{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"COL","commentaryId":"jamieson-fausset-brown","name":"Colossians","commonName":"Colossians","introduction":"The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes \"the first-born of every creature,\" in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this \"Epistle to the Colossians\" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.\n\nColosse (or, as it is spelt in the best manuscripts, \"ColassÃ&brvbr\") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, \"strengthening in order\" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in Co1 3:6, Co1 3:10; Co1 4:15; Th1 1:5; Th1 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the \"two years\" of Paul's stay at Ephesus, when \"all which dwelt in Asia heard the word of the Lord Jesus\" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to \"them at Laodicea,\" (Col 2:1).\n\nThe OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, \"new moon, sabbath days,\" shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (Ti1 4:1-3; Ti1 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.\n\nThe PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be PrÃ&brvbrtorian Prefect. See Introduction to Philippians.\n\nThis Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.\n\nThe STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, \"spoil you\"; \"making a show of them openly\" (Col 2:15); \"beguile of your reward,\" and \"intruding\" (Col 2:18); \"will-worship\"; \"satisfying\" (Col 2:23); \"filthy communication\" (Col 3:8); \"rule\" (Col 3:15); \"comfort\" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle. \n\n\n\nNext: Colossians Chapter 1\n\n","order":51,"numberOfChapters":4,"sha256":"c2b49639d8c8b72f045b342d462dc507d6f4d735faed59202cb8a9c1a35b6798","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/COL/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"COL","chapter":1},"lastChapterNumber":4,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/COL/4.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"COL","chapter":4},"totalNumberOfVerses":91},"chapter":{"number":4,"content":[{"type":"verse","number":2,"content":["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. \n\nwith thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (Co1 14:17; Phi 4:6; Th1 5:18).\n\n"]},{"type":"verse","number":3,"content":["for us--myself and Timothy (Col 1:1). \n\na 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 (Co1 16:9; Co2 2:12; Plm 1:22; Rev 3:8). \n\nto speak--so that we may speak. \n\nthe mystery of Christ-- (Col 1:27). \n\nfor which . . . also--on account of which I am (not only \"an ambassador,\" Eph 6:20, but) ALSO in bonds.\n\n"]},{"type":"verse","number":4,"content":["ALFORD thinks that Paul asks their prayers for his release as if it were the \"only\" way by which he could \"make it (the Gospel) manifest\" as he ought. But while this is included in their subject of prayer, Phi 1:12-13, written somewhat later in his imprisonment, clearly shows that \"a door for the word\" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare Ti2 2:9).\n\n"]},{"type":"verse","number":5,"content":["(See on Eph 5:15-16.) \n\nin wisdom--practical Christian prudence. \n\nthem . . . without--Those not in the Christian brotherhood (Co1 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. \n\nredeeming 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].\n\n"]},{"type":"verse","number":6,"content":["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\" (Jo1 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7-8). His conversation should be cheerful without levity, serious without gloom. Compare Luk 4:22; Joh 7:46, as to Jesus' speech. \n\nseasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all \"corrupt communication,\" and also tasteless insipidity (Mat 5:13; Mar 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Lev 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness. \n\nhow ye ought to answer every man-- (Pe1 3:15).\n\n"]},{"type":"verse","number":7,"content":["Tychicus--(See on Eph 6:2). \n\nwho is a beloved brother--rather, \"the beloved brother\"; the article \"the\" marks him as well known to them.\n\n"]},{"type":"verse","number":8,"content":["for the same purpose--Greek, \"for this very purpose.\" \n\nthat 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). \n\ncomfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.\n\n"]},{"type":"verse","number":9,"content":["Onesimus--the slave mentioned in the Epistle to Philemon (Plm 1:10, Plm 1:16), \"a brother beloved.\" \n\na faithful . . . brother--rather, \"the faithful brother,\" he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian. \n\none of you--belonging to your city. \n\nThey 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.\n\n"]},{"type":"verse","number":10,"content":["Aristarchus--a Macedonian of Thessalonica (Act 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 (Act 20:4), and subsequently (Act 27:2) to Rome. He was now at Rome with Paul (compare Plm 1:23-24). As he is here spoken of as Paul's \"fellow prisoner,\" but in Plm 1:24 as Paul's \"fellow laborer\"; and vice versa, Epaphras in Plm 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\" (Phi 2:25; Plm 1:2), whose warfare is \"the good fight of faith.\" \n\nMark--John Mark (Act 12:12, Act 12:25); the Evangelist according to tradition. \n\nsister'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 (Act 12:12). The family belonged to Cyprus (Act 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Act 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 (Mat 10:37) on the first journey (Act 13:13). \n\ntouching whom--namely, Mark. \n\nye 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 (Plm 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 (Act 13:13; Act 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).\n\n"]},{"type":"verse","number":11,"content":["Justus--that is, righteous; a common name among the Jews; Hebrew, \"tzadik\" (Act 1:23). \n\nof 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. \n\nThese only, &c.--namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Phi 1:15). Epaphras, &c., were also fellow laborers, but Gentiles. \n\nunto--that is, in promoting the Gospel kingdom. \n\nwhich 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].\n\n"]},{"type":"verse","number":12,"content":["Christ--The oldest manuscripts add \"Jesus.\" \n\nlabouring 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.\" \n\nin prayers--Translate as Greek, \"in his prayers.\" \n\ncomplete--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.\"\n\n"]},{"type":"verse","number":13,"content":["a great zeal--The oldest manuscripts and Vulgate have \"much labor.\" \n\nfor you--lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves. \n\nthem 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.\n\n"]},{"type":"verse","number":14,"content":["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 (Act 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). \n\nDemas--included among his \"fellow laborers\" (Plm 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.\n\n"]},{"type":"verse","number":15,"content":["Nymphas--of Laodicea. \n\nchurch . . . in his house--So old manuscripts and Vulgate read. The oldest read, \"THEIR house\"; and one manuscript, \"HER house,\" which makes Nymphas a woman.\n\n"]},{"type":"verse","number":16,"content":["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 (Deu 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.\n\n"]},{"type":"verse","number":17,"content":["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 Plm 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. \n\nin the Lord--The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; Co1 7:39; Phi 4:2).\n\n"]},{"type":"verse","number":18,"content":["Paul's autograph salutation (so Co1 16:21; Th2 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. \n\nRemember 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]. \n\nGrace 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)\n\n\n\n\n\nNext: 1 Thessalonians Introduction\n\n"]}],"introduction":"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)\n\ngive--Greek \"render\": literally, \"afford.\" \n\nequal--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 (Plm 1:16). \n\nknowing-- (Col 3:24). \n\nye also--as well as they.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/COL/4.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"COL","chapter":4},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/1.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":1},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/COL/3.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"COL","chapter":3},"numberOfVerses":17}