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Matthew Henry’s Complete Commentary
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Matthew Henry |
C O L O S S I A N S.
CHAP. IV.
I. He continues his account of the duty of masters, from the close of
the former chapter,
II. He exhorts to the duty of prayer
(ver. 2-4),
and to a prudent and decent conduct towards those with whom we converse,
III. He closes the epistle with the mention of several of his friends,
of whom he gives an honourable testimony,
| Relative Duties. | A. D. 62. |
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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,”
| Apostolic Exhortations. | A. D. 62. |
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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,”
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
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
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,
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.
| Apostolic Exhortations. | A. D. 62. |
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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,”
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
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.
| Various Salutations. | A. D. 62. |
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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,
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
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.”
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