Colossians 4:18

Col_4:18

The salutation of me, Paul

Words of farewell

Last words have in them a nameless touch of pathos.

They linger in the memory as a loved, familiar presence, soothe lifes sorrows, and exert upon the soul a strange fascination. As the years rush by, how rich in meaning do the words of dying lips become, as when Caesar said, sadly: And thou, Brutus! or when John Quincy Adams said: This is the last of earth; or Mirabeaus frantic cry for Music, after a life of discord; or George Washingtons calm statement: It is well; or Wesleys triumphant utterance: The best of all is, God is with us! And these closing words of the high-souled apostle, written from his prison, in the prospect of threatened death, carry with them a significance and tenderness which will be felt wherever this Epistle is read.

I. A personally inscribed salutation. The rest of the Epistle was dictated by the apostle to an amanuensis. He adds his own salutation not only as an expression of his love, but also as a mark of the authenticity of the document. It were worthy of the pencil of genius to pourtray the noble prisoner, whose right hand was linked to the left of his military jailor, tracing with tremulous fingers the final words to those for whose sake he was in bonds! How would the hand-writing of such a man be prized and venerated, and with what holy eagerness would his words be read and pondered!

II. A touching reminder. Remember my bonds. The apostle was in prison, not for any offence against the laws of God or man, but for the sake of the gospel. The Church of Christ in all ages has had abundant reason to remember with gratitude and praise the bonds of the great apostle, not only for the stimulating example of holy patience and dignified submission displayed under trying circumstances, but for his unspeakably precious literary work. The Epistle begins and ends with blessing; and between these two extremes lies a body of truth which has dispensed blessings to thousands, and is destined to bless thousands more. The benediction is short, but instinct with life, and laden with Divine beneficence. Grace is inclusive of all the good God can bestow, or man receive. Lessons:

1. Praise God for a well-authenticated Bible.

2. Praise God for the teachings of a suffering life.

3. Praise God for His boundless grace. (G. Barlow.)

Remember my bonds.

Chains

Being bound by a chain, Paul had to employ a secretary, and then at the close of the letter he would raise his own manacled hand, and add a few words of loving salutation. Under these circumstances his writing would be awkward and ill-formed. He looks at the: MS. He sees his friends work so neat, and his own writing disfiguring the MS. What will the Colossians think of this? They may regard it as an indication of carelessness. I will tell them the reason--my bonds. They will not misunderstand now. This is a small circumstance, but there is this in it: If the great apostle needed consideration, and had something which spoiled the perfection of his work, and which, being remembered, accounted for the imperfection, may it not he true of others also? We have all a chain of some kind.

I. How many chains there are that need to be remembered.

1. Temperament often hinders men from being and doing what others expect of them. Some are impulsive, others slow; some are irritable, others placid; some must work spasmodically, others are dogged; some are sanguine, others despondent. You see all this in the family circle, where you make allowance. You see it in the Church; remember it there.

2. The bondage of education, i.e., the training of a lifetime, leads to misunderstandings. One man has had a rough, and another a gentle, bringing up. They meet as brethren--the one hearty, the other reserved. The one thinks the other rude; the other thinks his brother cold. Yet both are equally friendly and loyal. What they want is to remember one anothers bonds.

3. Family ties are sometimes bonds. How many live in unsympathetic homes which restrain their better impulses, and act as a clog to their activities. How many have claims upon them of which others know nothing, and which make them appear parsimonious.

4. What a chain, too, is some forgiven sin. It hinders men from taking positions which others in ignorance would thrust upon them. Just such a sin barred David from building the Temple. There is a sense in which we should forget a mans past--in kindness; but there are times when we should remember it in love. It will thus account for much that is unaccountable.

II. How important it is that these bonds should be remembered. When a man is appointed to do some work in a public observatory, he is set to take some well-ascertained observations, that any deviation on his part from the average vision may be ascertained. And this deviation is called his personal difference, and is allowed for. If forgotten it would make his work useless. Something like this should be done by Christians. Allowance should be made for each mans personal difference. Our brothers chain should be remembered.

1. In justice to him. Otherwise we shall deem him less worthy than he is.

2. In justice to ourselves and to our faith. We cannot but believe more fully in the Saviour if we measure His influence, which we cannot do if we misjudge our brother.

3. In justice to the cause of Christ. So long as we forget our neighbours chain we shall misunderstand him, and so be unable to co-operate with him in Christian work.

III. There is a right and a wrong side to this memory.

1. Remember your brothers chain and this will make you more charitable in your judgments.

2. Remember only your own and it will make you petulant and sensitive.

3. Forget your own chain, then, but never that of others. (J. Ogle.)

The limitations of life

We have all our bonds and feel fettered somehow. Continually we discover that the realization of our aspirations, or the attainment of our purposes, is marred by some chain, even as the penmanship of Paul was made angular and irregular by his bonds. Thus we are each carrying about with us a chain, of which, so long as we are working within its limits, we may be largely unconscious, but which brings us to a stand the moment we have gone to its farthest length. The business man is bound to his counting-house by a cord which neither his God nor his conscience will allow him to break. The invalid is held down to her couch, and her devoted nurse is kept continually at the bedside of the sick one by a cord, which is not the less real because it is invisible, or the less powerful because its strands consist of love. The mother, wherever she goes, feels tugging at her heart the silken string that ties her to the cradle. The poor man is hampered by his poverty, and the servant has his service of God in some sort conditioned and qualified by the duties which he owes to his earthly master. We may find a few things suggested which may reconcile us to our bonds.

