返回Chapter 4
Chapter 4
Chapter Four
Col. 4:1. Masters, render to your servants that which is just and equal,
What does "due" mean? It means to reward them for their labors, to supply everything in abundance, and not to allow them to be in need of outside help. You should not, after having heard that they have a reward from God, deprive them on your part of what they ought to have from you.
Col. 4:1. Knowing that you also have a Master in heaven.
As they have you, so you too have the Lord. Therefore, "with what measure you mete" to your servants, "it shall be measured to you" by your Lord (Matt. 7:2). Or, know that together with them you too have a Lord, so that you ought to treat them as fellow servants. The Apostle, thus, makes servitude here a common thing.
Col. 4:2. Be steadfast in prayer, being watchful in it with thanksgiving.
The devil knows how great a good prayer is, and he attempts in every way to make us recoil from it. Therefore Paul says: "continue in it" (προσκαρτερεΐτε — sit close to it, labor over it). And since one who sits close to prayer is often attacked by laziness and slackness, he added: "watching," that is, being sober, always remaining intent upon the work of prayer. But also "with thanksgiving," that is, he teaches us to offer it with thanksgiving. For that prayer is truly genuine which contains thanksgiving for all benefactions known to us and unknown, both for what brought us joy and for what was accompanied by sorrow — for all benefactions in general.
Col. 4:3. Pray also for us,
Look, what humility; even Paul himself needs their prayers.
Col. 4:3. That God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds,
Col. 4:4. That I may make it manifest, as I ought to speak.
That is, that He would give me freedom, not so that I might be free from bonds, but so that I might speak the mystery of Christ as I ought to speak, that is, without pretense or evasion. But in what way, being bound, does he implore and ask others to deliver him from what he already has? By this he expresses not only his humility, but also shows the power of brotherly prayer. And he had need of help from above, which the prayer of the brethren could furnish him in greater measure. By this same word he also wished to lead them into the labor of prayer. For if prayer is needed for him, how much more for themselves.
Col. 4:5. Walk in wisdom toward those who are outside,
What the Lord said: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matt. 10:16), the same thing he now says as well: be cautious and do not give outsiders any cause against you, if they do no harm to you, and do not offend them untimely. For such ones are without, that is, they are not our own, not of the same fold as us; although they live in the same world as us, they are nevertheless without, being far both from the Church and from the Kingdom of God. Therefore one should deal with them prudently. As for one's own neighbors, in dealing with them such caution is not required. He also encourages them by calling the Greeks outsiders.
Col. 4:5. Making use of the time.
He said this not because he wanted us to be fickle and hypocritical, but because the time is not ours, but theirs. And you can make it yours as well, if you deal with them prudently, do not start inappropriate quarrels, but on the contrary, render them due honor when this does not harm your soul. Listen to his words spoken to Agrippa: "I think myself happy, that I shall answer for myself this day before thee" (Acts 26:2). In this way, we will make strangers our own as well, drawing them to the preaching through gentleness.
Col. 4:6. Let your speech be always with grace, seasoned with salt,
Let your word, he says, be pleasant; however, let it not fall into indiscriminateness and licentiousness, but let it also be restrained. For this is what "salt" means. Let it be neither excessively cheerful nor excessively severe. Just as food, if unsalted, is unpleasant, and if over-salted, one cannot even put it in one's mouth, and in both cases it is inedible, so it is with speech. Do you not remember how Daniel healed with his word an ungodly man? Do you not see how the three youths as well, showing such courage and boldness, did not utter a single harsh or insulting word? For boldness in speech is not a sign of courage, but a sign of vainglory.
Col. 4:6. "so that you may know how to answer each person."
One way with the rich, another way with the poor. The rich man's soul, being feeble, has need of greater condescension; while the poor man's soul is stronger, so it can bear it if you treat him somewhat more harshly. When there is no necessity, do not call a Greek unclean and do not reproach him. If you are brought before a person in authority, render him due honor. But when you are asked about Greek beliefs, speak without fear that they are unclean and impious. Thus Paul in Athens speaks favorably (Acts 17:22) about paganism, pointing out what is good in it; yet he directly rebuked Elymas, because he deserved it (Acts 13:10).
