164:16: Եւ յորժամ ընթեռնուցու առ ձեզ թուղթդ, արասջի՛ք զի եւ ՚ի Լաւոդիկեցւո՛ց եկեղեցւոջն ընթերցցի. եւ զառ ՚ի Լաւոդիկեցւոցն՝ զի եւ դուք ընթեռնուցուք[4548]։ [4548] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Զառաջնոյ թղթին. կամ՝ թղթոյն որ առ Տիմոթէոս ասէ։
16 Եւ երբ այս թուղթն ընթերցուի ձեզ մօտ, այնպէս արէք, որ լաւոդիկեցիների եկեղեցում էլ ընթերցուի. եւ լաւոդիկեցիներին ուղարկուած թուղթն էլ դո՛ւք ընթերցեցէք:
16 Երբ այս թուղթը ձեր մէջ կարդացուի, Լաւոդիկեցիներու եկեղեցիին մէջ ալ կարդալ տուէք եւ դուք ալ Լաւոդիկիայէ եկած թուղթը կարդացէք։
Եւ յորժամ ընթեռնուցու առ ձեզ թուղթդ, արասջիք զի եւ ի Լաւոդիկեցւոց եկեղեցւոջն ընթերցցի. եւ զառ ի Լաւոդիկեցւոցն` զի եւ դուք ընթեռնուցուք:

4:16: Եւ յորժամ ընթեռնուցու առ ձեզ թուղթդ, արասջի՛ք զի եւ ՚ի Լաւոդիկեցւո՛ց եկեղեցւոջն ընթերցցի. եւ զառ ՚ի Լաւոդիկեցւոցն՝ զի եւ դուք ընթեռնուցուք[4548]։
[4548] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Զառաջնոյ թղթին. կամ՝ թղթոյն որ առ Տիմոթէոս ասէ։
16 Եւ երբ այս թուղթն ընթերցուի ձեզ մօտ, այնպէս արէք, որ լաւոդիկեցիների եկեղեցում էլ ընթերցուի. եւ լաւոդիկեցիներին ուղարկուած թուղթն էլ դո՛ւք ընթերցեցէք:
16 Երբ այս թուղթը ձեր մէջ կարդացուի, Լաւոդիկեցիներու եկեղեցիին մէջ ալ կարդալ տուէք եւ դուք ալ Լաւոդիկիայէ եկած թուղթը կարդացէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Когда это послание прочитано будет у вас, то распорядитесь, чтобы оно было прочитано и в Лаодикийской церкви; а то, которое из Лаодикии, прочитайте и вы.
4:16  καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε.
4:16. καὶ (And) ὅταν (which-also-ever) ἀναγνωσθῇ (it-might-have-been-acquainted-up) παρ' (beside) ὑμῖν (unto-ye) ἡ (the-one) ἐπιστολή, (a-setting-upon,"ποιήσατε (ye-should-have-done-unto,"ἵνα (so) καὶ (and) ἐν (in) τῇ (unto-the-one) Λαοδικέων (of-Laodikiers-of) ἐκκλησίᾳ (unto-a-calling-out-unto) ἀναγνωσθῇ, (it-might-have-been-acquainted-up,"καὶ (and) τὴν (to-the-one) ἐκ (out) Λαοδικίας (of-a-Laodikia,"ἵνα (so) καὶ (and) ὑμεῖς (ye) ἀναγνῶτε. (ye-might-have-had-acquainted-up)
4:16. et cum lecta fuerit apud vos epistula facite ut et in Laodicensium ecclesia legatur et eam quae Laodicensium est vos legatisAnd when this epistle shall have been read with you, cause that it be read also in the church of the Laodiceans: and that you read that which is of the Laodiceans.
16. And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye also read the epistle from Laodicea.
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:

16: Когда это послание прочитано будет у вас, то распорядитесь, чтобы оно было прочитано и в Лаодикийской церкви; а то, которое из Лаодикии, прочитайте и вы.
4:16  καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε.