I. The apostles bonds were no disgrace to him.

1. His chain was the trophy of principle, and was more ornamental to him than the bracelets of our fashionable ladies are to them. He could not blame his own folly or wickedness for his present condition. It came to him when he was in the way of duty, and the consciousness of that was a support and solace to him all through.

2. But it is quite similar with our providential limitations. There is no disgrace in poverty or in sickness, provided only we have not brought it upon ourselves by our iniquity. The business man has no need to be ashamed of his attention to his counting-house. The mother cannot think that she is disgraced by the little ones that fill the nursery with their glee. And if there be anywhere on earth the human incarnation of that angel who ministered to our Lord in His anguish, it is to be found in the devoted nurse who tends the fevered sufferer. Let us not condemn ourselves if, because we are unavoidably called to the discharge of such duties, we cannot give ourselves to work in some department of Church activity.

3. But the tendency of much that is said nowadays is to make one dissatisfied with himself if he be not engaged in some ecclesiastical work. It is good to realize Wesleys idea, all at work, and always at work. But I have known a gentle heart well-nigh broken because a minister as good as declared that those who did not engage in a certain kind of work, were unworthy to be called Christians. But that quiet one was every day doing a kind of service for Christ which required far more self-denial, and one which she could not have neglected without sin. But the service of suffering is as well pleasing to God as is that of working. Holiness comes out in suffering as well as in working. And so, provided we maintain holiness within the limits of our chain, it is no disgrace to us that we cannot go beyond them.

II. Pauls bonds did hot prevent him from being useful.

1. No doubt Paul was sometimes saddened by the thought that his long imprisonment had kept him from missionary work, and yet in the long run he became convinced that his chain had really advanced the cause of Christ (Php_1:12-13).

(1) The soldier to whom he was chained was changed every four hours, so by embracing the opportunity of conversing with each of his guards Paul became instrumental in the conversion of many soldiers, and introduced the leaven of Christianity into the Roman army. My bonds in Christ are manifest throughout the praetorian guard, and in all other places. He came into contact with the lowest and the highest of the people, and was blessed in the salvation not only of the runaway slave Onesimus, but also of some of the inmates of Caesars household.

(2) It was at this time that he wrote his letters to the Philippians, Colossians, Ephesians, and Philemon; and who may estimate the results these Epistles have produced and are producing. Thus Paul was laid aside from personal activity for a time, in order that, through these letters, he might work for all time.

2. There is much in all this to stimulate and encourage us. How much the business man might accomplish for the Lord, if he were only to do with those who are brought into contact with him what Paul did with his soldier guardians! And is there on this earth any sanctuary so blessed as the sick chamber, where the pulpit is a couch of suffering, and the preacher is a patient, loving, gentle one who tries to bear all for Christ? It may seem a great hardship to the mother that she is kept by family cares from taking a share in any departments of active benevolence. But wait until that bright-eyed boy has grown up to be a godly man, or it may be a useful minister, and then she will have the satisfaction of knowing that the influence of her training is telling through him upon thousands of hearts. We never lose in the long run, even in the matter of usefulness, by giving ourselves to the nearest work, and to which we seem bound by a chain we cannot and dare not break. Another person can do as well in a mission school, but who, save she, can be a mother to her children. In the day of final apocalypse few things will surprise us more than the benefits which have sprung from the labours of some humble Christian who thought that she was doing nothing. Courage, then! You may be fettered, but He whom you serve is not bound.

III. Pauls bonds did not mar his happiness. When he was in the prison of Philippi he sang praises unto God, and we cannot but feel that he was speaking his own experience in his injunctions to that Church (Php_4:4-8). Nor is this all. In the Epistles of his first imprisonment there is an elevation of thought and a gladsome spirit which we hardly discover in any other. In any case his chain had not bound his heart. In the days of superstition men wore charms about them under the belief that they would thereby ensure themselves against disease. But no mere external appliance can keep sorrow from the soul. We must have Christ within to charm misery away. He giveth songs in the night. It is an easy thing to sing in the day of health and prosperity; but only Christ can make us sing in want and bondage.

IV. Pauls bonds did not lesson his reward. Opportunity is the measure of responsibility. He who sat over against the treasury pronounced the noblest eulogy over her who had cast into it the smallest coin--because in estimating her merit He remembered her bonds. He knew that her heart was larger than her means, and that she was lamenting all the time that she had not more to give. So He will give the same kindly consideration to the different providential hindrances with which we have to contend; and haply they, who through their lives have been regretting that they have done so little, may hear the unexpected encomium, He hath done what he could, He hath done more than they all. We are thoughtlessly apt to connect reward with activity; Christ has connected it with character, and that is indicated and strengthened by suffering and patience as well as work. Consciousness of limitation may make a man painfully conscious of the imperfections of the little he is able to do. It is not all I once planned to do. It was in my heart to make it much better! Master! Remember my bonds! And the appeal will not be made in vain, for the reply will come: Well done! enter thou into the joy of thy Lord. (W. M. Taylor, D. D.)

