King James Version
Colossians 4
18 verses with commentary
Masters and Slaves
Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
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Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. Paul addresses slaveholders, balancing servants' duties (3:22-25) with masters' responsibilities. "Give unto your servants that which is just and equal" (to dikaion kai tēn isotēta tois doulois parechesthe, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε) commands fair, equitable treatment—providing what's right and balanced, not exploiting power advantage.
"Knowing that ye also have a Master in heaven" (eidotes hoti kai hymeis echete Kyrion en ouranō, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ) provides accountability: earthly masters answer to heavenly Master who judges impartially (3:25). No earthly authority exempts from divine accountability. This radically limited masters' power and elevated slaves' dignity—both serve the same Lord, creating brotherhood transcending social hierarchy.
"Knowing that ye also have a Master in heaven" (eidotes hoti kai hymeis echete Kyrion en ouranō, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ) provides accountability: earthly masters answer to heavenly Master who judges impartially (3:25). No earthly authority exempts from divine accountability. This radically limited masters' power and elevated slaves' dignity—both serve the same Lord, creating brotherhood transcending social hierarchy.
Devoted to Prayer
Continue in prayer, and watch in the same with thanksgiving;
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Continue in prayer, and watch in the same with thanksgiving. Paul transitions to closing exhortations. "Continue in prayer" (tē proseuchē proskartereite, τῇ προσευχῇ προσκαρτερεῖτε) commands persistent prayer—not sporadic but sustained, devoted, steadfast intercession. Present imperative indicates ongoing action. "Watch in the same" (grēgorountes en autē, γρηγοροῦντες ἐν αὐτῇ) means staying alert, vigilant, spiritually awake during prayer, not mechanical or drowsy.
"With thanksgiving" (en eucharistia, ἐν εὐχαριστίᾳ) makes gratitude prayer's accompaniment. Thanksgiving prevents prayer from becoming mere petition list and maintains proper recognition of God's goodness. Vigilant, thankful prayer characterizes mature Christian life, maintaining spiritual alertness against complacency and maintaining grateful dependence on God's provision rather than entitled demanding.
"With thanksgiving" (en eucharistia, ἐν εὐχαριστίᾳ) makes gratitude prayer's accompaniment. Thanksgiving prevents prayer from becoming mere petition list and maintains proper recognition of God's goodness. Vigilant, thankful prayer characterizes mature Christian life, maintaining spiritual alertness against complacency and maintaining grateful dependence on God's provision rather than entitled demanding.
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:
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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. Paul requests personal prayer support. "Praying also for us" (proseuchomenoi hama kai peri hēmōn, προσευχόμενοι ἅμα καὶ περὶ ἡμῶν) asks Colossians to intercede for Paul's missionary team. Despite imprisonment, Paul prioritizes gospel advance, not personal comfort or release.
"That God would open unto us a door of utterance" (hina ho theos anoixē hēmin thyran tou logou, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου) requests opportunity to proclaim the gospel. "To speak the mystery of Christ" (lalēsai to mystērion tou Christou, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ) identifies message: Christ's person and work, especially Gentile inclusion. "For which I am also in bonds" (di' ho kai dedemai, δι' ὃ καὶ δέδεμαι) acknowledges his imprisonment's cause—proclaiming Christ brought persecution, yet Paul prioritizes continued witness over safety.
"That God would open unto us a door of utterance" (hina ho theos anoixē hēmin thyran tou logou, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου) requests opportunity to proclaim the gospel. "To speak the mystery of Christ" (lalēsai to mystērion tou Christou, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ) identifies message: Christ's person and work, especially Gentile inclusion. "For which I am also in bonds" (di' ho kai dedemai, δι' ὃ καὶ δέδεμαι) acknowledges his imprisonment's cause—proclaiming Christ brought persecution, yet Paul prioritizes continued witness over safety.
That I may make it manifest, as I ought to speak.
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That I may make it manifest, as I ought to speak. Paul specifies prayer request's content: "that I may make it manifest" (hina phanerōsō auto, ἵνα φανερώσω αὐτό)—that he might clearly reveal the mystery. Clarity matters; gospel proclamation requires comprehensible communication, not obscure religious jargon. "As I ought to speak" (hōs dei me lalēsai, ὡς δεῖ με λαλῆσαι) acknowledges obligation to speak faithfully, courageously, wisely.