4:16. et cum lecta fuerit apud vos epistula facite ut et in Laodicensium ecclesia legatur et eam quae Laodicensium est vos legatis
And when this epistle shall have been read with you, cause that it be read also in the church of the Laodiceans: and that you read that which is of the Laodiceans.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Что это за послание из Лаодикии? Такого послания нет в Апостольской письменности, почему необходимо признать, что Ап. разумеет здесь какое-либо из своих остальных 13-ти посланий, попавшее в то время в Лаодикию, но написанное первоначально для другого города. Из всех предположений здесь наиболее вероятным представляется то, по которому Ап. здесь имеет в виду свое послание к Ефесянам, которое имело характер окружного послания и по всей вероятности попало, незадолго до получения Колоссянами послания от Павла, к Лаодикийцам. Последние и должны были передать это послание к Ефесянам в Колосскую церковь, которая могла передать его потом другой, соседней, церкви. В самом деле, послание к Ефесянам имеет в каноне еретика Маркиона надписание: "послание к Лаодикийцам", и Тертуллиан, который сообщает об этом, прибавляет, что Маркион сам переменил надписание послания. По всей вероятности, в Понте, на родине Маркиона, господствовало убеждение, что это послание было назначено для Лаодикийской церкви. A это предположение, вероятно, основывалось на том, что в Понте оно было действительно получено из Лаодикии, а не из Ефеса (Разбор других мнений о послании из Лаодикии см. у Мухина стр. 85-90).
Adam Clarke: Commentary on the Bible - 1831
4:16: Cause that it be read also in the Church of the Laodiceans - That is: Let a copy be taken, and sent to them, that it may be read there also. This appears to have been a regular custom in the apostolic Church.
That ye likewise read the epistle from Laodicea - Some suppose that this was an epistle sent from Laodicea to the apostle, which he now sent by Aristarchus to the Colossians, that they might peruse it; that thereby they might see the propriety of sending a copy of his epistle to them, to the Laodicean Church. Many eminent critics are of this opinion, which appears to me to be both forced and far fetched. Others think that the Epistle to the Ephesians is the epistle in question, and that it was originally directed to them, and not to the Ephesians. See the notes on Eph 1:1, etc. But others, equally learned, think that there was an epistle, different from that to the Ephesians, sent by St. Paul to the Laodiceans, which is now lost. There was an epistle under this direction in the times of Theodoret and Jerome, for both of them mention it; but the latter mentions it as apocryphal, Legunt quidam et ad Laodicenses Epistolam, sed ab omnibus exploditur; "Some read an Epistle to the Laodiceans, but it is exploded by all." The seventh Ecumenic council, held in 787, states that the ancients allowed that there was an epistle with this direction, but that all the orthodox rejected it as supposititious.
An epistle ad Laodicenses is still extant in the Latin language, a very ancient copy of which is in the library Sancti Albani Andegavensis, St. Alban's of Anjou. Hutter has translated it into Greek, but his translation is of no authority. Calmet has published this epistle, with various readings from the above MS. I shall subjoin it at the end of this epistle, and give my opinion relative to its use and authenticity. A copy of this epistle stands in this place as a portion of Divine revelation in one of my own MSS. of the Vulgate.
Albert Barnes: Notes on the Bible - 1834
4:16: And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans - Laodicea was near to Colossae, and the church there was evidently exposed to the same dangers from philosophy and false teachers as the at Colossae. The counsels in this Epistle, therefore, would be equally applicable to both. In Th1 5:27, the apostle also charges those to whom that Epistle was addressed to see that it be "read unto all the holy brethren." It is evident that the apostles designed that the letters which they addressed to the churches should be read also by others, and should become the permanent source of instruction to the friends of Christ. Laodicea, here referred to, was the seat of one of the "Seven churches" of Asia Rev 3:14; was a city of Phrygia, and was its capital. It was situated on the river Lycus (hence, called Λαοδίκεία ἐπὶ Λύκῳ Laodikeia epi Lukō - Laodicea on the Lycus) and stood at the southwestern angle of Phrygia. Its early name appears to have been Dios polis, changed subsequently to Rhoas. The name Laodicea was given to it by Antiochus Theos, in honor of his wife Laodice. Under the Romans it became a very flourishing commercial city.
