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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 4:7–18. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Plm 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 (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 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, Act 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, Gal 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 (Ti2 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, Jo1 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, Act 28:23, Act 28:30. 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."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"And Mark," he saith, "the cousin of Barnabas, touching whom ye received commandments, receive him." Perhaps they had received commandments from Barnabas.
Nothing can surpass this praise. This is he that was brought up from Jerusalem with him. This man hath said a greater thing than the prophets; for they call themselves "strangers and foreigners," but this one calleth himself even a prisoner. Just like a prisoner of war he was dragged up and down, and lay at every one's will to suffer evil of them, yea rather worse even than prisoners. For those indeed their enemies, after taking them, treat with much attention, having a care for them as their own property: but Paul, as though an enemy and a foe, all men dragged up and down, beating him, scourging, insulting, and maligning. This was a consolation to those also (to whom he wrote), when their master even is in such circumstances.
"And Mark, the cousin of Barnabas"; even this man he hath praised still from his relationship, for Barnabas was a great man; "touching whom ye received commandments; if he come unto you, receive him." Why? would they not have received him? Yes, but he means, with much attention; and this shows the man to be great. Whence they received these commandments, he does not say.
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Summary
Colossians 4:10 conveys greetings from two of Paul's companions, Aristarchus and Marcus (John Mark), offering a personal glimpse into the apostle's network during his imprisonment. The verse specifically identifies Aristarchus as a "fellowprisoner" and provides crucial instructions regarding John Mark, Barnabas's cousin, emphasizing the need for the Colossian believers to warmly receive him, thereby highlighting themes of Christian fellowship, reconciliation, and hospitality within the early church.
Context
Literary Context
This verse is situated within the concluding remarks of Paul's Epistle to the Colossians, specifically in the section where he sends personal greetings and final exhortations (Colossians 4:7-18). Following his theological exposition on Christ's supremacy and the believer's new life in Him, Paul transitions to practical matters, including updates on his circumstances and the state of his companions. These personal greetings serve to authenticate the letter, reinforce the bonds of Christian fellowship, and provide practical instructions for the Colossian church. The inclusion of specific individuals like Aristarchus and Mark, along with instructions for their reception, underscores the relational and communal nature of early Christian ministry and the importance of mutual support among believers.
Historical & Cultural Context
Paul likely penned the Epistle to the Colossians during his first Roman imprisonment (circa A.D. 60-62), a period during which he also wrote Ephesians, Philippians, and Philemon. Being a prisoner, Paul relied heavily on trusted companions to carry his letters, convey messages, and continue the work of the Gospel. The mention of a "fellowprisoner" like Aristarchus highlights the dangers and shared suffering faced by early Christians, particularly apostles and their associates, for their faith. The directive to "receive him" concerning John Mark reflects the common practice of hospitality in the ancient world, which was especially vital for itinerant missionaries and church leaders. Providing lodging, food, and a warm welcome was a practical expression of Christian love and support, enabling the spread of the Gospel.
Key Themes
Colossians 4:10 contributes to several overarching themes within the Epistle to the Colossians and Paul's broader theology. It reinforces the theme of Christian Unity and Fellowship, demonstrating how believers, regardless of their past, are united in Christ and called to mutual support, even in suffering. The specific mention of John Mark, a figure with a complicated past relationship with Paul (as seen in Acts 13:13 and Acts 15:39), powerfully illustrates the theme of Reconciliation and Second Chances within the body of Christ. Paul's instruction to "receive him" underscores the practical outworking of the new life in Christ, which should be characterized by forgiveness and acceptance, reflecting the transformative power of the Gospel that is central to Colossians 3.
Exposition and Analysis
Key Word Analysis
Derived from σύν (together with) and αἰχμάλωτος (a captive of war), this term literally means "a co-captive" or "one captured with." While it could signify actual shared imprisonment with Paul, it often carries the broader connotation of a deep bond of suffering and partnership in the Gospel, indicating someone who shares in the hardships and dangers of Paul's mission, reflecting a shared fate or mission that brings adversity.
From ἐντέλλομαι (to enjoin), this word refers to an "injunction" or "authoritative prescription." In this context, it denotes specific instructions or directives that the Colossians had previously received concerning John Mark, implying a clear and binding expectation for their conduct towards him.
This verb, in the middle voice of a primary verb, means "to receive" in various applications, literally or figuratively. It implies acceptance, welcoming, or taking in. In the imperative mood here, it is a strong command for the Colossians to warmly welcome and accept John Mark, suggesting the need to overcome any potential lingering doubts or past impressions regarding him.
Verse Breakdown
"Aristarchus my fellowprisoner saluteth you,"
This clause introduces Aristarchus, a Macedonian from Thessalonica (Acts 27:2), who is identified by Paul as a "fellowprisoner." This designation highlights his close association with Paul, sharing in his suffering or literal imprisonment for the sake of the Gospel. His greeting conveys a personal connection and solidarity with the Colossian church.
"and Marcus, sister's son to Barnabas,"
This introduces John Mark, famous for his association with Barnabas and Peter (Acts 12:12, 1 Peter 5:13), and now revealed as Barnabas's cousin. His inclusion in Paul's greetings signifies a significant development in his relationship with Paul, given their previous disagreement.
