1 Masters, give to bondmen what is just and fair, knowing that *ye* also have a Master in [the] heavens.
knowing that whatever good each shall do, this he shall receive of [the] Lord, whether bond or free. And, masters, do the same things towards them, giving up threatening, knowing that both their and your Master is in heaven, and there is no acceptance of persons with him. For the rest, brethren, be strong in [the] Lord, and in the might of his strength. Put on the panoply of God, that ye may be able to stand against the artifices of the devil: because our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual [power] of wickedness in the heavenlies. For this reason take [to you] the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand. Stand therefore, having girt about your loins with truth, and having put on the breastplate of righteousness, and shod your feet with [the] preparation of the glad tidings of peace: besides all [these], having taken the shield of faith with which ye will be able to quench all the inflamed darts of the wicked one. Have also the helmet of salvation, and the sword of the Spirit, which is God's word; praying at all seasons, with all prayer and supplication in [the] Spirit, and watching unto this very thing with all perseverance and supplication for all the saints; and for me in order that utterance may be given to me in [the] opening of my mouth to make known with boldness the mystery of the glad tidings, for which I am an ambassador [bound] with a chain, that I may be bold in it as I ought to speak.
And he said also to [his] disciples, There was a certain rich man who had a steward, and *he* was accused to him as wasting his goods. And having called him, he said to him, What [is] this that I hear of thee? give the reckoning of thy stewardship, for thou canst be no longer steward. And the steward said within himself, What shall I do; for my lord is taking the stewardship from me? I am not able to dig; I am ashamed to beg. I know what I will do, that when I shall have been removed from the stewardship I may be received into their houses. And having called to [him] each one of the debtors of his own lord, he said to the first, How much owest thou to my lord? And he said, A hundred baths of oil. And he said to him, Take thy writing and sit down quickly and write fifty. Then he said to another, And thou, how much dost thou owe? And he said, A hundred cors of wheat. And he says to him, Take thy writing and write eighty. And the lord praised the unrighteous steward because he had done prudently. For the sons of this world are, for their own generation, more prudent than the sons of light. And *I* say to you, Make to yourselves friends with the mammon of unrighteousness, that when it fails ye may be received into the eternal tabernacles. He that is faithful in the least is faithful also in much; and he that is unrighteous in the least is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who shall entrust to you the true? and if ye have not been faithful in that which is another's, who shall give to you your own? No servant can serve two masters, for either he will hate the one and will love the other, or he will cleave to the one and despise the other. Ye cannot serve God and mammon.
But if that evil bondman should say in his heart, My lord delays to come, and begin to beat his fellow-bondmen, and eat and drink with the drunken; the lord of that bondman shall come in a day when he does not expect it, and in an hour he knows not of, and shall cut him in two and appoint his portion with the hypocrites: there shall be the weeping and the gnashing of teeth.
And if thy brother grow poor beside thee, and be sold unto thee, thou shalt not compel him to serve as a bondservant: as a hired servant, as a sojourner, shall he be with thee; until the year of jubilee shall he serve thee. Then shall he depart from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For they are my bondmen, whom I brought forth out of the land of Egypt: they shall not be sold as [men] sell bondmen. Thou shalt not rule over him with rigour; and thou shalt fear thy God.
that every man should let his bondman, and every man his bondmaid, the Hebrew and the Hebrewess, go free, that none should exact service of them, [that is,] of a Jew his brother. And all the princes and all the people that had entered into the covenant obeyed, every man letting his bondman and every man his bondmaid go free, that none should exact service of them any more: they obeyed, and let [them] go. But afterwards they turned, and caused the bondmen and the bondmaids whom they had let go free, to return, and brought them into subjection for bondmen and for bondmaids. And the word of Jehovah came to Jeremiah from Jehovah, saying, Thus saith Jehovah the God of Israel: I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondage, saying, At the end of seven years ye shall let go every man his brother, a Hebrew, who hath sold himself unto thee; when he hath served thee six years, thou shalt let him go free from thee. But your fathers hearkened not unto me, neither inclined their ear. And you, ye had this day turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name: but ye have turned and profaned my name, and caused every man his bondman, and every man his bondmaid, whom ye had set at liberty at their pleasure, to return, and ye have brought them into subjection, to be unto you for bondmen and for bondmaids. Therefore thus saith Jehovah: Ye have not hearkened unto me, in proclaiming liberty, every man to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith Jehovah, to the sword, to the pestilence, and to the famine; and I will give you over to be driven hither and thither among all the kingdoms of the earth.