Bonds worn for Christ

We should not forget that we, too, are m some sort the prisoners of the Lord Jesus Christ, and ought to wear our bonds patiently in remembrance of Him. I saw lately in a sketch of the philosopher Morse, a simple incident that may help here to illustrate my meaning. In his early painting days, Morse went into the studio of Benjamin West, with whom he was a special favourite. That great artist was then engaged upon his famous picture of Christ Rejected, and after carefully examining his visitors hands, he said to him, Let me tie you with this cord, and place you there while I paint in the hands of the Saviour. So he stood still until the work was done, bound, as it were, in the Saviours stead. I can fancy that a strange thrill would pass through Morses breast as he thought of being, in any lowliest manner, identified thus directly with the Lord. But that was only in a picture. In the sternly real life of every day, however, we are each in some way bound by a chain in the Redeemers stead, as representing Him on earth; let us see to it, therefore, that we wear it as meekly and as bravely as He wore that wherewith for our sakes He was fastened to the lictors stake. Thus again we come to that cross whereon for us the Saviour died, and find in it a motive strong enough to induce us to bear anything, or do anything. (W. M. Taylor, D. D.)

Bonds no hindrance to happiness

As I was writing there broke upon my ears the song of a canary bird hanging in the room overhead. Its trilling notes were not a whit less joyous than those which I have often heard rained down from the infinite expanse of heaven by the little skylark of my native land. In spite of its cage that tiny warbler sings, and when its young mistress goes to speak to it, there is a flutter of joy in its wings, as with ruffled neck and chattering gladness it leaps to bid her welcome. So let us accept our bonds, whether of poverty, or weakness, or duty, as the bird accepts its cage. You may cage the bird, but you cannot cage its song. No more can you confine or restrain the joy of the heart which, accepting its condition, sees God in it and greets Him from it. To fret at our circumstances will not improve them; but it wilt make us worse ourselves. On the other hand, the way to get the most happiness out of life is to carry Christ continually in our hearts. (W. M. Taylor, D. D.).

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3. Closing words

(Col_4:18)

18The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.12

EXEGETICAL AND CRITICAL

Col_4:18. The salutation by the hand of me Paul.—Exactly like 1Co_16:21; 2Th_3:17. Comp Gal_6:11. Bengel: “This verse Paul adds with his own hand, acknowledging what precedes as his own.” The clause results rather from the Apostle’s wish to add a word with his own hand, than, as Bleek supposes, from the wish of the Church to receive at least a few autograph words, to which he has acceded.

Remember my bonds—especially in praying. [“Every limitation is unwarranted” (Meyer).—R.] “My” is emphatic; he is more concerned about the preservation of his person in triumphant fellowship with the Lord, for His sake and that of His Church, than for release or the alleviation of his imprisoned condition. It is a final exhortation, touching in its simplicity, not a request for assistance (Heinrich). [The connexion between the autographic salutation and the exhortation must not be overlooked. It was the chain itself, linking his right hand to the soldier, rendering it difficult for him to write to those for whose sake he was in bonds. How natural to add, especially to these Gentile converts: “Remember my bonds.” See Alford, Ellicott, Smith’s Dictionary Antiq., Catena.—R.]

Grace be with you.—“Grace,” simply as Eph_6:24; 1Ti_6:21; 2Ti_4:22; Tit_3:15; Heb_13:25. “With you” (μεθ’ ὑμῶν), also as 2Ti_4:22. The grace of God communicated in Christ is externally and internally with Christians.

DOCTRINAL AND ETHICAL

1. More depends upon inner preservation of the person from fall and weakness than upon external deliverance from earthly distress.

2. From those who stake body, goods and life on the cause of the Kingdom of God, blessing in word and deed is to be experienced; they bless, having more than a benediction.

3. To such the Church not only owes gratitude and grateful thought, but can alford them joy and strength. So much depends on living communion with its reciprocal results.

HOMILETICAL AND PRACTICAL

[Wordsworth:—St. Paul’s bonds were providential. If he had been continually moving from place to place in missionary journeys, the Church might perhaps have never possessed this Epistle. She therefore has good cause to remember his bonds with thankfulness. The word of God here written is not bound. The fact that this Epistle was written by him in this state of durance and restraint, and yet designed to minister comfort to others, and that it has never ceased to cheer the Church of Christ, is certainly one which is worthy of everlasting remembrance.—R.]

Footnotes:

[12] Col_4:18.—Ἀμήν is wanting in א. A. B. C. F. G. and other. It was afterwards added in א.; and is found in D. E. K. L

The subscription in א. reads πρὸς Κολοσσαεῖς. others supplement it: ἀπὸ Ῥώμης (A.), ἐγράφη ἀπὸ Ῥώμης (B.2), ἐπληρώθη, ἄρχεται πρὸς Φιλιππηνσίους (D. E.), ἐτελέσθη πρὸς Κολοσσαεῖς, ἄρχεται πρὸς Θεσσαλονικαίονς πρώτη (F. G.). [Rec.: πρὸς Κολοσσαεῖς ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ καὶ Ὀνησίμο. The most accurate of all these spurious subscriptions.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

4:18 Here is my greeting in my own handwriting—Paul: Like most ancient letters, Colossians was probably dictated by Paul to a scribe, or amanuensis, who would have been trained to write neatly and compactly. As a way of authenticating the letter, Paul added his own handwritten greeting at the end (cp. Paul’s comment in 2 Thes 2:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 4:18. Ὁ ἀσπασμὸς, the salutation) Paul adds this verse with his own hand, acknowledging that all which goes before, proceeded from himself.—μνημονεύετε, be mindful) especially in prayer, Col 4:3.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_4:18. Conclusion written with his own hand; comp. 2Th_3:17. See on 1Co_16:21.