"(touching whom ye received commandments: if he come unto you, receive him;)"
This parenthetical statement provides crucial instructions regarding John Mark. The Colossians had apparently received prior "commandments" or directives about him, perhaps concerning his ministry or a previous visit. The imperative "receive him" is a clear, unequivocal command for the Colossians to welcome him warmly, indicating Paul's full endorsement and trust in Mark, and perhaps preempting any hesitation on the part of the Colossians due to his past.
Literary Devices
The verse employs Allusion to John Mark's past, subtly referencing the previous "commandments" without explicitly detailing the history of his departure from Paul's first missionary journey. This implies that the Colossian readers were already familiar with the circumstances surrounding Mark. The use of Parenthesis for the instructions regarding Mark ("touching whom ye received commandments: if he come unto you, receive him;") sets apart this crucial directive, giving it emphasis and ensuring the Colossians understand the specific action required of them. Furthermore, the term "fellowprisoner" functions as a form of Metonymy, where the shared condition of imprisonment or suffering stands for the deep bond of solidarity and partnership in the Gospel between Paul and Aristarchus.
Theological and Thematic Connections
Colossians 4:10 profoundly illustrates the transformative power of the Gospel in fostering reconciliation and demonstrating grace within the Christian community. The inclusion of John Mark, once a source of "sharp contention" between Paul and Barnabas, now commended by Paul himself, serves as a powerful testament to the reality of second chances and the importance of restoring those who have stumbled. This reflects a core theological truth: just as God extends grace and reconciliation to humanity through Christ, believers are called to extend that same grace to one another, overcoming past grievances for the sake of unity and the advancement of the Kingdom. The verse also underscores the practical outworking of Christian love through hospitality and mutual support, essential for the flourishing of the early church and a timeless principle for believers today.
Reflection and Application
Colossians 4:10 offers profound lessons for contemporary believers regarding the nature of Christian relationships and the practice of grace. The example of John Mark's restoration reminds us that past failures do not define a person's future in God's service. We are challenged to cultivate a spirit of forgiveness and acceptance, offering second chances to those who have stumbled, just as Christ has extended boundless grace to us. This verse also highlights the enduring value of Christian fellowship, particularly in times of adversity. The bond between Paul and Aristarchus, sharing in suffering for the Gospel, calls us to stand in solidarity with our brothers and sisters, bearing one another's burdens and offering support. Finally, the directive to "receive him" underscores the vital importance of hospitality within the church, reminding us to welcome and affirm those who serve Christ, fostering an environment of unity, love, and mutual encouragement that strengthens the body of Christ and enables its mission.
Questions for Reflection
FAQ
Who was Aristarchus and what does "fellowprisoner" mean in this context?
Aristarchus was a Macedonian from Thessalonica, a loyal companion of Paul mentioned several times in the New Testament (e.g., Acts 19:29, Acts 20:4, Acts 27:2). The term "fellowprisoner" (Greek: synaichmálōtos) can mean he was literally imprisoned alongside Paul, perhaps sharing his cell or being under house arrest with him, as was the case with Paul in Rome. Alternatively, it can signify a deeper bond of shared suffering and hardship for the sake of the Gospel, indicating that he was so committed to Paul's mission that he endured similar dangers and afflictions, effectively becoming a "captive" with Paul in the spiritual battle. Both interpretations highlight his deep loyalty and commitment to Paul and the spread of Christianity.
Why did Paul give specific instructions to "receive" John Mark?
Paul's explicit instruction to "receive him" concerning John Mark is significant due to their complicated past. John Mark had famously departed from Paul and Barnabas during their first missionary journey in Pamphylia (Acts 13:13). This led to a "sharp contention" between Paul and Barnabas when Barnabas wanted to take Mark on a subsequent journey, resulting in their separation (Acts 15:36-40). By commanding the Colossians to "receive him," Paul is publicly affirming Mark's restoration to his trust and ministry, signaling that any past reservations should be set aside. This directive ensures Mark's warm welcome and acceptance, allowing him to continue serving the Lord without prejudice. Later, Paul even commends Mark as "profitable to me for the ministry" in 2 Timothy 4:11.
Christ-Centered Fulfillment
Colossians 4:10, with its powerful themes of reconciliation, second chances, and Christian hospitality, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The restoration of John Mark to Paul's trust, despite his past failure, perfectly mirrors the boundless grace and forgiveness that Christ extends to all who come to Him. Just as Mark was welcomed back into ministry, so too does Christ welcome sinners into His family, offering a new beginning and a renewed purpose, embodying the truth that "if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17). Moreover, the call for the Colossians to "receive him" echoes Christ's own radical hospitality, who welcomed outcasts, sinners, and those rejected by society, demonstrating that true love and acceptance are foundational to the Kingdom of God (Luke 15:1-2). The fellowship in suffering exemplified by Aristarchus and Paul also points to Christ, who Himself endured the ultimate suffering for humanity's redemption (Isaiah 53:3-5), inviting believers to share in His sufferings for the sake of the Gospel (Philippians 3:10). Thus, Colossians 4:10 is not merely a historical footnote but a living illustration of the transformative and unifying power of the Gospel, all rooted in the reconciling work of Christ.