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英文原文
I. He continues his account of the duty of masters, from the close of the former chapter, Col 4:1. II. He exhorts to the duty of prayer (Col 4:2-4), and to a prudent and decent conduct towards those with whom we converse, Col 4:5,6. III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony, Col 4:7-18.
1
Relative Duties (62 AD)
各等相对的本分（主后62年）
¹ 你们作主人的，要公公平平地待仆人，因为知道你们也有一位主在天上。
使徒在此继续论述主人对仆人的本分；这本可与前一章相连，是那篇教导的一部分。在此请注意：1. 他们当行公义：「你们作主人的，要公公平平地待仆人」（西 4:1），不仅是严格的公义，更是公平和恩慈。要对仆人信守应许，履行约定；不可克扣他们当得的，也不可「亏欠工人的工价」（雅 5:4）。不可要求他们过于他们所能行的；不可将不合理的、超过他们力量的担子加在他们身上。要为他们预备合宜之物，供给合适的饮食和药物，并给他们合宜的自由，使他们更能甘心服事、使他们更易担此职分——尽管他们所担任的是最卑微、最下等的职事，且与你们异国、信仰不同，也当如此。2. 这一关顾的良善理由：「*因为知道你们也有一位主在天上。*你们作别人主人的，自己也有主人，也是另一位主的仆人。你们不是自己的主，要向高于你们的那一位交账。你们怎样期望神待你们，就当怎样待仆人；又当像那信自己必须交账的人那样待他们。你们在不同的关系中原是同一位主的仆人，至终同等向他交账。因为知道你们的主也在天上，他并不偏待人」（弗 6:9）。
英文原文
Relative Duties (62 AD)
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 (Col 4:1), 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 5:4. 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 6:9.
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Apostolic Exhortations (62 AD)
使徒的劝勉（主后62年）
² 你们要恒切祷告，在此警醒感恩，
³ 也要为我们祷告，求神给我们开传道的门，能以讲基督的奥秘（我为此被捆锁），
⁴ 叫我按着所该说的话将这奥秘发明出来。
这几节若看作与前一节相连，便可注意：主人对仆人所当尽的本分之一，是「与他们一同祷告」，并每日与他们祷告，或「恒切祷告」。他们不但当以公义恩慈待仆人，更当尽基督徒和信仰的本分，关切他们的灵魂，也关切他们的身体：「他们既是你们所管辖、在你们影响之下的，就当关心神对他们的赐福，也关心你们托在他们手中的事务的顺利。」这也是每一个人的本分——「恒切祷告」。「要维持你们祷告的恒常时间，不因其他事务而被引离；要使你们的心紧紧贴近这本分，无游移、无死沉，直至祷告末了：『在此警醒』。」基督徒当抓住一切祷告的机会，选择最合宜的时辰——就是最不易被其他事打扰的——并在本分中保持心思的活泼和合宜的心境。——「感恩」，或郑重承认所领受的怜悯。每一次祷告都当有感恩的份。——「也要为我们祷告」（西 4:3）。百姓当特别为他们的传道人祷告，常常在施恩座前把他们放在心上。他仿佛是说：「你们每逢为自己祷告，不要忘记我们」（弗 6:19；帖前 5:25；来 13:18）。「求神给我们开传道的门」，意即或赐机会传福音（正如他说「有宽大又有功效的门为我开了」，林前 16:9），或是赐我能力和胆量，使我得以自由而忠实地传讲；正如弗 6:19 所说：「也为我祈求，使我得着口才，能以放胆开口讲明福音的奥秘」——「我为此被捆锁」；这奥秘或指以基督为主要对象的福音最深奥的真理（他称之为「福音的奥秘」，弗 6:19），或指将福音传给外邦世界（他称之为「历代以来隐藏的奥秘」，西 1:26，以及「基督的奥秘」，弗 3:4）。他正是为此被囚。他被囚于罗马，是因恶毒犹太人的暴力反对。他要他们为他祷告，使他不受苦所阻、不被驱离工作：「叫我按着所该说的话将这奥秘发明出来」（西 4:4）。「使我向那些未曾听过的人讲明这奥秘，并照着我当行的方式向他们的悟性讲得清楚。」他既已在西 1:9-11 详细告诉他们他为他们所求的是什么，此处便特别告诉他们他要他们为他求的是什么。保罗深知如何讲道，不亚于任何人；然而他却请求他们为他祷告，使他得蒙教导如何讲道。最好、最卓越的基督徒，也需要卑微基督徒的祷告，也不耻于求他们代祷。最善讲道的人需要祷告，求神赐他们传道的门，使他们能照着所当讲的讲道。
英文原文
Apostolic Exhortations (62 AD)
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, Col 4:3. 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 6:19, 1Th 5:25, Heb 13:18. 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, 1Co 16:9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph 6:19, 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 6:19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (Col 1:26) and the mystery of Christ, Eph 3:4. 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, Col 4:4. 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, Col 1:9-11. 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.