It was often damaged by earthquakes, but was restored by the Roman emperors. It is supposed to have been destroyed during the inroad of Timur Leng in 1402. The ruins are called by the Turks Eski Hissar. These ruins, and the ruins of Hierapolis, were visited by Mr. Riggs, an American Missionary, in 1842, who thus speaks of them: "These spots, so interesting to the Christian, are now utterly desolate. The threatening expressed in Rev 3:10, has been fulfilled, and Laodicea is but a name. In the midst of one of the finest plains of Asia Minor, it is entirely without inhabitant. Sardis, in like manner, whose church had a name to live, but was dead, is now an utter desolation. Its soil is turned up by the plow, or overgrown by rank weeds: while in Philadelphia, since the day when our Saviour commended those who had there "kept the word of his patience," there has never ceased to be a nominally Christian church. The ruins of Laodicea and Hierapolis are very extensive. The stadium of the former city, and the gymnasia and theaters of both, are the most complete which I have anywhere seen. Hierapolis is remarkable also for the so-called frozen cascades, a natural curiosity, in its kind probably not surpassed for beauty and extent in the world. It consists of a deposit of carbonate of lime, white as the driven snow, assuming, when closely examined, various forms, and covering nearly the whole southern and western declivities of the elevation on which the city was built. It is visible for many miles, and has procured for the place the name by which alone Hierapolis is known among the Turks, of the Cotton Castle."
And that ye likewise read the epistle from Laodicea - In regard to this Epistle, see Introduction, Section 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Th1 5:27
John Gill
4:16 And when this epistle is read amongst you, Which the apostle was now writing, and sent unto them; and which was to be read publicly, before the whole church; being sent not to any particular person, or persons, but to the whole body, and for their general good and instruction:
cause that it be read also in the church of the Laodiceans; his will was, that after it had been read to the church at Colosse, it should be sent, or at least a copy of it, to the church of the Laodiceans, in order to be read there: his reason might be, not only because this church was near them, but because it was in much the same situation, being infested with the same sort of false teachers; and therefore what was said to the one, was pertinent to the other:
and that ye likewise read the epistle from Laodicea; which was not an epistle of the apostle to the Laodiceans, as some have thought, but one that was "written from" thence, as the Syriac version renders it. Marcion, the heretic, called the epistle to the Ephesians, the epistle to the Laodiceans, but without any reason; and others have forged an epistle which bears this name, and appears to be a collection out of others, and chiefly from the epistle to the Philippians; and which being short, and may gratify the curious who cannot otherwise come at it, I shall transcribe it, and is as follows (r).
"Paul an Apostle, not of men, neither by man, but by Jesus Christ; to the brethren which are of Laodicea, grace be unto you, and peace from God our Father and the Lord Jesus Christ. I give thanks to Christ in every prayer of mine, that ye continue and persevere in good works, expecting the promise in the day of judgment: neither let the vain speeches of some that pretend to truth disturb you, so as to turn you from the truth of the Gospel which is preached by me; and now the Lord cause that those who belong to me may be serviceable for the furtherance of the truth of the Gospel, and doing kind actions, which are of salvation unto eternal life: and now my bonds are manifest which I suffer in Christ, in which I am glad and rejoice; and this is to my perpetual salvation which is done by your prayers, the Holy Ghost supplying, whether by life or by death; for me to live is life in Christ, and to die is joy; and he will do his own mercy in you, that ye may have the same love, and be unanimous: therefore, most beloved, as ye have heard of the presence of the Lord, so think ye, and do in fear, and you shall have life for ever; for it is God that worketh in you; and whatsoever ye do, do without sin; and what is best, most beloved, rejoice in the Lord Jesus Christ, and take heed of all filth in all gain; let your petitions be openly with God, be ye steadfast in the sense of Christ: and whatsoever things are sound and true, and chaste and just, and lovely, do; and what ye have heard and received retain in the heart, and peace shall be with you. Salute all the brethren with an holy kiss; all the saints salute you; the grace of our Lord Jesus Christ be with your spirit. Amen. Cause this to be read to the Colossians, and that which is of the Colossians to you.''