Be mindful for me of my bonds, a closing exhortation, deeply touching in its simplicity, in which there is not a mere request for intercession (Col_4:3), or a hint even at the giving of aid, but the whole pious affection of grateful love is claimed, the whole strength of his example for imparting consolation and stedfastness is asserted, and the whole authority of the martyr is thrown into the words. Every limitation is unwarranted. Τοῦτο γὰρ ἱκανὸν εἰς πάντα αὐτοὺς προτρέψασθαι, καὶ γενναιοτέρους ποιῆσαι πρὸς τοὺς ἀγῶνας· ἄρα καὶ οἰκειοτέρους αὐτοὺς ἐποίησε καὶ τὸν φόβον ἔλυσεν, Oecumenius, comp. Chrysostom.

ἡ χάρις] κατʼ ἐξοχήν: the grace of God bestowed in Christ. Comp. 1Ti_6:21; 2Ti_4:22; Tit_3:5. Comp. on Eph_6:24.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 4:18 . τῇ ἐμῇ χειρὶ : the rest of the letter would be written by an amanuensis. As he writes, his chain, fastened on his left hand, would impress itself on his notice. Hence the touching request “Remember my bonds,” which may bear the special sense “remember in your prayers”. ἡ χάρις μεθʼ ὑμῶν : so without any defining addition in Ephesians , 1 and 2 Tim. It is not so in the earlier letters, but neither is it so in Phil. (or Titus).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. 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, 1Co 16:21, and in 2Th 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 favour 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. AETHIOPIC.

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 Php 2:19. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter. Col 4:8; Col 4:9

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.

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In the note on "Col 4:16", I promised to subjoin what is called the Epistle to the Laodiceans: I give it here from the best copies, and add a literal translation, that the curious, whether learned or unlearned, may have what some have believed to be authentic, and what has doubtless existed, in one form or other, from a very remote antiquity.

EPISTOLA PAULI APOSTOLI AD LAODICENSES,

1. Paulus, Apostolus, non ab hominibus, neque per hominem, sed per Jesum Christum. Fratribus qui estis (sunt) Laodiceae. 2. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. 3. Gratias ago Christo per omnem orationem meam, quod permanentes estis, et perseverantes in operibus bonis, promissionem expectantes in die judicii. 4. Neque disturbent (deficiunt) vos quorumdam vaniloquia insimulantium veritatem (insanientium) ut vos avertant a veritate evangelii, quod a me praedicatur. 5. Et nunc faciet Deus, ut qui sunt ex me ad perfectionem veritatis evangelii sint deservientes, et benignitatem operum facientes quae sunt salutis vitae aeternae. 6. Et nunc palam sunt vincula mea, quae patior in Christo; in quibus laetor et gaudeo. 7. Et hoc mihi est ad salutem perpetuam, quod (ipsum) factum est in orationibus vestris, et administrante Spiritu Sancto, sive per vitam, sive per mortem. 8. Est enim mihi vivere vita in Christo, et mori gaudium (et lucrum.) 9. Et ipse Dominus noster in vobis faciet misericordiam suam, ut eandem dilectionem habeatis; et sitis unanimes. 10. Ergo, dilectissimi, ut audistis praesentiam Domini, ita sentite (retinete) et facite in timore; (Domini;) et erit vobis vita in aeternum: 11. Est enim Dominus qui operatur in vobis: 12. Et facite sine peccato quaecunque faeitis, (sine reatu,) et quod est optimum. 13. Dilectissimi, gaudete in Domino Jesu Christo, et cavete omnes sordes (sordidos) in omni lucro. 14. Omnes petitiones vestrae sint palam apud Deum. 15. Estote firmi in sensu Christi et quae integra, et vera, et pudica, et casta, et justa, et amabilia sunt, facite. l6. Et quae audistis, et accepistis, in corde retinete; et erit vobis pax. 17. Salutant vos omnes sancti. 18. Salutate omnes fratres in osculo sancto. l9. Gratia Domini nostri Jesu Christi cum spiritu vestro. Amen. 20. Et hanc facite legi Colossensibus; et eam quae est Colossensium vobis.

Ad Laodisenses scripta fuit e Roma, per Tychieum et Onesimum.

THE EPISTLE OF PAUL THE APOSTLE TO THE LAODICEANS.

1. Paul, an apostle, not from men, nor by man, but by Jesus Christ, to the brethren which are in Laodicea. 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ. 3. I give thanks to Christ in all my prayers, that ye continue and persevere in good works; waiting for the promise in the day of judgment. 4. Be not troubled with the vain speeches of certain who pretend to the truth, that they may draw away your hearts from the truth of the Gospel which was preached by me. 5. And may God grant that those who are of me, may be led forward to the perfection of the truth of the Gospel, and perform the benignity of works which become the salvation of eternal life. 6. And now my bonds are manifest, which I suffer in Christ, and in them I rejoice and am glad. 7. And this shall turn to my perpetual salvation, by means of your prayers and the assistance of the Holy Spirit, whether they be for life or for death. 8. For my life is to live in Christ; and to die will be joyous. 9. And may our Lord himself grant you his mercy, that ye may have the same love, and be of one mind. 10. Wherefore, my beloved, as ye have heard of the coming of the Lord, so think and act in the fear of the Lord, and it shall be to you eternal life. 11. For it is the Lord that worketh in you. 12. Whatsoever you do, do it without sin, and do what is best. 13. Beloved, rejoice in the Lord Jesus Christ, and beware of filthy lucre. 14. Let all your prayers be manifest before God. 15. And be firm in the sentiments you have of Christ. And whatsoever is perfect, and true, and modest, and chaste, and just, and amiable, that do. 16. And whatsoever ye have heard and received retain in your hearts, and it shall tend to your peace. 17. All the saints salute you. 18. Salute all the brethren with a holy kiss. 19. The grace of our Lord Jesus Christ be with your spirit. Amen. 20. And cause this epistle to be read to the Colossians; and that to the Colossians to be read to you.