Col. 4:7. Tychicus will tell you all about me,
And this testifies to Paul's wisdom. He includes in his epistles not everything, but only what is necessary and urgently needed — and this because, first, he did not want to make them too lengthy; second, so that the one departing with the epistle would also have something to relate; third, he shows how well disposed he himself is toward him, because otherwise he would not have entrusted him with such confidence. Finally, there was something that did not need to be declared in writing.
Col. 4:7. Beloved brother and faithful minister and fellow servant in the Lord,
If he is beloved, then he knew everything; if he is faithful, then he will lie in nothing; if he is a fellow worker, then he shared in the trials.
Col. 4:8. whom I sent to you for this very purpose, that he might learn of your circumstances and comfort your hearts,
Here the apostle shows his love for them, since he indeed sent him for the purpose of learning about their affairs, and not for the purpose of informing them about his own; besides that, also for the purpose of comforting them. He also points out that they are in trials and are in need of consolation.
Col. 4:9. with Onesimus, the faithful and beloved brother, who is one of you.
Onesimus is the slave of Philemon. What honor and what respect he attained, so that he is called a brother of Paul. And Paul is not ashamed to call himself a brother of a slave. Further, in praise of their city he adds: "who is from you," so that they too would consider it an honor for themselves that they produced such a man.
Col. 4:9. They will tell you about everything here.
That is, about my bonds and about everything else keeping me here. If it were not for this, I would have come to you myself.
Col. 4:10. Aristarchus, my fellow prisoner, greets you,
This is the Aristarchus who was led away together with him from Jerusalem. Paul said more than the prophets, because they called themselves strangers and sojourners, while he calls himself even a prisoner. For indeed, just as a prisoner, he was driven and dragged about, even worse; because captors care for their prisoners as their own property, but him, as an enemy and foe, everyone drove and persecuted. And for them (that is, his listeners) this was meant to serve as consolation, for their teacher too finds himself in similar circumstances.
Col. 4:10. and Mark, the nephew of Barnabas,
And he praises Mark for his kinship, since Barnabas was a great man.
Col. 4:10. (about whom you received instructions: if he comes to you, receive him),
Most likely, regarding Barnabas they received instructions to receive him with honor. But it is possible to place a period after the words "you received instructions," and then begin reading: "if he comes to you," Colossians, receive him with honor.
Col. 4:11. also Jesus, who is called Justus,
Perhaps this was a Corinthian.
Col. 4:11. both from the circumcised. They are the only fellow workers for the Kingdom of God,
Having expressed fitting approval for each one individually, the apostle now offers a common praise; for at that time it seemed a great thing to be from among the Jews. But, lest the listeners lose heart, since he reminded them of captivity, he finally encourages them, saying: "fellow workers for the Kingdom of God." Thus, having become partakers of captivity, they will also be partakers of the Kingdom. Saint John, however, understood this passage as Paul reproaching the Jews, saying: "both from the circumcision, they alone," that is, those who are of the circumcision are few, while the greater part of the faithful are from the Gentiles.
Col. 4:11. "who have been a comfort to me."
The Apostle shows that he is in great trials, and that those great men were such, since they served as a consolation to Paul. And notice how the one who comforts a prisoner is declared together with him a partaker in the Kingdom. Therefore, people persecuted for Christ must be cherished in every way.
Col. 4:12. Epaphras, who is one of you, a servant of Jesus Christ, greets you,
As at the beginning of the epistle, so also now he commends him, so that, as one who loves them, they would love him in return, and would willingly listen to him when he teaches anything. And that the teacher is a man worthy of respect is beneficial also for the students, since they will more readily believe his words. It is also great praise for Epaphras that he is a servant of Christ. So then, he is your glory, especially since he came forth from your midst.
Col. 4:12. "always striving for you in prayers,"
Not simply did he say: praying for you, but with anxiety and trembling, – not on just one particular day, but always.
Col. 4:12. that you may remain perfect
He gently rebukes them for their imperfection. For they are still not firm and waver in the teaching about angels. For it is possible to be both perfect and not standing firm, just as if someone were to learn everything but not be firmly established in anything. Therefore he says: "that you may stand perfect," meaning, in teaching and life.
Col. 4:12. and filled with everything that is pleasing to God.
That is, so that you would fulfill no other will except the will of God: for this means to be complete and perfect. By this he also shows that they partly still preserve some things from what was preached, and partly have already lost some things.
Col. 4:13. I bear witness of him, that he has great zeal and care for you and for those in Laodicea and Hierapolis.
