The Epistle ends with salutations, first from three Jews, and then from three Gentiles.

I. THE THREE JEWISH FRIENDS OF THE APOSTLE.

1. Aristarchus. "Aristarchus my fellow prisoner saluteth you." He was a native of Thessalonica (Acts 20:4), who accompanied the apostle in his third missionary journey. He was seized along with the apostle at Ephesus (Acts 19:29), and accompanied him in his voyage to Rome (Acts 27:2). He now shared the apostle's imprisonment at Rome. Adversity does not lessen his affection for the apostle.

2. Marcus. "And Mark, the cousin of Barnabas (touching whom ye received commandments; if he come unto you, receive him)." This was the author of the second Gospel, who was associated with the apostle in his earlier missionary labours, and afterwards forsook him at Pamphylia, under circumstances that led to a rupture between Paul and Barnabas (Acts 15:39). He is now affectionately commended to the Colossians - for he had evidently recovered the confidence and love of the apostle - as "one useful to him for the ministry" (2 Timothy 4:11). Mark was now resident in Rome. It is not possible to know what were the commands which the apostle had sent to the Colossians concerning him; probably they were to bespeak a hospitable reception for him, as the Pauline Churches may have suspected his fidelity.

3. Jesus. "And Jesus, which is called Justus." He is only mentioned in this place. He is not probably the same as Justus of Corinth (Acts 18:7). He was attached to the apostle. It is curious that a disciple who bore the name of our Lord should have also borne his title of "the just one."

II. THE APOSTLE'S HIGH COMMENDATION OF THE THREE FRIENDS, "These only are my fellow workers unto the kingdom of God, men that have been a comfort unto me."

1. They were Jews. "Who are of the circumcision."

2. They were exceptions to the rule of anti-Pauline animosity on the part of Christian Jews. The exception is limited, probably, to those Jews in Rome, who preached Christ "through strife and envy," hoping thus to "add affliction to his bonds" (Philippians 2:20). But these three comforted him by hearty cooperation and their kindly sympathies. The best and greatest men need the comfort of the very humblest, who in their turn rebuke the conduct of those who grieve God's servants and are thorns in their sides. - T.C.

I. THE DUTY OF SALUTATION. The Greek word signifies either to embrace, as we are accustomed to do one who has been long absent, or to salute by word of mouth or letter. This salutation is the auspicious prayer of health and happiness from God the Author of all good. That this duty is not to be neglected by the Christian appears —

1. From the command of Christ (Matthew 10:12).

2. From the uniform example of St. Paul.

3. From its manifold utility. For such a habit(1) not only expresses the mutual happiness which ought to flourish among Christians, but promotes it.(2) When flowing from a heart purified by faith and inflamed by love, brings down the wished-for blessing.

II. INFERENCES AND LESSONS. Observe —

1. That the external duties of humanity, of which salutation is one, are diligently to be performed by pious men. says, "If any one should not salute him whom he may meet, he will not be accounted a man by the traveller, but a post."

2. That they are to be performed not only in conformity with custom, but from love and pure charity. For he incurs the guilt of hypocrisy who salutes him whom he does not wish health and prosperity. So Judas saluted Christ (Matthew 26:49).

3. That they sin who would have this duty of Christian charity to serve their pride and ambition. So the Pharisees loved salutations in the market places.

4. That they act basely who instead of saluting perform an act of adulation.

(Bishop Davenant.)

was a Thessalonian, and so perhaps one of Paul's early European converts (Acts 20:4). He was a Jew, but like so many of his brethren of the dispersion, bore a Greek name. He was with Paul in Ephesus at the time of the riot, and was one of the two whom the excited mob dragged into the theatre to the peril of their lives. We next find him a member of the deputation which joined Paul on his voyage to Jerusalem. He was in Palestine with Paul, and sailed with him thence (Acts 27:2). Probably he went home to Thessalonica at some point of the journey, rejoining Paul subsequently. At any rate, here he is standing by Paul and enthusiastically devoted to his work. He receives here an honourable and remarkable title, "my fellow-prisoner." Now it is to be noted that in the Epistle to Philemon, where almost all these names reappear, it is not Aristarchus but Epaphras who is honoured by this epithet, and that interchange has been explained by a supposition that Paul's friends took it in turn to keep him company, and were allowed to live with him on condition of submitting to the same restrictions and military guardianship. There is no positive evidence in favour of this, but it is not improbable, and helps to give an interesting glimpse of Paul's prison life, and of the loyal devotion which surrounded him.