To the Laodiceans, written from Rome, by Tychicus and Onesimus.

Such is the composition which pretends to be the Epistle of Paul the Apostle to the Laodiceans, and of which I have endeavoured to give a literal version; though even with the assistance of the various readings of the Anjou MS., which I have included in brackets, I found this difficult, so as to preserve any sense. Elias Hutter has published it after the Epistle to the Colossians, as if it were the genuine production of the apostle to whom it was attributed; and has taken the pains to exhibit it in twelve languages, viz.: Syriac, Hebrew, Greek, Latin, German, Bohemian, Italian, Spanish, French, English, Danish, and Polish. All, the Latin excepted, appear to be of his own composing. To criticise them would be lost labour; the Greek is too bald to be the production of any remote age, and as to the English, no Englishman can understand it. The editor deserves the strongest reprehension, because he has associated it with the genuine epistles of St. Paul, without a single note of its spuriousness.

As to its being a work of St. Paul, little or nothing need be said; its barrenness of meaning, poverty of style, incoherency of manner, and total want of design and object, are a sufficient refutation of its pretensions. It is said to be the work of some heretics of ancient times: this is very unlikely, as there is no heresy, ever broached in the Christian Church, that could derive any support from any thing found in this epistle. It is a congeries of scraps, very injudiciously culled, here and there, from St. Paul's epistles; without arrangement, without connection, and, as they stand here, almost without sense. It is a poor, wretched tale, in no danger of ever being denominated even a cunningly devised fable. It should keep no company but that of the pretended Epistles of Paul to Seneca, to which I have in other cases referred, and of which I have given my opinion.

Should it be asked: "Why I have introduced it here?" I answer: To satisfy the curious reader, and to show how little ground there is for the opinion of some, that this epistle is of any importance; and to prove how miserably forgery itself succeeds when it endeavours to add to or corrupt the word of God. The sacred writings are of such a peculiar character that it is utterly impossible to imitate them with any kind of success. They bear, deeply impressed, the seal of infinite wisdom - a seal which no human art can counterfeit. This is the criterion by which the spurious gospels and apocryphal writings in general have been judged and detected; and this heavenly stamp, under the care of Divine Providence, will continue to be their chief preservative, as long as the sun and moon shall endure.

Finished correcting for a new edition, Dec. 16th, 1831. - A. C.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) The salutation by the hand of me Paul.—Comp. 2Th_3:17, “The salutation by the hand of me Paul, which is the token in every Epistle.” This invariable autograph salutation was “Grace be with you” in various forms, from the brevity of the text here to the fulness of 2Co_1:2, which has become the universal Christian blessing. In different epistles it is associated with different phrases of blessing; or charge. Thus we read in 1Co_16:22, “If any man love not the Lord Jesus Christ, let him be anathema.” In the Epistle to the Galatians the autograph conclusion is expanded into a long postscript (Gal_6:11-18). This may have been the case in the cognate conclusion (2 Corinthians 10-13) of the Second Epistle to the Corinthians, possibly from the words, “Now I Paul myself,” &c. Here there is the simple and touching addition—

Remember my bonds.—In what spirit they were to be remembered we may gather from Eph_3:13; Eph_6:20; Php_1:13; Php_2:17. St. Paul evidently does not disdain to use his captivity as an appeal for sympathy (see Phm_1:9); but mainly he dwells on it as a “glory” both to himself and to his converts. In both these different aspects it may be that he regarded it himself, according as he looked upon it “after the flesh” in the natural feeling of humanity, or “after the spirit,” in the higher power of the grace of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. Farewell

18. The salutation by the hand of me Paul] Here he takes the pen from the amanuensis (see Rom_16:22), and writes the final words in autograph.—In 2Th_3:17 (“so I write”) this is evidently done to warrant the authenticity of the letter. And see another reason, Phm_1:19. But obviously it might be done habitually at the close of Epistles, for reasons only of care and affection; they would always value “his own hand.”—The “script” of St Paul seems to have been large and laboured; see Gal_6:11; where render “in what large letters I have written.” (He seems to have written that Epistle all in autograph.)

Remember my bonds] The chain would drag and rattle as he took the pen. See note on Col_4:3 above.

Their “remembrance” would be shewn in love, in intercession, and above all in fidelity to the Gospel for which their Apostle rejoiced to suffer.

Grace be with you] This short benediction occurs elsewhere only at the close of 1 Tim., 2 Tim. As Lightfoot suggests, the more definite and developed phraseology, “The grace of our Lord Jesus Christy, &c.,” might in these later days of St Paul’s ministry “pass without saying.”

On the meaning of “grace,” see note on Col_1:2 above.

Amen] The evidence for omission here is considerable. See our note on Eph_6:24.

The Subscription

Written &c.] Lit., To the Colossians it was written from Rome, by means of Tychicus and Onesimus. So in the Textus Receptus. Of other forms some omit “To the Colossians”; some add, at the end, “and Timotheus.” In our oldest mss. the form is the same as that of the Title (see note there): To (the) Colossians, or Colassians.

