Notes on Colossians
From the Original 1599 Geneva Bible Notes
Col 1:1
1:1 Paul, an apostle of Jesus Christ by the {a} will of God, and Timotheus [our] brother,
(a) By the free bountifulness of God.
Col 1:2
1:2 To the saints and faithful brethren in Christ which are at {b} Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
(b) Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that faces toward Lycia and Pamphylia.
Col 1:3
1:3 {1} We give thanks to God and the {c} Father of our Lord Jesus Christ, praying always for you,
(1) He commends the doctrine that was delivered to them by Epaphras, and their readiness in receiving it.
(c) We cannot otherwise think of God to be our salvation, except that he is Christ's Father, in whom we are adopted.
Col 1:5
1:5 For the {d} hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
(d) For the glory that is hoped for.
Col 1:8
1:8 {2} Who also declared unto us your love in the {e} Spirit.
(2) He declares his good will towards them, telling them that they must not still remain at one place, but go on further both in the knowledge of the Gospel, and also in the true use of it.
(e) Your spiritual love, or your love which comes from the Spirit.
Col 1:9
1:9 For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of {f} his will in all wisdom and spiritual understanding;
Col 1:11
1:11 {3} Strengthened with all might, according to his glorious power, unto all patience and longsuffering with {g} joyfulness;
(3) The gift of continuance is not from us, but it proceeds from the power of God, which he freely gives us.
(g) It must not be unwilling, and as it were drawn out of us by force, but proceed from a merry and joyful mind.
Col 1:12
1:12 {4} Giving thanks unto the {5} Father, which hath made us meet to be partakers of the inheritance of the saints in {h} light:
(4) Having ended the preface, he goes to the matter itself, that is to say, to an excellent description (although it is but short) of complete Christianity, which is fitly divided into three treatises: for first of all he expounds the true doctrine according to the order of the causes, beginning from this verse to Col 1:12-21 . And from there he begins to apply the same to the Colossians with various exhortations to Col 1:22-2:6 . And last of all in the third place, even to Col 2:6-23 , he refutes the corruptions of true doctrine.
(5) The efficient cause of our salvation is only the mercy of God the Father, who makes us fit to be partakers of eternal life, delivering us from the darkness in which we were born, and bringing us to the light of the knowledge of the glory of his Son.
(h) In that glorious and heavenly kingdom.
Col 1:14
1:14 {6} In whom we have redemption through his blood, [even] the forgiveness of sins:
(6) The matter itself of our salvation is Christ the Son of God, who has obtained remission of sins for us by the offering up of himself.
Col 1:15
1:15 {7} Who is the image of the invisible God, {i} the firstborn of every creature:
(7) A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve.
(i) Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.
Col 1:16
1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] {k} thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
(k) He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.
Col 1:18
1:18 {8} And he is the head of the body, the church: who is the beginning, the {l} firstborn from the dead; that in all [things] he might have the preeminence.
(8) Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church.
(l) Who so rose again that he should die no more, and who raises others from death to life by his power.
Col 1:19
1:19 For it pleased [the Father] that in him should {m} all fulness dwell;
(m) Most plentiful abundance of all things pertaining to God.
Col 1:20
1:20 {9} And, having made peace through the blood of his cross, by him to reconcile {n} all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
(9) Now he teaches how Christ executed that office which his Father gave and commanded to him, that is, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile to his Father all men, both those who believed in the Christ to come, and were already under this hope gathered into heaven, as well as those who should upon the earth believe in him afterwards. And in this way justification is described by the apostle, which is one and the chiefest part of the benefit of Christ.
(n) The whole Church.
Col 1:21
1:21 {10} And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath {o} he reconciled
(10) Sanctification is another work of God in us by Christ, in that that he restored us (who hated God extremely and were wholly and willingly given to sin) to his gracious favour in such a way that he in addition purifies us with his Holy Spirit, and consecrates us to righteousness.
(o) The Son.
Col 1:22
1:22 In the body of his {p} flesh through death, to present you holy and unblameable and unreproveable in his sight:
(p) In that fleshly body, to show us that his body was not an unreal body, but a real one.