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Apostolic Exhortations (62 AD)
使徒的劝勉（主后62年）
⁵ 你们要爱惜光阴，用智慧与外人交往。
⁶ 你们的言语要常常带着和气，好像用盐调和，就可知道该怎样回答各人。
使徒进一步劝勉他们，对他们所交往的一切人——就是外邦世界，或他们所住其中的基督教会以外的人——当以审慎得体之行相待（西 4:5）：「用智慧与外人交往。」在与他们一切交往之中，当谨慎，免得受他们损害，或沾染他们的风俗；因为「滥交是败坏善行」；又不可加害于他们，或加深他们对信仰的偏见，给他们留下嫌弃的缘由。不但如此，当尽所能向他们行善，并以一切最合宜的方法、在最恰当的时机将信仰举荐给他们。——「爱惜光阴」；即「抓住一切机会向他们行善，并在当尽的本分上善用光阴」（殷勤爱惜光阴，大有助于使信仰在别人眼中得着好评），或作「谨慎周详地行事，不给他们留下可乘之机，也不使自己暴露在他们的恶毒和恶意之下」（弗 5:15、16）。「你们要谨慎行事……因为现今的世代邪恶」，意即危险的，或患难受苦之时。对于别人，或教会以内的人以及以外的人：「你们的言语要常常带着和气」（西 4:6）。你们一切的谈话都当如基督徒所当行的，与你们的认信相称——滋味美好、审慎合宜、合乎时宜。」话虽不常是论恩典的，却当常带着恩典；虽然我们谈话的内容也许是平常的事，却当带着敬虔的气息，并且要以基督徒的方式「用盐调和」。恩典是调味我们言语的盐，使它滋味美好，并保守它不致腐败。「就可知道该怎样回答各人。」对这个人一种回答是合宜的，对另一个人另一种回答才合宜（箴 26:4、5）。我们需要极大的智慧和恩典，才能对每一个人都作出恰当的回答——尤其在对仇敌反对我们信仰的质问和异议作出回答时，要说明我们信心的理由，并以对我们事业最有利、对自己损害最小的方式，显明他们异议和刁难的谬妄。「只要心里尊主基督为圣。有人问你们心中盼望的缘由，就要常作准备，以温柔、敬畏的心回答各人」（彼前 3:15）。
英文原文
Apostolic Exhortations (62 AD)
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 (Col 4:5): 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 5:15,16. 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, Col 4:6. 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 Pr 26:4,5. 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, 1Pe 3:15.