The Subscriptions (to St Paul’s Epistles), in their longer form (as in the A.V.) are ascribed to Euthalius, a bishop of the fifth century, and thus to a date later than the earliest extant mss. (See Scrivener, Introd. to the Criticism of the N.T., ed. 1883, p. 62.)

The Subscription here is obviously true to fact, as are those appended to Rom., Eph., Phil., Philem., 2 Tim. Other Subscriptions are either (1 Cor., Gal., 1 Tim.) contradictory to the contents of the respective Epistles, or (Thess., Tit.) difficult to reconcile with them.

In philanthropy as in science there are three stages—the prelude, the epoch, and the sequel. The prelude is a period of aspiration, and half-blind guesses. The epoch brings the expression of the truth to its highest point. In the sequel, the principle, once fixed in words, is extended and developed in practice. It would be no difficult task to apply the analogy to the influence of Christianity on slavery. As far as the Epistle to Philemon is concerned, the epoch has come.

Bp Alexander, in The Speaker’s Commentary.

We are all the Lord’s Onesimi.

Luther.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 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.

Ver. 18. Remember my bonds] To pray for me, and minister to me, &c. This he here inserteth as his last charge, that they may the better remember and practise it. Something we should leave with those we love that may stick by them, and stand them instead when we are gone or have done with them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The salutation by the hand of me Paul - Probably the rest of the Epistle was written by an amanuensis. As was his custom, Paul affixed his own hand to it in the form of a salutation; compare the 1Co 16:21 note; 2Th 3:17 note.

Remember my bonds - Also evidently written by his own hand, to make the injunction more impressive; compare the notes at Heb 13:3. The meaning is, that they should not forget him in his confinement. They should remember that he was suffering on their account (Notes, Col 1:24), and that he was entitled to every expression of sympathy and love.

Grace be with you - Notes, Rom 16:20.

The subscription to this Epistle is undoubtedly correct. See the Introduction.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The salutation by the hand of me Paul: the apostle having them on his heart, and here (as elsewhere) likely having used an amanuensis to pen the body of his Epistle, to prevent fraud and forgery he doth subscribe his salutation and apostolical benediction with his own hand, which was well known, Rom 16:22; 1Co 16:21; Gal 6:11; 2Th 2:2; 3:17; Phm 1:19.

Remember my bonds; importuning them to be very mindful of his imprisonment in their prayers, Col 4:3; Heb 13:3, imitating his constancy and patience if called to suffer; see Phi 1:14; his sufferings being an excellent seal to the truth of his gospel, and his ardent affection to them and other Gentiles, for whose sake he was in bonds.

Grace be with you; then earnestly praying that the special grace and favour of God the Father in the Lord Jesus Christ might be ever present with them: see Rom 16:24; 1Co 16:23,24; Php 4:23. In testimony of the reality of his desire, and assurance to be heard, he concludes (as elsewhere) with

Amen.

(Written from Rome to the Colossians by Tychicus and Onesimus.)

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. The hand of me Paul—Thus far an amanuensis had written at his dictation. The apostle undertakes to affix his own autograph, and as the chain on his right hand moves over the parchment as he writes, the thought seems to occur that his chain and his imprisonment are for the sake of that precious gospel which is so grandly set forth in the epistle. A sentence more pregnant with meaning than remember my bonds, he could hardly have found. It is a touching appeal to the deepest sympathy of his brethren for himself, and to their undying fidelity to the gospel for which he was joyfully suffering so much.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The salutation with mine own hand of Paul (2Th_3:17, 2Th_3:18; 1Co_16:21-24; Gal_6:11-18) So the apostle appends his authenticating signature to the letter, written, as usual, by his amanuensis, himself inscribing these last words (see parallel passages). The Epistle to Philemon he appears to have penned himself throughout. (Phm_1:19) Remember my bonds (Col_1:24 Phm_1:9, 13 Eph_3:1, 13 4:10 6:20; 2Ti_2:9) This pathetic postscript is thoroughly characteristic. (comp. Gal_6:17) Grace be with you; literally, the grace. (comp. Col_3:16) The apostle"s final benediction in all his Epistles; here in its briefest form, as in 1 and 2 Timothy. In the Ephesian benediction "grace" is also used absolutely. 2Co_13:14 gives the formula in its full liturgical amplitude.

Autograph salutation.

salutation of me, Paul, with mine own hand. Remember my bonds. Grace be with you.

I THE AUTOGRAPH WAS TO ATTEST THE AUTHENTICITY OF THE EPISTLE.

II THE REFERENCE TO HIS IMPRISONMENT WAS TO BESPEAK, NOT ONLY THEIR SYMPATHY, BUT THEIR INCREASED INTEREST IN THE GOSPEL. "He who is suffering for Christ has a right to speak on behalf of Christ.

III HIS PARTING WORD IS, "GRACE BE WITH YOU." He has exalted God"s grace. He prays that the Colossians should not lose the grace they had received, that it should abide with them for ever, as the spring of power, holiness, and fidelity to truth. T.C.

Remember my bonds.

St. Paul"s occasional references to his bonds are never thrust forward in the spirit of the histrionic martyr and never expressed in a murmuring tone, but they evince the irksome restraints under which he laboured, and they give a certain pathos to his entreaties. To be always chained to a soldier, possibly one of rude and coarse manners, must have been peculiarly distressing to a man of sensitive, refined disposition like St. Paul. Feeling the burden of his bonds, the apostle prays his readers to remember them.