The verb dei (δεῖ, "must/ought") indicates divine necessity—Paul must speak because God commissioned him. Faithful proclamation isn't optional for those called to ministry. This prayer request models missionary priorities: opportunity, clarity, courage, and faithfulness in gospel proclamation despite opposition or difficulty. Paul's concern was effective witness, not personal safety or comfort.
The verb dei (δεῖ, "must/ought") indicates divine necessity—Paul must speak because God commissioned him. Faithful proclamation isn't optional for those called to ministry. This prayer request models missionary priorities: opportunity, clarity, courage, and faithfulness in gospel proclamation despite opposition or difficulty. Paul's concern was effective witness, not personal safety or comfort.
Walk in wisdom toward them that are without, redeeming the time.
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Walk in wisdom toward them that are without, redeeming the time. Paul shifts to believers' witness to unbelievers. "Walk in wisdom" (en sophia peripateite, ἐν σοφίᾳ περιπατεῖτε) commands conducting life wisely. "Toward them that are without" (pros tous exō, πρὸς τοὺς ἔξω) means outsiders, non-Christians. Believers' conduct toward unbelievers requires special wisdom—maintaining holiness without self-righteous separation, engaging culture without compromise.
"Redeeming the time" (ton kairon exagorazomenoi, τὸν καιρὸν ἐξαγοραζόμενοι) literally means "buying up the opportunity." Kairos (καιρός) refers to strategic moment, opportune time. Believers must recognize and seize gospel opportunities, using time wisely since days are evil (Ephesians 5:16). This requires spiritual alertness, recognizing divine appointments in daily providence, and prioritizing eternal impact over temporal triviality.
"Redeeming the time" (ton kairon exagorazomenoi, τὸν καιρὸν ἐξαγοραζόμενοι) literally means "buying up the opportunity." Kairos (καιρός) refers to strategic moment, opportune time. Believers must recognize and seize gospel opportunities, using time wisely since days are evil (Ephesians 5:16). This requires spiritual alertness, recognizing divine appointments in daily providence, and prioritizing eternal impact over temporal triviality.
Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.
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Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. Paul focuses on Christian speech in evangelism. "Let your speech be alway with grace" (ho logos hymōn pantote en chariti, ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι) demands gracious communication—kind, winsome, attractive, not harsh or condemning. Grace characterizes content (gospel message) and manner (how it's communicated).
"Seasoned with salt" (halati ērtymenos, ἅλατι ἠρτυμένος) uses culinary metaphor: words should be flavorful, interesting, preserving, purifying like salt. Bland or rotten speech fails to engage; gracious, salty speech attracts attention and communicates effectively. "That ye may know how ye ought to answer every man" (eidenai pōs dei hymas heni hekastō apokrinestha, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι) indicates purpose: wise speech enables effective gospel response tailored to each person's unique situation and questions.
"Seasoned with salt" (halati ērtymenos, ἅλατι ἠρτυμένος) uses culinary metaphor: words should be flavorful, interesting, preserving, purifying like salt. Bland or rotten speech fails to engage; gracious, salty speech attracts attention and communicates effectively. "That ye may know how ye ought to answer every man" (eidenai pōs dei hymas heni hekastō apokrinestha, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι) indicates purpose: wise speech enables effective gospel response tailored to each person's unique situation and questions.
Final Greetings and Instructions
All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:
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All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord. Paul introduces Tychicus, letter carrier and personal representative. "All my state" (ta kat' eme panta, τὰ κατ' ἐμὲ πάντα) refers to Paul's personal circumstances. "Shall Tychicus declare" (gnōrisei hymin Tychikos, γνωρίσει ὑμῖν Τυχικός) indicates Tychicus would verbally supplement the written letter with personal details.
Three descriptions commend Tychicus: "beloved brother" (agapētos adelphos, ἀγαπητὸς ἀδελφός) emphasizes affection and spiritual kinship; "faithful minister" (pistos diakonos, πιστὸς διάκονος) stresses reliability in service; "fellowservant in the Lord" (syndoulos en Kyriō, σύνδουλος ἐν Κυρίῳ) indicates shared slavery to Christ. These commendations validate Tychicus's authority to represent Paul and encourage Colossians to receive him warmly.
Three descriptions commend Tychicus: "beloved brother" (agapētos adelphos, ἀγαπητὸς ἀδελφός) emphasizes affection and spiritual kinship; "faithful minister" (pistos diakonos, πιστὸς διάκονος) stresses reliability in service; "fellowservant in the Lord" (syndoulos en Kyriō, σύνδουλος ἐν Κυρίῳ) indicates shared slavery to Christ. These commendations validate Tychicus's authority to represent Paul and encourage Colossians to receive him warmly.
Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;
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Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts. Paul specifies Tychicus's dual purpose: "that he might know your estate" (hina gnō ta peri hymōn, ἵνα γνῷ τὰ περὶ ὑμῶν) and "comfort your hearts" (parakalesē tas kardias hymōn, παρακαλέσῃ τὰς καρδίας ὑμῶν). Tychicus would gather information about Colossae for Paul and provide pastoral encouragement to the church. This bidirectional ministry—reporting back and strengthening forward—exemplifies faithful pastoral service.
The verb parakaleō (παρακαλέω, "comfort/encourage") appears throughout Paul's letters, describing ministry of strengthening believers through truth, presence, and prayer. Tychicus's visit would assure Colossians of Paul's continued concern despite physical absence, encouraging them to remain faithful amid doctrinal challenges.
The verb parakaleō (παρακαλέω, "comfort/encourage") appears throughout Paul's letters, describing ministry of strengthening believers through truth, presence, and prayer. Tychicus's visit would assure Colossians of Paul's continued concern despite physical absence, encouraging them to remain faithful amid doctrinal challenges.
With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.
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With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. Paul introduces Onesimus, traveling with Tychicus. Onesimus was Philemon's runaway slave (Philemon 10-16), converted under Paul's ministry, now returning to Colossae. Paul's description—"faithful and beloved brother, who is one of you"—emphasizes Onesimus's Christian identity and Colossian origin, preparing the church to receive him as brother, not merely slave.
"They shall make known unto you all things which are done here" (panta hymin gnōrisousin ta hōde, πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε) indicates both Tychicus and Onesimus would update Colossae on Paul's situation. Including Onesimus in this ministry validated his transformation and Christian service. Paul's commendation would facilitate his reception despite his past offense as runaway slave.
"They shall make known unto you all things which are done here" (panta hymin gnōrisousin ta hōde, πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε) indicates both Tychicus and Onesimus would update Colossae on Paul's situation. Including Onesimus in this ministry validated his transformation and Christian service. Paul's commendation would facilitate his reception despite his past offense as runaway slave.
Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
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Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) Paul sends greetings from companions. Aristarchus, "my fellowprisoner" (ho synaichmalōtos mou, ὁ συναιχμάλωτός μου), shares Paul's imprisonment—whether literally imprisoned or metaphorically as prisoner of Christ's service (Romans 16:7). Aristarchus exemplifies sacrificial friendship, accompanying Paul through travels and trials (Acts 19:29; 20:4; 27:2).
Marcus (John Mark) receives special mention with relational identification: "sister's son to Barnabas" (Barnabas was Paul's former ministry partner). Mark had deserted Paul's first missionary journey (Acts 15:37-39), causing sharp contention between Paul and Barnabas. This greeting indicates reconciliation—Paul now commends Mark, showing restored relationship. The parenthetical instruction to receive Mark warmly suggests his coming visit required advance encouragement given past failures.
Marcus (John Mark) receives special mention with relational identification: "sister's son to Barnabas" (Barnabas was Paul's former ministry partner). Mark had deserted Paul's first missionary journey (Acts 15:37-39), causing sharp contention between Paul and Barnabas. This greeting indicates reconciliation—Paul now commends Mark, showing restored relationship. The parenthetical instruction to receive Mark warmly suggests his coming visit required advance encouragement given past failures.
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.
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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. Paul mentions Jesus Justus, otherwise unknown. "Which is called Justus" distinguishes him from Jesus Christ; Justus (Latin "righteous") was likely Roman name supplementing Hebrew name. "Who are of the circumcision" identifies these three (Aristarchus, Mark, Justus) as Jewish believers—"these only" indicates they alone among Jewish Christians actively supported Paul's imprisoned ministry.
"My fellowworkers unto the kingdom of God" (synergoi eis tēn basileian tou theou, συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ) describes shared labor for God's kingdom. "Which have been a comfort unto me" (hoitines egenēthēsan moi parēgoria, οἵτινες ἐγενήθησάν μοι παρηγορία) reveals these men's encouragement during Paul's imprisonment. Many Jewish Christians apparently abandoned or opposed Paul; these three remained faithful, providing crucial emotional and ministerial support.