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Various Salutations (62 AD)
各样的问安（主后62年）
⁷ 有我亲爱的兄弟推基古要将我一切的事都告诉你们。他是忠心的执事，和我一同作主的仆人，
⁸ 我特意打发他到你们那里去，好叫你们知道我们的光景，又叫他安慰你们的心。
⁹ 我又打发一位亲爱忠心的兄弟阿尼西母同去；他也是你们那里的人。他们要把这里一切的事都告诉你们。
¹⁰ 与我一同坐监的亚里达古问你们安。巴拿巴的表弟马可也问你们安。（说到这马可，你们已经受了吩咐；他若到了你们那里，你们就接待他。）
¹¹ 耶数又称为犹士都的，也问你们安。奉割礼的人中，只有这三个人是为神的国与我一同做工的，也是叫我心里得安慰的。
¹² 有一位你们那里的人，作基督耶稣仆人的以巴弗问你们安。他在祷告之间，常为你们竭力地祈求，愿你们在神一切的旨意上得以完全，信心充足，能站立得稳。
¹³ 我可以为他作见证，他对你们和老底嘉并希拉波立的弟兄多多的劳苦，这是他心里十分迫切的。
¹⁴ 所亲爱的医生路加和底马问你们安。
¹⁵ 请问老底嘉的弟兄和宁法，并他家里的教会安。
¹⁶ 你们念了这书信，便交给老底嘉的教会，叫他们也念；你们也要念从老底嘉来的书信。
¹⁷ 也要对亚基布说：『务要谨慎，尽你从主所受的职分。』
¹⁸ 我保罗亲笔问你们安。你们要记念我的捆锁。愿恩惠常与你们同在！
在这书信的末了，使徒向几位朋友行尊荣，将他们的名字存留下来，并附上他尊重的见证；这名字要在福音所到之处被述说，直到世界的末了。
一、关于推基古（西 4:7）。这书信是由他带去的；他没有用文字告诉他们他现今的光景，因为推基古要口述得更详尽。他知道他们乐意听见他怎样了。教会不能不关心良善的传道人，也乐意知道他们的光景。他给他这样的好评：「亲爱的兄弟、忠心的执事。」保罗虽是大使徒，却认忠心的传道人为兄弟、为亲爱的兄弟。任何人的忠心都是真正可爱的，使他配得我们的厚意和敬重。「和我一同作主的仆人。」传道人是基督的仆人，彼此也是同作仆人的。他们同有一位主，虽然服事的岗位和容量不同。请注意，传道人彼此如此相爱、彼此谦让，并以一切正当方法扶持促进彼此的声誉，这大大增添福音事奉的美丽和力量。保罗差他不但要告诉他们自己的事，也要带回他们的事：「我特意打发他到你们那里去，好叫你们知道我们的光景，又叫他安慰你们的心」（西 4:8）。他乐意听他们的消息，正如他们乐听他的消息一样；并认为自己同样有义务与他们表同情，正如他认为他们有义务与他表同情一样。在人生的患难和艰难中，得着主内肢体的彼此关切，是极大的安慰。
二、关于阿尼西母（西 4:9）：「亲爱忠心的兄弟阿尼西母……也是你们那里的人。」他从罗马与推基古一同被打发回去。这就是保罗在捆锁中所生的儿子（门 1:10）。他从前是腓利门的仆人，若不是传道人，至少也是他们教会的一员。他在罗马归正——他是逃到罗马离开主人的服事；如今被打发回去，可能带着给腓利门的信，为要重新进入主人的家。请注意，他虽是可怜的仆人，从前又是恶人，但既已归正，保罗便称他为「亲爱忠心的兄弟」。生活中最卑微的境遇、过去生活中最大的恶行，并不使真诚基督徒之间的属灵关系有何分别：他们享有同样的特权，也配得同样的敬重。「就是神的义，因信耶稣基督加给一切相信的人，并没有分别」（罗 3:22）；「并不分犹太人、希腊人，自主的、为奴的，因为你们在基督耶稣里都成为一了」（加 3:28）。也许这是在他归正并被送回腓利门那里之后一段时间，此时他已进入事奉，所以保罗称他为兄弟。
三、「与我一同坐监的亚里达古。」凡在服事和受苦中同受的人，当因此结成圣洁之爱。保罗对他的同仆和同囚特别有厚意。
四、「巴拿巴的表弟马可。」据推想，这就是写那卷以他名为名之福音书的人。「他若到了你们那里，你们就接待他。」保罗曾因这马可——他是巴拿巴的外甥——的缘故与巴拿巴起争论，因他从旁非利亚离开他们，「不和他们同去作工」（徒 15:38）。保罗不愿带马可同去，却带西拉，因马可曾离弃他们；然而保罗不但自己与他复和，更将他举荐给教会尊重，留下了真正基督徒赦免之心的伟大榜样。人若犯了过错，不可永远记念在案。我们当忘记，也当赦免。「若有人偶然被过犯所胜，你们属灵的人就当用温柔的心把他挽回过来」（加 6:1）。