Every one on reading it will easily see that it is a spurious piece, a collection out of other epistles, and very ill put together: however, the apostle here does not speak of any epistle written to the church of Laodicea, but of one that was written from thence; which some think was written by himself, and that he means his first epistle to Timothy, which is said to be written from Laodicea; and the rather, because in that the qualifications of the ministers of the Gospel are given; and also suitable instructions for the discharge of their work, and so very proper to be read in the presence of Archippus; who, from the following verse, seems to have been remiss and negligent, and needed stirring up to the performance of his office: but from Col 2:1 it appears, that the apostle had not been at Laodices when he wrote this, and had not so much as seen any of the faces of the brethren there in the flesh; it therefore seems rather to be an epistle which was sent from Laodicea to him, or to the Colossians; which having something in it very instructive and useful, the apostle desires it might be publicly read.
(r) Jachasin, fol. 87. 2. & 117. 1.
John Wesley
4:16 The epistle from Laodicea - Not to Laodicea. Perhaps some letter had been written to St. Paul from thence.
Robert Jamieson, A. R. Fausset and David Brown
4:16 the epistle from Laodicea--namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. IGNATIUS [Epistle to the Ephesians, 12], POLYCARP [Epistle to the Philippians, 3.11,12], CLEMENT [Epistle to the Corinthians, 1. 47], Th1 5:27; Rev_ 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (Deut 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
4:174:17: Եւ ասասջի՛ք ցԱրքիպպոս. Զգո՛յշ լեր սպասաւորութեանդ, զոր ընկալար ՚ի Տէր, զի զայդ կատարեսցե՛ս[4549]։ [4549] Ոմանք. ՑԱրքիպպաս։
17 Եւ ասացէ՛ք Արքիպպոսին. «Զգո՛յշ եղիր այն սպասաւորութեան համար, որ ընդունեցիր Տիրոջով, որպէսզի այն կատարես»:
17 Ու ըսէք Արքիպպոսի. «Զգո՛յշ եղիր քու սպասաւորութեանդ մէջ, որ Տէրոջմով առիր, որպէս զի զանիկա կատարես»։
Եւ ասասջիք ցԱրքիպպոս. Զգոյշ լեր սպասաւորութեանդ զոր ընկալար ի Տէր, զի զայդ կատարեսցես:

4:17: Եւ ասասջի՛ք ցԱրքիպպոս. Զգո՛յշ լեր սպասաւորութեանդ, զոր ընկալար ՚ի Տէր, զի զայդ կատարեսցե՛ս[4549]։
[4549] Ոմանք. ՑԱրքիպպաս։
17 Եւ ասացէ՛ք Արքիպպոսին. «Զգո՛յշ եղիր այն սպասաւորութեան համար, որ ընդունեցիր Տիրոջով, որպէսզի այն կատարես»:
17 Ու ըսէք Արքիպպոսի. «Զգո՛յշ եղիր քու սպասաւորութեանդ մէջ, որ Տէրոջմով առիր, որպէս զի զանիկա կատարես»։
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4:1717: Скажите Архиппу: смотри, чтобы тебе исполнить служение, которое ты принял в Господе.
4:17  καὶ εἴπατε ἀρχίππῳ, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς.
4:17. καὶ (And) εἴπατε (ye-should-have-had-said) Ἀρχίππῳ (unto-an-Archippos,"Βλέπε (Thou-should-view) τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) ἣν (to-which) παρέλαβες (thou-had-taken-beside) ἐν (in) κυρίῳ, (unto-Authority-belonged,"ἵνα (so) αὐτὴν (to-it) πληροῖς. (thou-might-en-fill)
4:17. et dicite Archippo vide ministerium quod accepisti in Domino ut illud impleasAnd say to Archippus: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.
