The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.

“Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.”

“"The salutation of me, Paul, with mine own hand." This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion. "Remember my bonds." Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear themselves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. "Grace be with you. Amen." "Remember my bonds. Grace be with you. Amen." He hath released their terror. For although their teacher be in bonds, yet "grace" releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned "from the presence of the council, rejoicing that, they were counted worthy to suffer dishonor for the Name." (Acts v. 41.) For both to suffer shame, and to be put in bonds, is indeed to be "counted worthy." For, if he that hath one whom he loveth, deemeth it gain to suffer aught for his sake, much rather then is it so to suffer for the sake of Christ.”

“Above he set down special teachings for each state of man; here he sets down what pertains to all, yet with respect to different persons. And first he shows how they ought to conduct themselves toward others; second, how others ought to conduct themselves toward them, at the place *what concerns me*, etc. Again, the first part is divided into two: first he shows how they ought to conduct themselves toward the apostle himself, their prelate; second, how toward others, especially unbelievers, at the place *in wisdom*. Concerning the first he does two things: first he urges them universally to pray; second, that they pray for him, at the place *praying*. Now prayer ought to have three qualities, namely that it be assiduous, grateful, and watchful. Assiduous — hence he says *being persistent in prayer*, that is, pray with perseverance. 1 Thess. 5:17: *pray without ceasing*, etc. Lk. 18:1: *it is necessary always to pray, and never to lose heart*. Likewise watchful, so that the mind not be weighed down; therefore it is added *watching*. 1 Pet. 4:7: *watch in prayers*, etc. Lk. 6:12: *he spent the night in prayer*, etc. Likewise grateful, that is, in thanksgiving — otherwise one does not merit new benefits, if one were ungrateful for those already received; hence there follows *in thanksgiving*. Phil. 4:6: *with thanksgiving*. 1 Thess. 5:18: *in all things give thanks*. Consequently he asks that they pray for him, saying *praying*, etc., because it is a debt that subjects pray for their prelates, since prelates guard them, and their good is the common good of all. 2 Thess. 3:1: *pray for us, that the word of the Lord may run*, etc. And this, that God may *open a door*, that is, the mouth, through which speech goes forth from the heart, and that God may give the grace of worthily uttering his word. In an opening, moreover, something great is signified. Matt. 5:2: *opening his mouth he taught them*, etc. And therefore he adds *to speak*. 1 Cor. 12:2: *it is the spirit that speaks mysteries*. And these I need, because on account of the word of Christ I suffer tribulations. Therefore it is to be prayed that I may be able to do so freely. 2 Tim. 2:9: *I labor even unto chains*. And in this manner, that he may *make it manifest*, that is, that he may disclose it, etc. There can be three impediments to the word: namely, either on account of fear, and therefore he says *in chains*; or on account of its loftiness, such that the hearers might not be able to understand it, and therefore he says *that I may make it manifest*; or on account of an unfitness of time or manner, and therefore he says *as I ought*. 1 Cor. 3:1: *I could not speak to you as to spiritual men*, etc. Lk. 12:42: *a faithful and prudent steward, whom*, etc. Consequently, when he says *in wisdom*, etc., he shows how they ought to conduct themselves toward outsiders, and first in conduct; second how in speech, at the place *your speech*. He says therefore *walk in wisdom* toward *those who are outside*, that is, unbelievers; *in wisdom*, that is, wisely. Wis. 7:28: *God loves no one except him who dwells with wisdom*, etc. And the reason for this is *redeeming*, etc. One redeems his own vexation when he gives up what is his by right, in order to avoid it. These men were being vexed by them; therefore he wants them to redeem it through wisdom. 1 Pet. 2:12: *having your conduct good among the Gentiles*, etc. Likewise he teaches, second, how they ought to conduct themselves in speaking. And first, that their speech be gracious; hence he says *let your speech always be in grace*. Ecclus. 6:5: *a gracious tongue abounds in a good man*. Second, that it be discreet; hence he says *seasoned with salt*. By salt is understood discretion: for through it every food that is seasoned is made savory, so every action without discretion is unsavory and disordered. Matt. 9: *have salt in yourselves, and have peace among yourselves*. And this *that you may know*, etc.: for one must answer the wise in one way, the foolish in another. Prov. ch. 26:4: *answer not a fool according to his folly, lest you become like him*, etc. 1 Pet. 3:15: *always ready to give satisfaction to everyone who asks you a reason*, etc. Then, when he says *what concerns me*, etc., he shows what others do toward them; and first he shows what those whom he sends to them do toward them; second, what those remaining with the apostle do, at the place *greets*. Now he sends to them a delegate, whom he first describes in three ways: first from love, calling him *most beloved brother*, namely through charity, which makes a man more precious than gold. Is. 13:12: *a man shall be more precious than gold, and a human being more than refined gold*, etc. Likewise from faith, hence he says *faithful in ministry*. 