五、此处有一位称为「耶数」的，是希伯来文「约书亚」的希腊文名字。「若是约书亚已叫他们享了安息，后来神就不再提别的日子了」（来 4:8）。「又称为犹士都。」他改名犹士都，大概是为尊敬救赎主的名。或者耶数是他的犹太名，因他是奉割礼的；犹士都是他的罗马或拉丁名。「这三个人是为神的国与我一同做工的，也是叫我心里得安慰的。」请注意，使徒在圣徒和传道人的相通中得了何等安慰！一位是同仆，一位是同囚，全都是同工——他们都为自己成就救恩而做工，并努力促进别人的救恩。良善的传道人从那些与他们一同为神国度做工的人中得着大安慰。他们彼此的友谊和相交，是他们在路上受苦、遇难之时的大慰藉。
六、「以巴弗」（西 4:12），就是以巴弗提。他是「你们那里的人」，你们教会中的一员；他「问你们安」，或向你们致意，致以最厚的厚意和祝愿。「他在祷告之间，常为你们竭力地祈求。」以巴弗从保罗学得常为朋友祷告。请注意：1. 他为他们祷告的态度。他在祷告中劳苦，竭力地劳苦，并常常为你们竭力地劳苦。凡要在祷告上成功的人，必须在祷告上下苦功；我们不但要为自己恳切祷告，也要为别人恳切祷告。「义人祈祷所发的力量是大有功效的」（雅 5:16），「以利亚……恳切祷告」（西 4:17）。2. 这祷告的内容：「愿你们在神一切的旨意上得以完全，信心充足，能站立得稳。」请注意，在神的旨意上得以完全、站立得稳，正是我们当为自己、为别人恳切羡慕的事。我们必须在神一切的旨意上得以完全——在他的诫命之旨上，藉着普遍的顺服；在他的眷顾之旨上，藉着甘心的顺服；并且我们在这两方面都藉着恒心坚持到底才得以完全。使徒为以巴弗作见证，他对他们大有热心：「我可以为他作见证；我能为他作证，他对你们大有关切，他向你们所行的一切都出于对你们益处的热切渴慕。」他的热心也延伸到他们周围的人：到「老底嘉并希拉波立的人」。他像在他们中间一样，对附近地方的基督徒利益也大有关切。
七、「路加」是此处提到的另一人，保罗称他为「亲爱的医生路加」。这就是写福音书和使徒行传、作保罗同伴的那位。请注意，他既是医生，又是传福音的。基督自己也既教导又医治，既是教会的大先知，也是大医生。他是「亲爱的医生」——一位格外得着朋友厚爱的人。在传道人身上，医术是有用的才干，可资更广泛的使用，并在基督徒中得着更大的敬重。
八、「底马。」这书信是在提摩太后书之前或之后写的，并不确定。在那里我们读到（提后 4:10）：「底马因为贪爱现今的世界，就离弃我。」有人以为这书信写在之后；如此便是证据，说明底马虽离弃了保罗，却未离弃基督；或他不过暂时离弃，又自己恢复，保罗赦免了他，认他为兄弟。但另有人更合理地以为这书信写在另一封之前；这封写于主后62年，那封写于66年，如此便显明底马从前是何等显赫的人，后来却背道了。许多在认信上显赫、在基督徒中得了大名的人，后来却羞耻地背道了：「他们从我们中间出去……是因为他们不属我们」（约一 2:19）。
九、此处提到「老底嘉的弟兄」，他们住在歌罗西附近：保罗向他们问安，并吩咐这书信要在老底嘉教会中宣读（西 4:16），要抄送一份到那里，在他们会众中公开宣读。又有人以为保罗此时另写了一封给老底嘉的信，并吩咐他们从老底嘉取来那信，在他们教会中宣读：「你们也要念从老底嘉来的书信。」若如此，那封信现已失传，不属正典；因为使徒所写的一切书信并未全部保存，正如我们赐福之主的一切言行也未全部保存。「耶稣所做的事还有许多，若是一一都写出来，我想，所写的书就是世界也容不下了」（约 21:25）。但有人以为那就是以弗所书，至今仍存。
十、「宁法」（西 4:15）被提到，他住在歌罗西，家中有教会；即或指一个敬虔的家庭，每日在其中进行敬拜的各部分；或指会众的一部分在那里聚集——因为他们没有公共的敬拜场所，便因惧怕仇敌而被迫在私人家中聚集。「门徒所在的地方，因怕犹太人，门都关了」（约 20:19），使徒也在「自己所租的房子里」讲道（徒 28:23、30）。前一种意义表明他敬虔的榜样，后一种表明他的热心和公益精神。
十一、关于「亚基布」，他是歌罗西的一位传道人。他们受嘱要劝戒他留心传道人的工作，「务要谨慎，尽他从主所受的职分」——殷勤留意其中一切部分，并坚持到底。他们当专注事奉的主要目的，不因与此无关或较次要的事而烦扰自己或百姓。请注意：(1) 我们所领受的职分是极大的尊荣；因为它是「从主所受」，是按他的任命和命令。(2) 凡领受的人当尽其分，即尽其全责。凡「懈怠……做这主的工作」的人，便是辜负所托，至终必有可悲的交账。(3) 百姓可以提醒传道人尽其本分，并激发他们：「也要对亚基布说」，虽然无疑当以礼貌和尊重，不出于骄傲和自恃。