"My fellowworkers unto the kingdom of God" (synergoi eis tēn basileian tou theou, συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ) describes shared labor for God's kingdom. "Which have been a comfort unto me" (hoitines egenēthēsan moi parēgoria, οἵτινες ἐγενήθησάν μοι παρηγορία) reveals these men's encouragement during Paul's imprisonment. Many Jewish Christians apparently abandoned or opposed Paul; these three remained faithful, providing crucial emotional and ministerial support.
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. labouring: or, striving complete: or, filled
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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. Paul returns to Epaphras, Colossae's apparent founder (1:7). "Who is one of you" (ho ex hymōn, ὁ ἐξ ὑμῶν) emphasizes his Colossian origin. "A servant of Christ" (doulos Christou Iēsou, δοῦλος Χριστοῦ Ἰησοῦ) identifies him as Christ's slave, devoted exclusively to His service.
"Always labouring fervently for you in prayers" (pantote agōnizomenos hyper hymōn en tais proseuchais, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς) describes intense intercessory prayer. Agōnizomenos (ἀγωνιζόμενος, "agonizing") pictures athletic striving or military combat—Epaphras wrestled in prayer for Colossae. His goal: "that ye may stand perfect and complete in all the will of God" (hina stathēte teleioi kai peplērophōrēmenoi en panti thelēmati tou theou, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ)—spiritual maturity and full assurance in God's will.
"Always labouring fervently for you in prayers" (pantote agōnizomenos hyper hymōn en tais proseuchais, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς) describes intense intercessory prayer. Agōnizomenos (ἀγωνιζόμενος, "agonizing") pictures athletic striving or military combat—Epaphras wrestled in prayer for Colossae. His goal: "that ye may stand perfect and complete in all the will of God" (hina stathēte teleioi kai peplērophōrēmenoi en panti thelēmati tou theou, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ)—spiritual maturity and full assurance in God's will.
For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.
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For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. Paul testifies to Epaphras's devoted ministry. "I bear him record" (martyrō gar autō, μαρτυρῶ γὰρ αὐτῷ) means "I testify concerning him"—Paul witnesses Epaphras's character and labor. "That he hath a great zeal" (hoti echei polyn ponon, ὅτι ἔχει πολὺν πόνον) literally "much labor/toil," describing intense, exhausting effort for others' spiritual good.
Epaphras's concern extended beyond Colossae to neighboring cities: Laodicea and Hierapolis, forming the Lycus Valley triangle. This regional ministry demonstrates comprehensive pastoral concern for entire area threatened by similar heresies. Faithful pastors don't limit care to immediate congregation but engage wider church health, recognizing gospel's corporate nature transcending local boundaries.
Epaphras's concern extended beyond Colossae to neighboring cities: Laodicea and Hierapolis, forming the Lycus Valley triangle. This regional ministry demonstrates comprehensive pastoral concern for entire area threatened by similar heresies. Faithful pastors don't limit care to immediate congregation but engage wider church health, recognizing gospel's corporate nature transcending local boundaries.
Luke, the beloved physician, and Demas, greet you.
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Luke, the beloved physician, and Demas, greet you. Paul mentions two more companions. "Luke, the beloved physician" (Loukas ho iatros ho agapētos, Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητός) identifies Luke by profession and affection. Luke authored the third gospel and Acts, documenting early Christianity with historical precision. His medical training possibly served Paul's chronic physical ailments. Luke's faithful companionship, especially during imprisonments, exemplifies loyal friendship.
"Demas" receives no descriptive commendation, just bare name. Later, Paul sadly reports: "Demas hath forsaken me, having loved this present world" (2 Timothy 4:10). Here, Demas still served alongside Paul, but his heart's trajectory toward apostasy may have already been discernible. Not all who start well finish well; spiritual consistency requires ongoing vigilance against worldly allurement.
"Demas" receives no descriptive commendation, just bare name. Later, Paul sadly reports: "Demas hath forsaken me, having loved this present world" (2 Timothy 4:10). Here, Demas still served alongside Paul, but his heart's trajectory toward apostasy may have already been discernible. Not all who start well finish well; spiritual consistency requires ongoing vigilance against worldly allurement.
Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
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Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. Paul sends greetings to Laodicean Christians seven miles from Colossae. "The brethren which are in Laodicea" likely formed house church or multiple house churches. "Nymphas" is individual believer (name's gender is uncertain—could be male Nymphas or female Nympha depending on manuscript tradition). "The church which is in his house" (tēn kat' oikon autou ekklēsian, τὴν κατ' οἶκον αὐτοῦ ἐκκλησίαν) indicates congregation meeting in this person's home.