1 Cor. 4:2: *here now it is required among stewards that one be found faithful*. Likewise from humility, hence he says *and fellow servant*, namely in the carrying out of the ministry; but *in the Lord*, because a prelate ought to seek the advantage of those over whom he is set, and the honor of God. But for what purpose is he sent? That he may know the state of his subjects. Gen. 37:14: *go and see whether all things are well with your brothers and the flocks, and bring me word again of what is being done*, etc. 1 Kings ch. 17:18: *you shall visit your brothers to see whether they are doing well, and learn with whom they are placed*. Likewise that he may console. Rom. 1:11: *for I desire to see you, that I may impart to you some spiritual grace to strengthen you*, that is, to be consoled together with you, etc. And the Lord, sent by the Father, came for this purpose. Is. 61:2: *that I might console all who mourn*, etc. Likewise he describes his companionship with Onesimus, *who all the things that are done here*, etc. And your affairs to me, that I may correct them, and mine to you, that you may have an example. Then, when he says *greets*, etc., he shows how they are greeted by those remaining with the apostle, and the text is sufficiently clear. *Concerning whom you have received*, etc. Acts 13:5 it is said that when Paul and Barnabas were traveling together, a certain John Mark joined himself to them in such a way that afterward he departed and later returned again. And Paul indeed was unwilling to receive him, but Barnabas was willing. And therefore Paul withdrew from Barnabas. And on account of this the apostle wrote to the Colossians concerning Mark, that they should not receive him; but now, because he had turned back, he writes that they should receive him: and this is *you have received*, etc. Or, the brother of Barnabas, concerning whom you have received from Barnabas, etc. And *Jesus who is called Justus*, who indeed was a man of holy conduct, and therefore is called Justus. *Who are of the circumcision*, sent to preach the Gospel of Christ. Phil. 1:18: *For what does it matter? Provided that in every way, whether by occasion or by truth, Christ is proclaimed*. And thus he sets down first the Gentiles, second the Jews. *Epaphras, who is from among you*, etc., because he was an Asian. And to this end they greet you, *that you may stand perfect*. Jas. 1:4: *that you may be perfect also*, etc. *Full*, etc., that is, in all things which pertain to the will of God. Likewise he mentions Luke, who was not born of the Jews, as it seems, because he was an Antiochene, a physician by trade, whom he names specially, because he was a man of good authority in the Church on account of the Gospel which he wrote while the apostle was still living. Then he says *greet*, etc., he shows whom they should greet, and first how others of another church; second how those who are of their own, at the place *and that which is of the Laodiceans* — from which it is gathered that he wrote other epistles, namely this one which is mentioned here, that is, to the Laodiceans, and another one to the Corinthians, besides the first and the second: for in the first epistle, ch. 5, he says: *I wrote to you in an epistle, that you should not associate with fornicators*, etc. But there is a twofold reason why they are not in the canon: because their authority was not established, since perhaps they had been corrupted, and had perished in the churches. Or because they contained nothing other than what these do. And *say to Archippus* — this man was their prelate, and he instructs that they admonish him, saying: *see*, etc. 2 Tim. 4:5: *fulfill your ministry*. And indeed he then fulfills his ministry when he does that for which he received it. But it seems that it does not pertain to a subject to admonish a prelate, Ex. 19:24. It must be said that to argue and reproach irreverently is forbidden, but to admonish charitably is permitted, as Paul did Peter, Gal. 2:11. But why did he not write to the prelate? Because the prelate exists for the sake of the Church, and not the reverse. *The salutation*, etc. It was the apostle's custom to have someone else write the whole epistle, but at the end he would put something in his own hand — 2 Thess., last chapter, where he says: *the salutation is by my own hand, Paul's* — the same also here, lest they be deceived. And he says *be mindful*, etc., because he was in chains at Rome: for Jas. 5:10: *take as an example, brothers, the outcome of hardship and of long-suffering and of labor and of patience, the prophets who spoke in the name of the Lord*, etc. Heb., last chapter: *remember your leaders who have spoken to you the word of God, and considering the outcome of their conduct, imitate their faith*. Finally, concluding, he wishes them good, saying *grace*, etc. Jn. 1:17: *grace and truth came through Jesus Christ*: to whom be praise and glory, now and forever. Amen.”

