1 Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.
knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Gospel of peace; above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. I know what I will do, so that when I am removed from management, they may receive me into their houses.' Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' He said, 'A hundred batos{100 batos is about 395 litres, 104 U. S. gallons, or 87 imperial gallons.} of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' Then said he to another, 'How much do you owe?' He said, 'A hundred cors{ 100 cors = about 3,910 litres or 600 bushels. } of wheat.' He said to him, 'Take your bill, and write eighty.' "His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If you have not been faithful in that which is another's, who will give you that which is your own? No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon{"Mammon" refers to riches or a false god of wealth.}."
But if that evil servant should say in his heart, 'My lord is delaying his coming,' and begins to beat his fellow-servants, and eat and drink with the drunken, the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be.
"'If your brother has grown poor among you, and sells himself to you; you shall not make him to serve as a slave. As a hired servant, and as a sojourner, he shall be with you; he shall serve with you until the Year of Jubilee: then he shall go out from you, he and his children with him, and shall return to his own family, and to the possession of his fathers. For they are my servants, whom I brought forth out of the land of Egypt. They shall not be sold as slaves. You shall not rule over him with harshness, but shall fear your God.
that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother. All the princes and all the people obeyed, who had entered into the covenant, that everyone should let his man-servant, and everyone his maid-servant, go free, that none should make bondservants of them any more; they obeyed, and let them go: but afterwards they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids. Therefore the word of Yahweh came to Jeremiah from Yahweh, saying, Thus says Yahweh, 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 you shall let go every man his brother who is a Hebrew, who has been sold to you, and has served you six years, you shall let him go free from you: but your fathers didn't listen to me, neither inclined their ear. You were now turned, and had done that which is right in my eyes, in proclaiming liberty every man to his neighbor; and you had made a covenant before me in the house which is called by my name: but you turned and profaned my name, and caused every man his servant, and every man his handmaid, whom you had let go free at their pleasure, to return; and you brought them into subjection, to be to you for servants and for handmaids. Therefore thus says Yahweh: you have not listened to me, to proclaim liberty, every man to his brother, and every man to his neighbor: behold, I proclaim to you a liberty, says Yahweh, to the sword, to the pestilence, and to the famine; and I will make you to be tossed back and forth among all the kingdoms of the earth.
Is such the fast that I have chosen? the day for a man to afflict his soul? Is it to bow down his head as a rush, and to spread sackcloth and ashes under him? will you call this a fast, and an acceptable day to Yahweh? Isn't this the fast that I have chosen: to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that you break every yoke? Isn't it to deal your bread to the hungry, and that you bring the poor who are cast out to your house? when you see the naked, that you cover him; and that you not hide yourself from your own flesh? Then shall your light break forth as the morning, and your healing shall spring forth speedily; and your righteousness shall go before you; the glory of Yahweh shall by your rearward. Then shall you call, and Yahweh will answer; you shall cry, and he will say, Here I am. If you take away from the midst of you the yoke, the putting forth of the finger, and speaking wickedly;
"If I have despised the cause of my man-servant Or of my maid-servant, When they contended with me; What then shall I do when God rises up? When he visits, what shall I answer him? Didn't he who made me in the womb make him? Didn't one fashion us in the womb?
They make oil within the walls of these men. They tread wine presses, and suffer thirst. From out of the populous city, men groan. The soul of the wounded cries out, Yet God doesn't regard the folly.
Yet now our flesh is as the flesh of our brothers, our children as their children: and, behold, we 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 our power to help it; for other men have our fields and our vineyards. I was very angry when I heard their cry and these words. Then I consulted with myself, and contended with the nobles and the rulers, and said to them, You exact usury, everyone of his brother. I held a great assembly against them. I said to them, We after our ability have redeemed our brothers the Jews, that were sold to the nations; and would you even sell your brothers, and should they be sold to us? Then held they their peace, and found never a word. Also I said, The thing that you do is not good: ought you not to walk in the fear of our God, because of the reproach of the nations our enemies? I likewise, my brothers and my servants, do lend them money and grain. Please let us leave off this usury. Please restore to them, even this day, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you exact of them. Then said they, We will restore them, and will require nothing of them; so will we do, even as you say. Then I called the priests, and took an oath of them, that they would do according to this promise. Also I shook out my lap, and said, So God shake out every man from his house, and from his labor, that doesn't perform this promise; even thus be he shaken out, and emptied. All the assembly said, Amen, and praised Yahweh. The people did according to this promise.
You shall not oppress a hired servant who is poor and needy, whether he be of your brothers, or of your foreigners who are in your land within your gates: in his day you shall give him his hire, neither shall the sun go down on it; for he is poor, and sets his heart on it: lest he cry against you to Yahweh, and it be sin to you.
If your brother, a Hebrew man, or a Hebrew woman, be sold to you, and serve you six years; then in the seventh year you shall let him go free from you. When you let him go free from you, you shall not let him go empty: you shall furnish him liberally out of your flock, and out of your threshing floor, and out of your winepress; as Yahweh your God has blessed you, you shall give to him. You shall remember that you were a bondservant in the land of Egypt, and Yahweh your God redeemed you: therefore I command you this thing today.
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)