Col 1:23
1:23 {11} If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to {q} every creature which is under heaven; {12} whereof I Paul am made a minister;
(11) The second treatise of this part of the epistle, in which he exhorts the Colossians not to allow themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere else any other true Gospel.
(q) To all men: by which we learn that the Gospel was not confined to Judea alone.
(12) He gains authority for this doctrine by his apostleship, and takes a most sure proof of it, that is, his afflictions, which he suffers for Christ's name, to instruct the Churches with these examples of patience.
Col 1:24
1:24 Who now rejoice in my sufferings for {r} you, and fill up {s} that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:
(r) For our profit and benefit.
(s) The afflictions of the Church are said to be Christ's afflictions, by reason of that fellowship and knitting together that the body and the head have with one another. And this is not because there is any more need to have the Church redeemed, but because Christ shows his power in the daily weakness of his own, and that for the comfort of the whole body.
Col 1:25
1:25 {13} Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
(13) He brings another proof of his apostleship, that is, that God is the author of it, by whom also he was appointed especially as apostle for the Gentiles, to the end that by this means, that same might be fulfilled by him, which the Prophets foretold concerning the calling of the Gentiles.
Col 1:26
1:26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his {t} saints:
(t) Whom he chose to sanctify to himself in Christ. Moreover, he says that the mystery of our redemption was hidden since the world began, except that it was revealed to a few, who also were taught it extraordinarily.
Col 1:27
1:27 To whom God {u} would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
(u) In this way Paul restrains the curiosity of men.
Col 1:28
1:28 {14} Whom we preach, warning every man, and teaching every man in {x} all wisdom; that we may present every man perfect in Christ Jesus:
(14) He protests that he faithfully executes his apostleship in every place, bringing men to Christ only through the Lord's plentiful blessing of his labours.
(x) Perfect and sound wisdom, which is perfect in itself, and will in the end make those perfect who follow it.
Col 2:1
2:1 For I {1} 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 {a} face in the flesh;
(1) The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.
(a) Me, present in body.
Col 2:2
2:2 {2} That {b} their hearts might be comforted, being knit together in love, and unto all riches of the {c} full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
(2) He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.
(b) Whom, he never says.
(c) Of that understanding, which brings forth a certain and undoubted persuasion in our minds.
Col 2:3
2:3 In whom are hid all the treasures of {d} wisdom and knowledge.
(d) There is no true wisdom outside of Christ.
Col 2:4
2:4 {3} And this I say, lest any man should beguile you with {e} enticing words.
(3) A passing over to the treatise following, against the corruptions of Christianity.
(e) With a planned type of talk made to persuade.
Col 2:5
2:5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your {f} order, and the stedfastness of your {g} faith in Christ.
(f) The manner of your ecclesiastical discipline.
(g) Doctrine.
Col 2:6
2:6 As ye have therefore {h} received Christ Jesus the Lord, [so] walk ye in him:
(h) So then Christ does not depend upon men's traditions.
Col 2:8
2:8 {4} Beware lest any man {i} spoil you through philosophy and vain deceit, {5} after the tradition of men, {6} after the {k} rudiments of the world, {7} and not after Christ.
(4) He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.
(i) This is a word of war, and it is as much as to drive or carry away a spoil or booty.
(5) The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations.
(6) The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.
(k) Principles and rules, with which God ruled his Church, as it were under a schoolmaster.
(7) A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.
Col 2:9
2:9 {8} For in {l} him {m} dwelleth {n} all the fulness of the Godhead {o} bodily.
(8) A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.
(l) By these words is shown a distinction of the natures.
(m) This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.
(n) These words declare that the perfect Godhead is in Christ.
(o) The union of God and man, is substantial and essential.
Col 2:11
2:11 {9} In whom also ye are circumcised with the circumcision made without hands, in putting off the {p} body of the sins of the flesh by the circumcision of Christ:
(9) Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.
(p) These many words are used to show what the old man is, whom Paul in other places calls the body of sin.
Col 2:12
2:12 {10} {q} Buried with {r} him in baptism, {11} wherein also ye are risen with [him] through the faith of the operation of {s} God, who hath raised him from the dead.
(10) The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.
(q) See Ro 6:4 .
(r) So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.
(11) One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.
(s) Through faith which comes from God.