I REMEMBER THEM IN SYMPATHY. It is something to know that friends are feeling with us, when they can do nothing directly to remove the cause of trouble. The lowliest may help the greatest by his sympathy. An apostle seeks the sympathy of obscure Christians. Christ looked for the support of his disciples" sympathy in the hour of his greatest agony, and had the last drop of his bitter cup in the failing of that sympathy. (Mat_26:40)

II REMEMBER THEM IN PRAYER. When we cannot work for our brother"s release from trouble, we may pray. With all the power of Rome at his back, Nero cannot prevent the feeble Christians from having recourse to the mighty weapon of prayer. Let us beware of a selfish narrowness of sympathy in prayer. There are always many calls for prayers of intercession. Very touching is the ancient prayer that has come down to us from the dark ages of persecution, and is presented in the so-called "Divine Liturgy of St. James:" "Remember, O Lord, Christians sailing, travelling, sojourning in strange lauds; our fathers and brethren, who are in bonds, prison, captivity, and exile; who are m mines, and under torture, and m bitter slavery.

III REMEMBER THEM IN GRATITUDE. St. Paul was suffering for the gospel. The real cause of his imprisonment was the persecution of the Jews, who were more bitter to his liberal version of Christianity than to the more Judaistic Christianity of the other apostles. Thus he described himself, "I Paul, the prisoner of Christ Jesus in behalf of you Gentiles". (Eph_3:1) Therefore his bonds merit our grateful memory; and the sufferings of the champions of Christian liberty merit similar reverent and grateful recollections. It is well that these memories should be handed down from father to son, that the stories of the heroes of Christendom through whose toils and sufferings we now enjoy so many privileges should be taught to our children.

IV REMEMBER THEM IN REVERENCE FOR ST. PAUL"S AUTHORITY. His bonds lend weight to his words. They prove his sincerity. They are a reason for listening to his entreaties. By his sufferings he entreats us to walk worthily of our Christian calling. So the greater sufferings of a greater Friend give force to his persuasion when he bids us follow him. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here our apostle closes his epistle with a general salutation under his own hand, intimating thereby, that he had wrote the whole with his own hands.

He begs them to remember his bonds; that is,

1. To sympathize with him in his bonds.

2. To pray for him in his bonds.

3. To receive the word of God, which he had written to them in his bonds.

4. To prepare for sufferings themselves, his bonds being but the fore-runners of their bonds.

Thus it is the people’s duty to remember the pious ministers in their bonds. He adds, Grace be with you, wishing them an abiding interest in the special favour of God, with a multiplied increase of all spiritual blessings flowing from thence; increase of all grace to enable them to glorify God on earth, and to prepare them for glory with God in heaven. Amen.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

18. The feebleness of Paul’s eyes disqualified him for his own writing. So, as in case of Luke’s Gospel, Acts of the Apostles, and the Pauline epistles, he dictated them to Luke, his faithful companion and noble amanuensis. But we see he gives his autograph with his own hand. After Paul’s decapitation, Luke was hung on an olive-tree in Greece, thus, like his apostolical comrades, receiving a martyr’s crown.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

18. The salutation by the hand of me Paul. Paul dictated his epistles to an amanuensis (Rom. 16:22), but was wont to add a salutation in his own hand (Gal. 6:11; 2 Thess. 3:17; 1 Cor. 16:21). Remember my bonds. Three times this chapter he alludes to his chains, in verses 3, 10, 18. The thought is, “Be willing to suffer for the gospel even as I do.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul closes his letter with a greeting written in his own handwriting.

Remember my chains

Paul speaks of chains when he means his imprisonment. AT: "Remember me and pray for me while I am in prison" (See: Metonymy)

May grace be with you

Here "grace" stands for God, who shows grace or acts kindly to believers. AT: "I pray that our Lord Jesus Christ would continue to act graciously toward you all" (See: Metonymy)

translationWords

Paul

grace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. ἡ χάρις μεθʼ ὑμῶν, א*ABCFgrG Ambrst. Text. Rec. adds ἀμήν with אcDKLP, etc., Syrpal.

Subscription. The simplest and apparently most original form is πρὸς κολασσαεῖς אB*C. To this A adds ἀπὸ Ῥώμης, Bc ἐγράφη ἀπὸ Ῥώμης. The Text. Rec. has πρὸς Κολασσαεῖς ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ καὶ Ὀνησίμου, with KL, etc. The Boh. adds καὶ Μάρκου, but curiously says that it was written at Athens. 37. 116 and a few other cursives say διὰ Τυχικοῦ καὶ Τιμοθέον καὶ Ὀνησίμου.

18. Valediction

Greeting by my own hand, Paul’s. Remember my present state in bonds. Grace be with you.

ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. “The salutation by the hand of me, Paul.” Thus in 1Co 16:21; 2Th 3:17 only. Both a guarantee of genuineness and a symbol of affection.

“The gen. Παύλου is in apposition to the personal pronoun involved in ἐμῇ” (Ell.). Compare Soph. Oed. Col. 344, τἀμὰ δυστήνου κακά.

μνημονεύετέ μου τῶν δεσμῶν. He was perhaps reminded of his chains by the awkwardness of writing the preceding clause, especially if the chain was attached to his right hand. The primary reason for his pathetic utterance lies probably in his desire for their prayers (cf. Col 4:3, note on καὶ περὶ ἡμῶν), but it is evident that the remembrance of his condition would tend not only to make them receive his words with greater reverence (cf. Phm 1:9), but also to brace up their own faith and energy. For the fact of his chains see Col 4:3, note, δέδεμαι.