House churches characterized early Christianity—believers lacked dedicated buildings and met in members' homes, typically the wealthiest member large enough to accommodate congregation. This created intimate, family-like fellowship but limited size (perhaps 30-50 people maximum per house church). House church pattern continued for three centuries until Christianity gained legal status and constructed buildings.
House churches characterized early Christianity—believers lacked dedicated buildings and met in members' homes, typically the wealthiest member large enough to accommodate congregation. This created intimate, family-like fellowship but limited size (perhaps 30-50 people maximum per house church). House church pattern continued for three centuries until Christianity gained legal status and constructed buildings.
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.
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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. Paul instructs letter circulation. "When this epistle is read among you" (hotan anagnōsthē par' hymin hē epistolē, ὅταν ἀναγνωσθῇ παρ' ὑμῖν ἡ ἐπιστολή) assumes public reading during church gathering—standard practice before widespread literacy or personal Bible ownership. "Cause that it be read also in the church of the Laodiceans" directs sharing this letter with neighboring congregation.
"That ye likewise read the epistle from Laodicea" (kai tēn ek Laodikeia s hina kai hymeis anagnōte, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε) mentions another letter, likely Paul's letter to Laodicea (now lost, unless it's Ephesians as some speculate). This mutual exchange ensured both churches received comprehensive apostolic instruction. The practice established precedent for circulating apostolic writings, eventually forming NT canon.
"That ye likewise read the epistle from Laodicea" (kai tēn ek Laodikeia s hina kai hymeis anagnōte, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε) mentions another letter, likely Paul's letter to Laodicea (now lost, unless it's Ephesians as some speculate). This mutual exchange ensured both churches received comprehensive apostolic instruction. The practice established precedent for circulating apostolic writings, eventually forming NT canon.
And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
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And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. Paul singles out Archippus for specific exhortation. "Say to Archippus" (kai eipate Archippō, καὶ εἴπατε Ἀρχίππῳ) delivers personal message through church. Archippus appears in Philemon 2 as "fellowsoldier," suggesting significant ministry role, possibly Colossae's pastor after Epaphras left, or leadership position facing discouragement or temptation to quit.
"Take heed to the ministry which thou hast received in the Lord" (blepe tēn diakonian hēn pareliabes en Kyriō, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ) commands careful attention to divinely assigned service. "That thou fulfil it" (hina autēn plērois, ἵνα αὐτὴν πληρο ῖς) urges completion—not starting well but finishing faithfully. Whatever discouragement, difficulty, or distraction Archippus faced, Paul calls him to persevere and complete his God-given ministry task.
"Take heed to the ministry which thou hast received in the Lord" (blepe tēn diakonian hēn pareliabes en Kyriō, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ) commands careful attention to divinely assigned service. "That thou fulfil it" (hina autēn plērois, ἵνα αὐτὴν πληρο ῖς) urges completion—not starting well but finishing faithfully. Whatever discouragement, difficulty, or distraction Archippus faced, Paul calls him to persevere and complete his God-given ministry task.
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. Written from Rome to Colossians by Tychicus and Onesimus.
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The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. Paul concludes with personal signature. "The salutation by the hand of me Paul" (ho aspasmos tē emē cheiri Paulou, ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου) indicates Paul personally wrote this closing, authenticating the letter (amanuensis likely wrote the body). "Remember my bonds" (mnēmoneuete mou tōn desmōn, μνημονεύετέ μου τῶν δεσμῶν) requests ongoing prayer and concern for his imprisonment.
"Grace be with you" (hē charis meth' hymōn, ἡ χάρις μεθ' ὑμῶν) pronounces benediction—appropriate conclusion for letter beginning with grace (1:2) and emphasizing Christ's sufficiency throughout. "Amen" (amēn, ἀμήν, "truly/so be it") seals the letter with affirmation. Grace opened and closes Paul's message: believers live, stand, and persevere by grace alone, through Christ alone, for God's glory alone.
"Grace be with you" (hē charis meth' hymōn, ἡ χάρις μεθ' ὑμῶν) pronounces benediction—appropriate conclusion for letter beginning with grace (1:2) and emphasizing Christ's sufficiency throughout. "Amen" (amēn, ἀμήν, "truly/so be it") seals the letter with affirmation. Grace opened and closes Paul's message: believers live, stand, and persevere by grace alone, through Christ alone, for God's glory alone.