Col 2:13
2:13 {12} And you, being dead in your sins {13} and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
(12) Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.
(13) A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.
Col 2:14
2:14 {14} Blotting out the {t} handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
(14) He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?
(t) Abolishing the rites and ceremonies.
Col 2:15
2:15 [And] having spoiled {u} principalities and powers, he {x} made a shew of them openly, triumphing over them in {y} it.
(u) Satan and his angels.
(x) As a conqueror he made show of those captives, and put them to shame.
(y) That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.
Col 2:16
2:16 {15} Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:
(15) The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.
Col 2:17
2:17 Which are a shadow of things to come; but the {z} body [is] of Christ.
(z) The body as a thing of substance and physical strength, he sets against shadows.
Col 2:18
2:18 {16} Let no man beguile you of your reward in a voluntary {a} humility and worshipping of angels, {17} intruding into those things which he hath not seen, {18} {b} vainly puffed up by his fleshly mind,
(16) He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.
(a) By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.
(17) Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.
(18) Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.
(b) Without reason.
Col 2:19
2:19 {19} And not holding the {c} Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of {d} God.
(19) The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.
(c) Christ.
(d) With the increasing which comes from God.
Col 2:20
2:20 {20} Wherefore if ye be dead with Christ from the rudiments of the world, why, {e} as though living in the world, are ye subject to ordinances,
(20) Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.
(e) As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.
Col 2:21
2:21 {21} (Touch not; taste not; handle not;
(21) An imitation of these superstitious men, rightly expressing their nature and use of speech.
Col 2:22
2:22 {22} Which all are to perish with the using;) {23} after the commandments and doctrines of men?
(22) Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.
(23) The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.
Col 2:23
2:23 {24} Which things have indeed a shew of {f} wisdom in {g} will worship, and humility, and {h} neglecting of the body; not in any honour to the {i} satisfying of the flesh.
(24) The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.
(f) Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.
(g) From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.
(h) A graphic description of monasticism.
(i) Seeing they stand in meat and drink, in which the kingdom of God does not stand.
Col 3:1
3:1 If {1} ye then {2} be {a} risen with Christ, {3} seek those things which are above, where Christ sitteth on the right hand of God.
(1) Another part of this epistle, in which he takes occasion by reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him, after he has once set down the doctrine itself.
(2) Our renewing or new birth, which is accomplished in us by being partakers of the resurrection of Christ, is the source of all holiness, out of which various streams or rivers afterwards flow.
(a) For if we are partakers of Christ, we are carried as it were into another life, where we will need neither meat nor drink, for we will be similar to the angels.
(3) The end and mark which all the duties of Christian life aim at is to enter into the kingdom of heaven, and to give ourselves to those things which lead us there, that is, to true godliness, and not to those outward and physical things.
Col 3:2
3:2 Set your affection on things above, not on things on the {b} earth.
(b) So he calls that show of religion which he spoke of in the former chapter.
Col 3:3
3:3 {4} For ye are dead, {5} and your life is hid with Christ in God.
(4) A reason taken of the efficient causes and others: you are dead with regard to the flesh, that is, with regard to the old nature which seeks after all transitory things. And on the other hand, you have begun to live according to the Spirit; therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things.
(5) The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden. Yet nonetheless we have the beginnings of life and glory, the accomplishment of which lies now in Christ's and in God's hand, and will assuredly and manifestly be performed in the glorious coming of the Lord.
Col 3:5
3:5 {6} Mortify therefore your {c} members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
(6) Let not your dead nature be effectual in you any more, but let your living nature be effectual. Now the strength of nature is known by the desires. Therefore let the affections of the world die in you, and let the contrary desires which are spiritual, live. And he reckons up a great long list of vices, and their contrary virtues.
(c) The desires and lusts that are in us, are in this passage very properly called members, because the reason and will of man is corrupted, and uses them as the body uses its members.
Col 3:6
3:6 For which things' sake the wrath of God {d} cometh on the children of disobedience:
Col 3:9
3:9 Lie not one to another, {7} seeing that ye have put off the old man with his deeds;
(7) A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.