“The salutation by the hand of me Paul,.... After his amanuensis had finished the epistle, he added his usual salutation to it with his own hand, to prevent all counterfeits and impositions, and that the churches to whom he wrote might be sure of the genuineness of his epistles; but before he added it to it, he either wrote with his own hand, or ordered to be written the following words, remember my bonds; this he says, partly that they might be animated to abide by the Gospel, for which, as he had told them before, Col 4:3 that he was in bonds; and partly to encourage them, by his example, patiently to endure what afflictions and persecutions soever they should meet with, for the sake of it; as also that they might be moved hereby, to remember him in their prayers, that, if it was the will of God, he might be released, and be yet further useful in preaching the Gospel; or however, that he might be supported in his bonds, and cheerfully bear them, and remain steadfast in his faith in Christ unto the end: and then follows the salutation, grace be with you, Amen; which is common to all his epistles, and well suits them; in which he so much displays the grace of God, as it is expressed in the Gospel; and which his heart was full of, and earnestly desired might be more largely manifested to, and bestowed upon the saints. This epistle is said to be written from Rome to the Colossians, by Tychicus and Onesimus; and though the subscriptions of the epistles are not always to be depended on, yet this seems to be right; that it was inscribed to the Colossians, there is no doubt; and that it was written from Rome is clear enough, since by several expressions it is plain that he was now a prisoner, and in bonds; and that it was sent by Tychicus and Onesimus is more than probable, from Col 4:7. Next: 1 Thessalonians Introduction”

“The salutation by the hand of me Paul - The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, Co1 16:21, and in Th2 3:17; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write. Remember my bonds - See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound. Grace be with you - May you still possess the favor and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one. Amen - This is omitted by the most ancient and correct MSS. The subscriptions, as usual, are various and uncertain: - The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus. The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac. To the Colossians. Ethiopic. In the Vulgate there is no subscription. The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. Arabic. Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. Coptic. The MSS. are not less various than the versions: To the Colossians. - That to the Colossians is completed; that to the Philippians begins. - That to the Colossians is finished; the First Epistle to the Thessalonians begins. - To the Colossians, from Rome. - Written to the Colossians from Rome. - Written from Rome by Tychicus, and Timotheus, and Onesimus. - Written by Paul and Timothy, and sent by Tychicus, and Onesimus. That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See Phi 2:19. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter. The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.”

“Paul's autograph salutation (so Co1 16:21; Th2 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds--Already in this chapter he had mentioned his "bonds" (Col 4:3), and again Col 4:10, an incentive why they should love and pray (Col 4:3) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (Col 2:1) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [ALFORD]. Grace be with you--Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Tit 3:15; Heb 13:25) Next: 1 Thessalonians Introduction”