(A. Maclaren, D. D.)

the John Mark of the Acts. He was once the subject of a sharp contention between Paul and Barnabas, which issued in the separation of these good men (Acts 15:37-39). On a missionary tour previous to that painful occasion, Mark had left them, perhaps unhandsomely (Acts 13:13); and Paul, to indicate his sense of Mark's conduct, refused to take him with them on a subsequent occasion. Barnabas, being a near kinsman, may have been prejudiced in favour of his relative. What were the commands regarding him which the Colossians had already received it is in vain for us to conjecture. Mark evidently contemplated a journey which would lead him to Colossae, and the Colossians are here enjoined to give him a cordial reception. The apostle thereby intimates the restoration of Mark to his full confidence. The cloud under which his character for zeal had lain seems to have quite passed away. A single error, even in one engaged in the public ministry, is not enough to warrant the entire withdrawal of confidence. But why this mention of Mark in relation to a Church with which he had no special connection? It was at Perga in Pamphylia that Mark left the apostle, and as Colossae was not far away from the sphere of the subsequent labours of the missionaries, Mark's defection and Paul's displeasure could not fail to be generally known. It was beautiful and proper, therefore, that having in the interval seen reason to receive Mark again into favour, the apostle should make this change known, and give the Churches of Phrygia a charge to receive him with due confidence and cordiality as a faithful evangelist for Christ.

(J. Spence, D. D.)

Jesus which is called Justus. — How startling to come across that name borne by this obscure Christian! How it helps us to feel the humble manhood of Christ, by showing us that many another Jewish boy bore the same name: common and undistinguished then, though too holy to be given to any since. His surname Justus, may perhaps, like the same name given to James, hint his rigorous adherence to Judaism, and so may indicate that like Paul himself, he came from the straitest sect of their religion into the large liberty in which he now rejoiced. He seems to have been of no importance in the Church, for his name is the only one in this context which does not re-appear in Philemon, and we never hear of him again. A strange fate his! to be made immortal by three words, and because he wanted to send a loving message to Colossae! Why men have striven and schemed and broken their hearts, and flung away their lives to grasp the bubble of posthumous fame; and how easily this good "Jesus which is called Justus" has got it! He has his name written for ever on the world's memory, and he very likely never knew it, and does not know it, and was never a bit the better for it! "What a satire on "the last infirmity of noble minds!"

(

Who are of the circumcision. — These three men, the only three Jewish Christians in Rome who had the least sympathy with Paul and his work, give us in their isolation a vivid illustration of the antagonism which he had to face from that portion of the Early Church. The bulk of the Palistinian Jewish Christians held that the Gentiles must pass through Judaism on their road to Christianity, and as the champion of Gentile liberty Paul was worried and hindered by them all his life. They had next to no missionary zeal, but they followed him and made mischief wherever they could. If we can fancy some modern sect that sends out no missionaries of its own, but delights to come in where better men have forced a passage, and upset their work by preaching their own crotchets, we get precisely the thing which dogged St. Paul. There was evidently a considerable body of these men in Rome. They preached Christ of "envy and strife," and only these three were large-hearted enough to take their stand by his side. It was a brave thing to do. Only those who have lived in an atmosphere of misconstruc tion can understand what a cordial the clasp of a hand or the word of sympathy is. These men were like the old soldier who clapped Luther on the shoulder on his way to the Diet of Worms with "Little monk! little monk! you are about to make a nobler stand to-day than we in all our battles have ever done. If your cause is just, and you are sure of it, go forward in God's name, and fear nothing." But the best comfort Paul could have was help in his work. He did not go about the world whimpering for sympathy. He was much too strong a man for that. He wanted men to come down into the trench with him, and shovel and wheel there till they had made in the desert a highway for the King. This is what these men did, and so were a comfort to him. He uses a half medical term, which, perhaps, he had caught from the physician at his elbow, which we might perhaps parallel by saying they had been a cordial to him — like a refreshing draught to a weary man, or some whiff of pure air stealing into a close chamber and lifting the curls from some hot brow. The true cordial for a true worker is that others get into the traces and pull by his side.

(

Jesus sent out His disciples by twos, for He knew that each would cheer his fellow. Service is usually best in companionships: he who works altogether alone will be in his temper either too high or too low, censorious or desponding. Two are better far than one; they not only accomplish twice the work, as we might have expected, but they frequently multiply their power seven times by their co operation. Happy are those wedded souls whose life of love to their Lord and one another is like the cluster on the staff, which they joyfully bear along! Happy those Christian companions who share each other's joys and sorrows, and so pass onward to the skies knit together as one man. Communication enriches, reticence impoverishes. Communion is strength, solitude is weakness. Alone, the fine old beech yields to the blast, and lies prone upon the sward; in the forest, supporting each other, the trees laugh at the hurricane. The sheep of Jesus flock together; the social element is the genius of Christianity. To find a brother is to find a pearl of great price; to retain a friend is to treasure up the purest gold. Between two upon a staff we find happiness. The monastic or hermit death-life is not our Master's beau ideal, but holy companionship is His chosen means for affording us help in service and advance in joy.