Chrysostom (pp. 414 D–416 A) makes a fine appeal to his hearers for self-denial, sympathy, etc., based partly on this phrase and partly on St Paul’s mention of his tears, Act 20:31.

ἡ χάρις μεθʼ ὑμῶν. The exact phrase only in 1Ti 6:21; 2Ti 4:22. In all the Epistles of the first two groups and in Phil. and Phm. ἡ χάρις is defined by the addition of τοῦ κυρίου [ἡμῶν] Ἰησοῦ [Χριστοῦ] (cf. Rev 22:21), but it stands absolutely here and in Eph., the Pastoral Epistles and also Heb 13:25. It thus serves roughly as a chronological guide.

It is characteristic of St Paul’s sense of the favour and the power of God that as he began his Epistle by wishing his readers ‘grace’ (Col 1:2), so he should close it by praying for its continuance with them.

On the ἀμήν of the Textus Receptus and the Subscription see the notes on Textual Criticism.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] Autograph salutation.

ὁ … Παύλου] See ref. 1 Cor., where the same words occur.

μνημ.… δεσμ.] These words extend further than to mere pecuniary support, or even mere prayers: they were ever to keep before them the fact that one who so deeply cared for them, and loved them, and to whom their perils of false doctrine occasioned such anxiety, was a prisoner in chains: and that remembrance was to work and produce its various fruits—of prayer for him, of affectionate remembrance of his wants, of deep regard for his words. 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 soldier that kept him. See Smith’s Dict, of Antiq. under ‘Catena.’

ἡ χάρις—cf. reff. and ch. 3:16. ‘The grace’ in which we stand (Rom 5:2): it seems (reff.) to be a form of valediction belonging to the later period of the Epistles of St. Paul.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

With mine own hand. The letter was written by an amanuensis, Paul adding his autograph.

Grace be with you. On the benedictions, see on 2Co 13:14. This short form occurs only here, 1Ti 6:21; 2Ti 4:22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

18. ‘I add this salutation with my own hand, signing it with my name Paul. Be mindful of my bonds. God’s grace be with you.’

Ὁ ἀσπασμὸς κ.τ.λ.] The letter was evidently written by an amanuensis (comp. Rom. xvi. 22). The final salutation alone, with the accompanying sentence μνημονεύετε κ.τ.λ., was in the Apostle’s own handwriting. This seems to have been the Apostle’s general practice, even where he does not call attention to his own signature. In 2 Thess. iii. 17 sq., 1 Cor. xvi. 21, as here, he directs his readers’ notice to the fact, but in other epistles he is silent. In some cases however he writes much more than the final sentence. Thus the whole letter to Philemon is apparently in his own handwriting (see ver. 19), and in the Epistle to the Galatians he writes a long paragraph at the close (see the note on vi. 11).

τῇ ἐμῇ χειρὶ Παύλου] The same phrase occurs in 2 Thess. iii. 17, 1 Cor. xvi. 21. For the construction comp. e.g. Philo Leg. ad Cai. 8 (II. p. 554) ἐμόν ἐστι τοῦ Μάκρωνος ἐργον Γάϊος, and see Kühner § 406 (II. p. 242), Jelf § 467.

τῶν δεσμῶν] His bonds establish an additional claim to a hearing. He who is suffering for Christ has a right to speak on behalf of Christ. The appeal is similar in Ephes. iii. 1 τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χ. Ἰ., which is resumed again (after a long digression) in iv. 1 παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ ἀξίως περιπατῆσαι κ.τ.λ. (comp. vi. 20 ὑπὲρ ὁῦ πρεσβεύω ἐν ἁλύσει). So too Philem. 9 τοιοῦτος ὢν ὡς Παῦλος ... δέσμιος Χριστοῦ Ἰησοῦ. These passages seem to show that the appeal here is not for himself, but for his teaching—not for sympathy with his sufferings but for obedience to the Gospel. His bonds were not his own; they were τὰ δεσμὰ τοῦ εὐαγγελίου (Philem. 13). In Heb. x. 34 the right reading is not τοῖς δεσμοῖς μου, but τοῖς δεσμίοις συνεπαθήσατε (comp. xiii. 3). Somewhat similar is the appeal to his στίγματα in Gal. vi. 17, ‘Henceforth let no man trouble me.’ See the notes on Philem. 10, 13.

Ἡ χάρις κ.τ.λ.] This very short form of the final benediction appears only here and in 1 Tim. vi. 21, 2 Tim. iv. 22. In Tit. iii. 15 πάντων is inserted, and so in Heb. xiii. 25. In Ephes. vi. 24 the form so far agrees with the examples quoted, that ἡ χάρις is used absolutely, though the end is lengthened out. In all the earlier epistles ἡ χάρις is defined by the addition of τοῦ Κυρίου [ἡμῶν] Ἰησοῦ [Χριστοῦ]; 1 Thess. v. 28, 2 Thess. iii. 18, 1 Cor. xvi. 23, 2 Cor. xiii. 13, Gal. vi. 18, Rom. xvi. 20, [24], Phil. iv. 23. Thus the absolute ἡ χάρις in the final benediction may be taken as a chronological note. A similar phenomenon has been already observed (τῇ ἐκκλησίᾳ, ταῖς ἐκκλησίαις) in the opening addresses: see the note on i. 2.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.