Colossians 4:12 Kommentar

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, Col 4:6). III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony (Col 4:7-18).

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.

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.

"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. For I bear him witness, that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said "Who also declared unto us your love in the Spirit." (Col. i. 8.) To pray for one is also a sign of love, and causeth love again. He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage; and so again is his saying, "one of you," in order that they might pride themselves upon the man, as producing such men. And he saith, "always striving for you in prayers." He said not simply "praying," but "striving," trembling and fearing. "For I bear him witness," he saith, "that he hath much zeal for you." A trustworthy witness. "That he hath," he saith, "much zeal for you," that is, that he loveth you exceedingly; and burneth with passionate affection for you. "And them in Laodicea, and them in Hierapolis." He commendeth him to those also. But whence were they to know this? They would assuredly have heard; however, they would also learn it when the Epistle was read. For he said, "Cause that it be read also in the church of the Laodiceans." "That ye may stand perfect," he saith. At once he both accuseth them, and without offensiveness gives them advice and counsel. For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not ] firmly. But this man prayeth for both: "That ye may stand perfect," he saith. See how again he has reminded them of what he said about the Angels, and about life. "And fully assured," he saith, "in all the will of God." It is not enough, simply to do His will. He that is "filled," suffereth not any other will to be within him, for if so, he is not wholly filled. "For I bear him witness," he saith, "that he hath much zeal." Both "zeal," and "great"; both are intensitive. As he saith himself, when writing to the Corinthians, "For I am jealous over you with a godly jealousy." (2 Cor. xi. 2.) It is great praise, and greater than all the rest, his saying of Epaphras, "who is [one] of you, a servant of Christ." And he calleth him a minister for them, like as he termeth himself also a minister of the Church, as when he saith, "Whereof I Paul was made a minister." (Col. i. 23.) To the same dignity he advances this man; and above he calleth him a "fellow-servant" (Col. i. 7), and here, "a servant." "Who is of you," he saith, as if speaking to a mother, and saying, "who is of thy womb." But this praise might have gendered envy; therefore he commendeth him not from these things only, but also from what had regard to themselves; and so he does away with envy, both in the former place, and here. "Always," he saith, "striving for you," not now only, whilst with us, to make a display; nor yet only whilst with you, to make a display before you. By saying, "striving," he hath showed his great earnestness. Then, that he might not seem to be flattering them, he added, "that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." And the words, "that ye may stand perfect," are not words of flattery, but of a reverend teacher. Both "fully assured" he saith, "and perfect." The one he granted them, the other he said was lacking. And he said not, "that ye be not shaken," but, "that ye may stand." Their being saluted, however, by many, is refreshing to them, seeing that not only their friends from among themselves; but others also, remember them.

As at the beginning of the epistle, so also now he commends him, so that, as one who loves them, they would love him in return, and would willingly listen to him when he teaches anything. And that the teacher is a man worthy of respect is beneficial also for the students, since they will more readily believe his words. It is also great praise for Epaphras that he is a servant of Christ. So then, he is your glory, especially since he came forth from your midst. Not simply did he say: praying for you, but with anxiety and trembling, – not on just one particular day, but always. He gently rebukes them for their imperfection. For they are still not firm and waver in the teaching about angels. For it is possible to be both perfect and not standing firm, just as if someone were to learn everything but not be firmly established in anything. Therefore he says: "that you may stand perfect," meaning, in teaching and life. That is, so that you would fulfill no other will except the will of God: for this means to be complete and perfect. By this he also shows that they partly still preserve some things from what was preached, and partly have already lost some things.

Epaphras, who is one of yourselves, because he was an Asian. Their wish for the Colossians is "that you may be perfect and complete, lacking in nothing" (Jas 1:4); that you may stand mature and fully assured in all the will of God, that is, in all things relating to the will of God.

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.

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.

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 (Plm 1:16). knowing-- (Col 3:24). ye also--as well as they.

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."