Col 4:9-12 | JFB | STEP | 9. Onesimus-- the slave mentioned in the Epistle to Philemon (Phm 10, 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 , "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.

‏ Colossians 4:9-12

9. Onesimus--the slave mentioned in the Epistle to Philemon (Phm 10, 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.

10. Aristarchus--a Macedonian of Thessalonica (Ac 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 (Ac 20:4), and subsequently (Ac 27:2) to Rome. He was now at Rome with Paul (compare Phm 23, 24). As he is here spoken of as Paul's "fellow prisoner," but in Phm 24 as Paul's "fellow laborer"; and vice versa, Epaphras in Phm 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" (Php 2:25; Phm 2), whose warfare is "the good fight of faith."

Mark--John Mark (Ac 12:12, 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 (Ac 12:12). The family belonged to Cyprus (Ac 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Ac 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 (Ac 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 (Phm 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 (Ac 13:13; 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 (2Ti 4:11).

11. Justus--that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Ac 1:23).

of the circumcision--This implies that Epaphras, Luke, and Demas (Col 4:12, 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 (Php 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].

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," Ro 4:21; 14:5. In the expression "perfect," he refers to what he has already said, Col 1:28; 2:2; 3:14. "Perfect" implies the attainment of the full maturity of a Christian. Bengel joins "in all the will of God" with "stand."