(C. H. Spurgeon.)

The house martin (Chelidon urbica), our common summer visitor to all parts of Europe, seems quite to understand that combination is strength. These birds possess some sort of intelligence with each other which enables them to combine their efforts to effect some desired purpose. Dupont de Nemours says — "I once saw a martin which had unfortunately, I know not how, caught its foot in the running knot of a thread, the other end of which was attached to a gutter of the College des Quatre Nations. Its strength being exhausted, it hung and cried at the end of the thread, which it raised sometimes by trying to fly away. All the martins of the great basin between the bridge of the Tuilleries and the Pont Neuf, and perhaps from a still greater distance, collected to the number of several thousands. They formed a cloud, all emitting cries of alarm and pity. After much hesitation and a tumultuous consultation, one of them invented a mode of delivering their companion, made the others understand it, and commenced its execution. All those that were within reach came in turn, as if running at the ring, and gave a peck to the thread in passing. These blows, all directed upon the same point, succeeded each other every second, or even still more frequently. Half an hour of this work was sufficient to cut through the thread, and set the captive at liberty." No union of men for a common purpose could more completely illustrate the truth that combination is strength.

(Scientific Illustrations.)

One of the company despatched a servant for a lute, and on its being brought it had lost tune, as happens to these instruments when exposed to the changes of the atmosphere. While he was tightening the strings, Gotthold's thoughts ran thus, "What is sweeter than a well-tuned lute, and what more delightful than a faithful friend who can cheer us in sorrow with affectionate discourse? Nothing, however, is sooner untuned than a late, and nothing is more fickle than a friend. The tone of the one changes with the weather, that of the other with fortune. With a clear sky and a bright sun you will have friends in plenty; but let fortune frown and the firmament be overcast, then they will prove like the strings of' the lute, of which you tighten ten before you find one which will bear the tension or keep the pitch."

When this church was being built I became acquainted with one of the carpenters — a plain man — who worked upon it, and I had many chats with him afterwards. That day, being a Christian (sometimes I am not one), when I met him, as he came down the street, I stopped and spoke to him, and shook hands with him. And giving me, as I noticed, a peculiar look, and keeping hold of my hand, he said, "Now, sir, you do not know how much good this does me." "What?" said

I. "Well, your speaking to me and shaking hands with me." Said he, "I shall go home to-night, and say to my wife, 'I met Mr. Beecher to-day:' Ah! 'she will say, 'what did he say?' and the children will look up too. And I will tell them, 'He stopped me and shook hands with me, and asked if I was getting along well:And they will talk about that for a week. You have no idea how much good it does a plain man to be noticed, and to be made to feel that he is not a nobody."

(H. W. Beecher. .)

Archippus, Aristarchus, Barnabas, Christians, Colossians, Demas, Epaphras, Justus, Luke, Marcus, Mark, Onesimus, Paul, TychicusColossae, Hierapolis, LaodiceaAristarchus, Aristar'chus, Barnabas, Barnabas's, Brother-prisoner, Commandments, Commands, Cousin, Fellow, Fellow-captive, Fellowprisoner, Fellow-prisoner, Greeting, Greetings, Greets, Instructions, Kind, Love, Marcus, Mark, Nephew, Orders, Prisoner, Receive, Received, Relation, Salute, Salutes, Saluteth, Sends, Sister's, Touching, Welcome1. He exhorts them to be fervent in prayer;
5. to walk wisely toward those who are not yet come to the true knowledge of Christ.
10. He salutes them, and wishes them all prosperity.

Colossians 4:10

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Colossians 4:7-14

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Colossians 4:10-18

     5328   greeting

Without and Within
'Them that are without.'--COL. iv. 5. That is, of course, an expression for the non-Christian world; the outsiders who are beyond the pale of the Church. There was a very broad line of distinction between it and the surrounding world in the early Christian days, and the handful of Christians in a heathen country felt a great gulf between them and the society in which they lived. That distinction varies in form, and varies somewhat in apparent magnitude according as Christianity has been rooted in …
Alexander Maclaren—Expositions of Holy Scripture

Thirtieth Day for the Holy Spirit with the Word of God
WHAT TO PRAY.--For the Holy Spirit with the Word of God "Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance."--1 THESS. i. 5. "Those who preached unto you the gospel with the Holy Ghost sent forth from heaven."--1 PET. i. 12. What numbers of Bibles are being circulated. What numbers of sermons on the Bible are being preached. What numbers of Bibles are being read in home and school. How little blessing when it comes "in word" only; what …
Andrew Murray—The Ministry of Intercession