十二、关于他自己（西 4:18）：「我保罗亲笔问你们安。你们要记念我的捆锁。」他由书记代写了全信其余部分，惟有这话是他亲笔写的：「你们要记念我的捆锁。」他不是说「记念我是被囚的，给我送供给」；而是「记念我作为外邦人的使徒是被囚的，让这事坚固你们对基督福音的信心」：这话加增这劝勉的分量：「我为主被囚的劝你们……行事为人就当与蒙召的恩相称」（弗 4:1）。「*愿恩惠常与你们同在。愿神的恩惠，以及它一切蒙福的果子和功效，与你们同在，作你们的份。」
英文原文
Various Salutations (62 AD)
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, Col 4:7. 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, Col 4:8. 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 (Col 4:9): 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 1:10. 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 (Ro 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Ga 3:28. 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, Ac 15:38. 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, Ga 6:1.
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 4:8. 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 (Col 4:12), 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 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 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 (2Ti 4:10), 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, 1Jo 2:19.
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 (Col 4:16), 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, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.
X. Nymphas is mentioned (Col 4:15) 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 (Joh 20:19), and the apostle preached in his own lodging and hired house, Ac 28:23,30. 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 (Col 4:18): 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 4:1. "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."
一、他承接前章末了，继续论述作主人的本分（西 4:1）。二、他劝勉人尽祷告的本分（西 4:2-4），并以智慧得体的品行待与我们交往的人（西 4:5、6）。三、他以书信的结语作结，提到几位朋友，对他们作出尊荣的见证（西 4:7-18）。