And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it:

17: Скажите Архиппу: смотри, чтобы тебе исполнить служение, которое ты принял в Господе.
4:17  καὶ εἴπατε ἀρχίππῳ, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς.
4:17. et dicite Archippo vide ministerium quod accepisti in Domino ut illud impleas
And say to Archippus: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Архипп стоял в очень близких отношениях к семье Филимона, который был Колоссянин (его раб, Онисим, называется Колоссянином - Кол 4:9) и потому вероятно также жил в Колоссах. В то время, как должно было получиться в Колоссах послание Павла, Архиппа не должно было, по расчету Апостола, быть в Колоссах, а между тем послание к Колоссянам нужно было, по прочтении, передать в Лаодикию. Поэтому Ап. и поручает читателям передать Архиппу, по его возвращении, наставление от Апостола о необходимости большего внимания в исполнении своего служения. Но в чем состояло служение Архиппа - неизвестно.
Adam Clarke: Commentary on the Bible - 1831
4:17: Say to Archippus - Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, Plm 1:2, whom St. Paul calls his fellow laborer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow laborer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with.
Albert Barnes: Notes on the Bible - 1834
4:17: And say to Archippus - Archippus is mentioned also in Plm 1:2. He is not elsewhere referred to in the New Testament, and nothing further is known of him.
Take heed to the ministry ... - The Greek here is, τὴν διακονίαν tē n diakonian - meaning the office of ministering in divine things; but it is not certain precisely what office he held there. It seems probable from the language which the apostle applies to him - "the ministry" - (compare Act 1:17, Act 1:25; Act 6:4; Act 20:24; Act 21:19; Rom 11:13; Co1 12:5; Co2 3:7-9; Co2 4:1; Co2 5:18; Co2 6:3; Eph 4:12), that he was not a deacon, properly so called, but that he was a preacher of the word. In Plm 1:2, he is mentioned by Paul as his "fellow-soldier," and it is evident that the apostle meant to speak of him with honor. There is no evidence, as has been supposed by some, that he intended to imply, by what he said, that he had been remiss in the performance of his duties, but the apostle doubtless meant to encourage him and to excite him to increased ardor and zeal in the work of the Lord; compare the notes at Act 20:28. It is always proper to caution even the most faithful and self-denying servants of the Lord to "take heed," or see to it, that they perform their duties with fidelity. The office of the ministry is such, and the temptations to unfaithfulness are so great, that we need constant watchfulness.
That thou fulfil it - That there be nothing wanting, or lacking, in any of the departments of labor which you are called to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Archippus: Plm 1:2
Take: Lev 10:3; Num 18:5; Ch2 29:11; Eze 44:23, Eze 44:24; Act 20:28; Ti1 4:16; Ti1 6:11-14, Ti1 6:20; Ti2 4:1-5
the ministry: Act 1:17, Act 14:23; Co1 4:1, Co1 4:2; Eph 4:11; Ti1 4:6, Ti1 4:14; Ti2 1:6, Ti2 2:2
fulfil: Ti2 4:5
John Gill
4:17 And say to Archippus,.... A name common among the Grecians. This person the apostle calls his fellow soldier, in Philem 1:2 and who was now the minister of the Gospel at Colosse, his fellow minister, or co-pastor Epaphras, being at Rome, and a prisoner there; though by some he is said to be the first bishop of the Laodiceans, but it seems most likely that he now resided at Colosse, and was their minister: who being negligent in his office, they are called upon to say unto him,
take heed to the ministry which thou hast received in the Lord,
that thou fulfil it. The "ministry" he had, was not that of the office of a deacon, as some have thought, but of a preacher of the word; and this he had "received" gifts for, and was called unto it, and installed in it; and that "in", and "by the Lord" himself, and to whom he was accountable for it: and therefore it was incumbent on him to "fulfil it"; by constantly preaching the word, and faithfully administering the ordinances; by defending truth, detecting error, reproving vice, visiting the sick, and comforting the feeble minded; taking heed in all things to himself and doctrine, that he feed the whole flock of God with wholesome food; and, as a wise and faithful steward, give to everyone their portion of meat in due season: hence it appears, that when ministers are negligent in the discharge of their duty, the church has a power to admonish and exhort them to a diligent performance of it.