Is such the fast that I have chosen, a day for a man to afflict his soul, -- that he should bow down his head as a bulrush, and spread sackcloth and ashes [under him]? Wilt thou call this a fast, and a day acceptable to Jehovah? Is not this the fast which I have chosen: to loose the bands of wickedness, to undo the thongs of the yoke, and to send forth free the crushed, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring to thy house the needy wanderers; when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the dawn, and thy health shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall be thy rearguard. Then shalt thou call, and Jehovah will answer; thou shalt cry, and he will say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger and the unjust speech,
If I have despised the cause of my bondman or of my bondmaid, when they contended with me, What then should I do when ùGod riseth up? and if he visited, what should I answer him? Did not he that made me in the womb make him? and did not One fashion us in the womb?
They press out oil within their walls, they tread their winepresses, and suffer thirst. Men groan from out of the city, and the soul of the wounded crieth out; and +God imputeth not the impiety.
yet now our flesh is as the flesh of our brethren, our children as their children; and behold, we must bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage [already]; neither is it in the power of our hand [to redeem them], for other men have our fields and our vineyards. And I was very angry when I heard their cry and these words. And I consulted with myself; and I remonstrated with the nobles and the rulers, and said to them, Ye exact usury, every one of his brother! And I set a great assembly against them. And I said to them, We, according to our ability, have redeemed our brethren the Jews, who were sold to the nations; and will ye even sell your brethren? or shall they be sold unto us? And they were silent and found no answer. And I said, The thing that ye do is not good. Ought ye not to walk in the fear of our God, so as not to be the reproach of the nations our enemies? I also, my brethren and my servants, we might exact usury of them, money and corn. I pray you, let us leave off this usury. Restore, I pray you, to them this very day their fields, their vineyards, their olive-gardens, and their houses, also the hundredth [part] of the money, and of the corn, the wine and the oil, that ye have exacted of them. And they said, We will restore [them], and will require nothing of them; so will we do, as thou hast said. And I called the priests, and took an oath of them, that they should do according to this promise. Also I shook my lap, and said, So God shake out every man from his house and from his earnings, that performeth not this promise: even thus be he shaken out and emptied! And all the congregation said, Amen! And they praised Jehovah. And the people did according to this promise.
Thou shalt not oppress a hired servant [who is] poor and needy of thy brethren, or of thy sojourners who are in thy land within thy gates: on his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and his soul yearneth after it; lest he cry against thee to Jehovah, and it be a sin in thee.
If thy brother, a Hebrew man, or a Hebrew woman, have been sold unto thee, he shall serve thee six years, and in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty; thou shalt certainly furnish him from thy sheep, and out of thy floor, and out of thy winepress: of what Jehovah thy God hath blessed thee with shalt thou give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and that Jehovah thy God redeemed thee; therefore I command thee this thing to-day.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Colossians 4
Commentary on Colossians 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Col 4:1-18. Exhortations Continued. To Prayer: Wisdom in Relation to the Unconverted: As to the Bearers of the Epistle, Tychicus and Onesimus: Closing Salutations.
1. give—Greek "render": literally, "afford."
equal—that is, as the slaves owe their duties to you, so you equally owe to them your duties as masters. Compare "ye masters do the same things" (see on Eph 6:9). Alford translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (Phm 16).
knowing—(Col 3:24).
ye also—as well as they.
2. Continue—Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
with thanksgiving—for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (1Co 14:17; Php 4:6; 1Th 5:18).
3. for us—myself and Timothy (Col 1:1).
a door of utterance—Translate, "a door for the word." Not as in Eph 6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (1Co 16:9; 2Co 2:12; Phm 22; Re 3:8).
to speak—so that we may speak.
the mystery of Christ—(Col 1:27).
for which … also—on account of which I am (not only "an ambassador," Eph 6:20, but) ALSO in bonds.
4. Alford thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, Php 1:12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare 2Ti 2:9).
5. (See on Eph 5:15, 16.)
in wisdom—practical Christian prudence.
them … without—Those not in the Christian brotherhood (1Co 5:12; 1Th 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion.
redeeming the time—The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [Conybeare and Howson].
6. with grace—Greek, "IN grace" as its element (Col 3:16; Eph 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (1Jo 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7, 8). His conversation should be cheerful without levity, serious without gloom. Compare Lu 4:22; Joh 7:46, as to Jesus' speech.
seasoned with salt—that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mt 5:13; Mr 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Le 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.
how ye ought to answer every man—(1Pe 3:15).