Col 3:10
3:10 And have put on the new [man], {8} which is renewed in {e} knowledge after the image of him that created him:
(8) Newness of life consists in knowledge which transforms man to the image of God his maker, that is to say to the sincerity and pureness of the whole soul.
(e) He speaks of an effectual knowledge.
Col 3:11
3:11 {9} Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
(9) He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God's word.
Col 3:12
3:12 {f} Put on therefore, as the elect of God, holy and beloved, {g} bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
(f) Put on in such a way, that you never put off.
(g) Those most tender affections of exceeding compassion.
Col 3:14
3:14 And above all these things [put on] charity, which is the {h} bond of perfectness.
(h) Which bonds and knits together all the duties that take place between men.
Col 3:15
3:15 And let the peace of God {i} rule in your hearts, to the which also ye are called in {k} one body; and be ye thankful.
(i) Rule and govern all things.
(k) You are joined together into one body through God's goodness, so that you might help one another, as fellow members.
Col 3:16
3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in {l} psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
(l) By "psalms" he means all godly songs which were written upon various occasions, and by "hymns", all such as contain the praise of God, and by "spiritual songs", other more special and artful songs which were also in praise of God, but they were made fuller of music.
Col 3:17
3:17 And whatsoever ye do in word or deed, [do] all in the {m} name of the Lord Jesus, giving thanks to God and the Father by him.
(m) Call upon the name of Christ when you do it, or do it to Christ's praise and glory.
Col 3:18
3:18 {10} Wives, submit yourselves unto your own husbands, as it is {n} fit in the Lord.
(10) He goes from precepts which concern the whole civil life of man, to precepts pertaining to every man's family, and requires of wives subjection in the Lord.
(n) For those wives do poorly, that do not set God in Christ before them in their love; but this philosophy does not know.
Col 3:19
3:19 {11} Husbands, love [your] wives, and be not bitter against them.
(11) He requires of husbands that they love their wives, and treat them gently.
Col 3:20
3:20 {12} Children, obey [your] parents in {o} all things: for this is well pleasing unto the Lord.
(12) He requires of children, that according to God's commandment they are obedient to their parents.
(o) In the Lord; and so it is expounded in Eph 6:1 .
Col 3:21
3:21 {13} Fathers, provoke not your children [to anger], lest they be discouraged.
(13) Of parents, that they are gentle towards their children.
Col 3:22
3:22 {14} Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
(14) Of servants, that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.
Col 3:24
3:24 Knowing that of the Lord ye shall receive the {p} reward of the inheritance: for ye serve the Lord Christ.
(p) Because you will have duly obeyed your masters, the time will come, that you will be changed from servants to sons, and you will know this for certain, which will be when you are made partakers of the heavenly inheritance.
Col 3:25
3:25 {15} But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
(15) He requires of masters, that being mindful how they themselves also will render an account before that heavenly Lord and Master, who will avenge wrongful deeds without any respect of masters or servants, they show themselves just and upright with fairness to their servants.
Col 4:2
4:2 {1} {2} Continue in prayer, and watch in the same with thanksgiving;
(1) He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations.
(2) Prayers must be continual and earnest.
Col 4:3
4:3 {3} Withal praying also for us, that God would open unto us a {a} door of utterance, to speak the mystery of Christ, for which I am also in bonds:
(3) Those who minister the word, must especially be entrusted to the prayers of the Church.
(a) An open and free mouth to preach the Gospel.
Col 4:5
4:5 {4} Walk {b} in wisdom toward them that are without, redeeming the {c} time.
(4) In all parts of our life, we ought to have good consideration even of those who are outside of the Church.
(b) Advisedly and cautiously.
(c) Seek occasion to win them, even though you lose something of your own by it.
Col 4:6
4:6 {5} Let your speech [be] alway with {d} grace, seasoned with {e} salt, that ye may know how ye ought to answer every man.
(5) Our speech and talk must be applied to the profit of the hearers.
(d) Fit for the profit of your neighbour.
(e) Against this is set filthy communication, as in Eph 4:29 .
Col 4:11
4:11 And Jesus, which is called Justus, who are of the circumcision. These {f} only [are my] fellowworkers unto the {g} kingdom of God, which have been a comfort unto me.
(f) Hence, Peter was not at that time in Rome.
(g) In the Gospel.
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