John Wesley
4:17 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.
Robert Jamieson, A. R. Fausset and David Brown
4:17 say to Archippus--The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. BENGEL suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (Col 1:25; compare Philem 1:2). However, "fulfil" may mean, as in Ti2 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.
in the Lord--The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; 1Cor 7:39; Phil 4:2).
4:184:18: Ողջոյնդ՝ ձեռի՛ն իմոյ Պաւղոսի է. յո՛ւշ լիցին ձեզ կապանքս իմ։ Շնո՛րհք ընդ ձեզ[4550]։ Առ Կողոսացիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Տիւքիկոսի եւ Ոնեսիմայ։ Տունք մը̃ [4551]։[4550] Ոմանք յաւելուն. Շնորհք ընդ ձեզ. ամէն։[4551] ՚Ի վախճանի՝ ոմանք. ՚Ի ձեռն Տիքիկոսի եւ Ոնեսիմեայ։
18 Այս ողջոյնը իմ՝ Պօղոսիս ձեռքով է: Իմ կապանքները պահեցէ՛ք ձեր մտքում: Շնո՜րհ՝ ձեզ հետ:
18 Այս բարեւը իմ ձեռքիս՝ Պօղոսինն է. իմ կապերս մտքերնիդ թող ըլլան։ Շնորհքը ձեզի հետ։ Ամէն։
Ողջոյնդ ձեռին իմոյ Պաւղոսի է. յուշ լիցին ձեզ կապանքս իմ: Շնորհք ընդ ձեզ:[37] Առ Կողոսացիս գրեցաւ ի Հռովմէ ի ձեռն Տիւքիկոսի եւ Ոնեսիմայ:

4:18: Ողջոյնդ՝ ձեռի՛ն իմոյ Պաւղոսի է. յո՛ւշ լիցին ձեզ կապանքս իմ։ Շնո՛րհք ընդ ձեզ[4550]։ Առ Կողոսացիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Տիւքիկոսի եւ Ոնեսիմայ։ Տունք մը̃ [4551]։
[4550] Ոմանք յաւելուն. Շնորհք ընդ ձեզ. ամէն։
[4551] ՚Ի վախճանի՝ ոմանք. ՚Ի ձեռն Տիքիկոսի եւ Ոնեսիմեայ։
18 Այս ողջոյնը իմ՝ Պօղոսիս ձեռքով է: Իմ կապանքները պահեցէ՛ք ձեր մտքում: Շնո՜րհ՝ ձեզ հետ:
18 Այս բարեւը իմ ձեռքիս՝ Պօղոսինն է. իմ կապերս մտքերնիդ թող ըլլան։ Շնորհքը ձեզի հետ։ Ամէն։
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4:1818: Приветствие моею рукою, Павловою. Помните мои узы. Благодать со всеми вами. Аминь.
4:18  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν.
4:18. Ὁ (The-one) ἀσπασμὸς (a-drawing-along-of) τῇ (unto-the-one) ἐμῇ (unto-mine) χειρὶ (unto-a-hand) Παύλου. (of-a-Paulos) μνημονεύετέ (Ye-should-remember-of) μου (of-me) τῶν (of-the-ones) δεσμῶν. (of-ties) ἡ (The-one) χάρις (a-granting) μεθ' (with) ὑμῶν. (of-ye)
4:18. salutatio mea manu Pauli memores estote vinculorum meorum gratia vobiscum amen.The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.
18. The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.
The salutation by the hand of me Paul. Remember my bonds. Grace [be] with you. Amen. < ¶ Written from Rome to the Colossians by Tychicus and Onesimus:

18: Приветствие моею рукою, Павловою. Помните мои узы. Благодать со всеми вами. Аминь.
4:18  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν.
4:18. salutatio mea manu Pauli memores estote vinculorum meorum gratia vobiscum amen.