7. Tychicus—(See on Eph 6:2).
who is a beloved brother—rather, "the beloved brother"; the article "the" marks him as well known to them.
8. for the same purpose—Greek, "for this very purpose."
that he might know your estate—Translate, "that he may know your state": answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (Col 2:1).
comfort your hearts—distressed as ye are by my imprisonment, as well as by your own trials.
9. Onesimus—the slave mentioned in the Epistle to Philemon (Phm 10, 16), "a brother beloved."
a faithful … brother—rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
one of you—belonging to your city.
They shall make known unto you all things—Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.
10. Aristarchus—a Macedonian of Thessalonica (Ac 27:2), who was dragged into the theater at Ephesus, during the tumult with Gaius, they being "Paul's companions in travel." He accompanied Paul to Asia (Ac 20:4), and subsequently (Ac 27:2) to Rome. He was now at Rome with Paul (compare Phm 23, 24). As he is here spoken of as Paul's "fellow prisoner," but in Phm 24 as Paul's "fellow laborer"; and vice versa, Epaphras in Phm 23, as his "fellow prisoner," but here (Col 1:7) "fellow servant," Meyer in Alford, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (Php 2:25; Phm 2), whose warfare is "the good fight of faith."
Mark—John Mark (Ac 12:12, 25); the Evangelist according to tradition.
sister's son—rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified; and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (Ac 12:12). The family belonged to Cyprus (Ac 4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Ac 13:4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (Mt 10:37) on the first journey (Ac 13:13).
touching whom—namely, Mark.
ye received commandments—possibly before the writing of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying this letter, since the past tense was used by the ancients (where we use the present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Phm 19), "I have written," for "I write." The substance of them was, "If he come unto you, receive him." Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (Ac 13:13; 15:37-39), had caused an alienation between himself and Barnabas. Christian love soon healed the breach; for here he implies his restored confidence in Mark, makes honorable allusion to Barnabas, and desires that those at Colosse who had regarded Mark in consequence of that past error with suspicion, should now "receive" him with kindness. Colosse is only about one hundred ten miles from Perga, and less than twenty from the confines of Pisidia, through which province Paul and Barnabas preached on their return during the same journey. Hence, though Paul had not personally visited the Colossian Church, they knew of the past unfaithfulness of Mark; and needed this recommendation of him, after the temporary cloud on him, so as to receive him, now that he was about to visit them as an evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (2Ti 4:11).
11. Justus—that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Ac 1:23).
of the circumcision—This implies that Epaphras, Luke, and Demas (Col 4:12, 14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.
These only, &c.—namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Php 1:15). Epaphras, &c., were also fellow laborers, but Gentiles.
unto—that is, in promoting the Gospel kingdom.
which have been—Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [Bengel].
12. Christ—The oldest manuscripts add "Jesus."
labouring fervently—As the Greek, is the same, translate, "striving earnestly" (see on Col 1:29 and Col 2:1), literally, "striving as in the agony of a contest."
in prayers—Translate as Greek, "in his prayers."
complete—The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," Ro 4:21; 14:5. In the expression "perfect," he refers to what he has already said, Col 1:28; 2:2; 3:14. "Perfect" implies the attainment of the full maturity of a Christian. Bengel joins "in all the will of God" with "stand."
13. a great zeal—The oldest manuscripts and Vulgate have "much labor."
for you—lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves.
them that are in Laodicea … Hierapolis—churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (1Ti 6:21). All the three cities were destroyed by an earthquake in A.D. 62 [Tacitus, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.
14. It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (Ac 16:10; compare Note, see on Ga 4:13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (2Ti 4:11).
Demas—included among his "fellow laborers" (Phm 24), but afterwards a deserter from him through love of this world (2Ti 4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.
15. Nymphas—of Laodicea.
church … in his house—So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.
16. the epistle from Laodicea—namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. Ignatius [Epistle to the Ephesians, 12], Polycarp [Epistle to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47], 1Th 5:27; Re 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (De 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
17. say to Archippus—The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. Bengel suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (Col 1:25; compare Phm 2). However, "fulfil" may mean, as in 2Ti 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.
in the Lord—The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; 1Co 7:39; Php 4:2).
18. Paul's autograph salutation (so 1Co 16:21; 2Th 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)