Marcus, My Son
'... So doth Marcus, my son.'--1 Peter v. 13. The outlines of Mark's life, so far as recorded in Scripture, are familiar. He was the son of Mary, a woman of some wealth and position, as is implied by the fact that her house was large enough to accommodate the 'many' who were gathered together to pray for Peter's release. He was a relative, probably a cousin (Col. iv. 10, Revised Version), of Barnabas, and possibly, like him, a native of Cyprus. The designation of him by Peter as 'my son' naturally …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Name Above Every Name
'Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.'--ACTS ii. 36. It is no part of my purpose at this time to consider the special circumstances under which these words were spoken, nor even to enter upon an exposition of their whole scope. I select them for one reason, the occurrence in them of the three names by which we designate our Saviour--Jesus, Lord, Christ. To us they are very little more than three proper …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul

Prayer and Fervency
"St. Teresa rose off her deathbed to finish her work. She inspected, with all her quickness of eye and love of order the whole of the house in which she had been carried to die. She saw everything put into its proper place, and every one answering to their proper order, after which she attended the divine offices of the day. She then went back to her bed, summoned her daughters around her . . . and, with the most penitential of David's penitential prayers upon her tongue, Teresa of Jesus went forth …
Edward M. Bounds—The Necessity of Prayer

Twenty-Eighth Day that all God's People May Know the Holy Spirit
WHAT TO PRAY.--That all God's People may know the Holy Spirit "The Spirit of truth, whom the world knoweth not; but ye know Him; for He abideth with you, and shall be in you."--JOHN xiv. 17. "Know ye not that your body is a temple of the Holy Ghost?"--1 COR. vi. 19. The Holy Spirit is the power of God for the salvation of men. He only works as He dwells in the Church. He is given to enable believers to live wholly as God would have them live, in the full experience and witness of Him who saves …
Andrew Murray—The Ministry of Intercession

Author's Introduction,
In Which the Sources of This History Are Principally Treated A history of the "Origin of Christianity" ought to embrace all the obscure, and, if one might so speak, subterranean periods which extend from the first beginnings of this religion up to the moment when its existence became a public fact, notorious and evident to the eyes of all. Such a history would consist of four books. The first, which I now present to the public, treats of the particular fact which has served as the starting-point …
Ernest Renan—The Life of Jesus

We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly, …
Hugh Binning—The Works of the Rev. Hugh Binning

From John Yeardley's Conversion to the Commencement of his Public Ministry.
1803--1815. John Yeardley was born on the 3rd of the First Month, 1786, at a small farm-house beside Orgreave Hall, in the valley of the Rother, four miles south of Rotherham. His parents, Joel and Frances Yeardley, farmed some land, chiefly pasture, and his mother is said to have been famous for her cream-cheeses, which she carried herself to Sheffield market. She was a pious and industrious woman; but, through the misconduct of her husband, was sometimes reduced to such straits as scarcely to have …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over …
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Mental Prayer.
"Pray without ceasing."--1 Thess. v. 17. There are two modes of praying mentioned in Scripture; the one is prayer at set times and places, and in set forms; the other is what the text speaks of,--continual or habitual prayer. The former of these is what is commonly called prayer, whether it be public or private. The other kind of praying may also be called holding communion with God, or living in God's sight, and this may be done all through the day, wherever we are, and is commanded us as the …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our …
Lewis Bayly—The Practice of Piety

How the Gospels came to be Written
[Illustration: (drop cap B) Early Christian Lamp] But how did the story of the Saviour's life on earth come to be written? We have seen that many years passed before any one thought of writing it down at all. The men and women who had really seen Him, who had listened to His voice, looked into His face, and who knew that He had conquered death and sin for evermore, could not sit down to write, for their hearts were all on fire to speak. But as the years passed, the number of those who had seen Christ …
Mildred Duff—The Bible in its Making

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

"Be Ye Therefore Sober, and Watch unto Prayer. "
1 Pet. iv. 7.--"Be ye therefore sober, and watch unto prayer." We now come to consider the coherence and connexion these duties have one to another. First, Prayer is the principal part of the Christian's employment, and sobriety and watchfulness are subordinate to it. "Be sober, and watch unto prayer." (1.) Prayer is such a tender thing that there is necessity of dieting the spirit unto it. That prayer may be in good health, a man must keep a diet and be sober, sobriety conduces so much to its …
Hugh Binning—The Works of the Rev. Hugh Binning

The Parables Exemplified in the Early History of the Church.
"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end." We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles …
Edward Burbidge—The Kingdom of Heaven; What is it?

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