The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.
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jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ап. подписывает своею рукою продиктованное им послание для того, чтобы заверить его подлинность (ср. 2: Сол 2:2). Он просит помнить его узы, для того чтобы не забывать о нем в своих молитвах.
Adam Clarke: Commentary on the Bible - 1831
4:18: The salutation by the hand of me Paul - The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, Co1 16:21, and in Th2 3:17; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write.
Remember my bonds - See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound.
Grace be with you - May you still possess the favor and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one.
Amen - This is omitted by the most ancient and correct MSS.
The subscriptions, as usual, are various and uncertain: -
The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus.
The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac.
To the Colossians. Ethiopic.
In the Vulgate there is no subscription.
The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. Arabic.
Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. Coptic.
The MSS. are not less various than the versions:
To the Colossians. - That to the Colossians is completed; that to the Philippians begins. - That to the Colossians is finished; the First Epistle to the Thessalonians begins. - To the Colossians, from Rome. - Written to the Colossians from Rome. - Written from Rome by Tychicus, and Timotheus, and Onesimus. - Written by Paul and Timothy, and sent by Tychicus, and Onesimus.
That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See Phi 2:19. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter.
The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.
Albert Barnes: Notes on the Bible - 1834
4:18: The salutation by the hand of me Paul - Probably the rest of the Epistle was written by an amanuensis. As was his custom, Paul affixed his own hand to it in the form of a salutation; compare the Co1 16:21 note; Th2 3:17 note.
Remember my bonds - Also evidently written by his own hand, to make the injunction more impressive; compare the notes at Heb 13:3. The meaning is, that they should not forget him in his confinement. They should remember that he was suffering on their account (Notes, Col 1:24), and that he was entitled to every expression of sympathy and love.
Grace be with you - Notes, Rom 16:20.
The subscription to this Epistle is undoubtedly correct. See the Introduction.
Next: 1 Thessalonians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: by: Co1 16:21; Th2 3:17
Remember: Ti2 1:8; Heb 13:3
Grace: Rom 16:20, Rom 16:24; Co2 13:14; Ti1 6:21; Ti2 4:22; Heb 13:25
John Gill
4:18 The salutation by the hand of me Paul,.... After his amanuensis had finished the epistle, he added his usual salutation to it with his own hand, to prevent all counterfeits and impositions, and that the churches to whom he wrote might be sure of the genuineness of his epistles; but before he added it to it, he either wrote with his own hand, or ordered to be written the following words,
remember my bonds; this he says, partly that they might be animated to abide by the Gospel, for which, as he had told them before, Col 4:3 that he was in bonds; and partly to encourage them, by his example, patiently to endure what afflictions and persecutions soever they should meet with, for the sake of it; as also that they might be moved hereby, to remember him in their prayers, that, if it was the will of God, he might be released, and be yet further useful in preaching the Gospel; or however, that he might be supported in his bonds, and cheerfully bear them, and remain steadfast in his faith in Christ unto the end: and then follows the salutation,
grace be with you, Amen; which is common to all his epistles, and well suits them; in which he so much displays the grace of God, as it is expressed in the Gospel; and which his heart was full of, and earnestly desired might be more largely manifested to, and bestowed upon the saints. This epistle is said to be
written from Rome to the Colossians, by Tychicus and Onesimus; and though the subscriptions of the epistles are not always to be depended on, yet this seems to be right; that it was inscribed to the Colossians, there is no doubt; and that it was written from Rome is clear enough, since by several expressions it is plain that he was now a prisoner, and in bonds; and that it was sent by Tychicus and Onesimus is more than probable, from Col 4:7.
Robert Jamieson, A. R. Fausset and David Brown
4:18 Paul's autograph salutation (so 1Cor 16:21; Th2 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself.
Remember my bonds--Already in this chapter he had mentioned his "bonds" (Col 4:3), and again Col 4:10, an incentive why they should love and pray (Col 4:3) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (Col 2:1) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [ALFORD].
Grace be with you--Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Tit 3:15; Heb 13:25)