"Zeal" and "great" – both words are placed together for emphasis. He praises Epaphras also to the Laodiceans and Hierapolitans, for they, having no doubt read the epistle, could hear about him.
Col. 4:14. Luke, the beloved physician, greets you,
Luke is the evangelist, for whom it is no small praise to be beloved by Paul. He mentions him after Epaphras — not because he wished to demean him, but because he desired to exalt Epaphras before his fellow citizens. Undoubtedly, there were also others who bore this name.
Col. 4:14. and Demas.
Demas, as can be seen, had not yet abandoned the teacher.
Col. 4:15. Greet the brethren in Laodicea,
Look how he brings them closer together, how he binds them to one another.
Col. 4:15. And Nymphas, and the church in his house.
This was a famous man, whose entire household were believers, which is why his house was called a church. Therefore Paul also shows his affection toward him, greeting him separately. He does this also in order to urge others to the same zeal, so that others might imitate Nymphas, if they wish to be honored in the same way.
Col. 4:16. When this epistle is read among you, arrange for it to be read also in the church of the Laodiceans; and the one from Laodicea, read that one also yourselves.
It seems to me that something was written here that the Laodiceans also needed to hear; and they, in turn, needed to learn what was written in that epistle. There is much more benefit when, from a rebuke directed against others, they learn of their own shortcomings. What then was this epistle from Laodicea? The First Epistle to Timothy: it was written from Laodicea. Some, however, say that it was an epistle that the Laodiceans were sending to Paul. But I do not know what they could have borrowed from it for their own correction.
Col. 4:17. Say to Archippus:
Why does he not write to him? It is likely that he did not need a lengthy epistle; for him, one brief reminder was sufficient.
Col. 4:17. "See that you fulfill the ministry which you have received in the Lord."
This is everywhere the voice of one who warns, as for example: "See to it that no one takes you captive through hollow and deceptive philosophy" (Col. 2:8). Or again: "Be careful that this liberty of yours does not somehow become a stumbling block" (1 Cor. 8:9). So also here: see to it that you fulfill, as you ought, the ministry which you have received "in the Lord," that is, through the Lord; for He gave it to you, not I. And what is this ministry? To watch over the Colossians and care for them. The apostle makes two exhortations with one phrase — "in the Lord": he makes him more diligent in carrying out his ministry as the Lord's work, and he inclines them to submit to him more willingly, showing that they have been given into his hands by God. Of course, the apostle writes to them for this reason — "Say to Archippus" — so that when he begins to rebuke them, they would not be able to accuse him as a man filling them with bitterness, knowing that such a commandment was given to him by Paul, and that their own lips conveyed to Archippus what Paul had previously declared to him. And so, in order to shut their mouths. Paul did this very wisely, since in any case it is improper for disciples to argue about the affairs of their teacher.
Col. 4:18. The salutation by my own hand, Paul's. Remember my bonds.
Remember me, who am in bonds and condemned. And the very best consolation for them is to remember Paul the prisoner in every affliction.
Col. 4:18. Grace be with you all. Amen.
When grace is present in you, whether you have afflictions or endure bonds, nothing of the sort will overcome you, since even being bound is a matter of grace. For Luke says: they returned from the prison, rejoicing that they were counted worthy to suffer dishonor for the name of Christ (cf. Acts 5:41). Do you see that to be dishonored means to be counted worthy? And indeed, this is a great dignity. Therefore, may we also, though unworthy, be counted worthy of divine grace in afflictions, so that, with it strengthening our weakness, these afflictions may serve us for our benefit, dispelling the darkness of our sins, to the glory of the Father, the Son, and the Holy Spirit. To Him be glory forever and ever. Amen.
Col. 4:1. Masters, render to your servants that which is just and equal,
What does "due" mean? It means to reward them for their labors, to supply everything in abundance, and not to allow them to be in need of outside help. You should not, after having heard that they have a reward from God, deprive them on your part of what they ought to have from you.
Col. 4:1. Knowing that you also have a Master in heaven.
As they have you, so you too have the Lord. Therefore, "with what measure you mete" to your servants, "it shall be measured to you" by your Lord (Matt. 7:2). Or, know that together with them you too have a Lord, so that you ought to treat them as fellow servants. The Apostle, thus, makes servitude here a common thing.
Col. 4:2. Be steadfast in prayer, being watchful in it with thanksgiving.
The devil knows how great a good prayer is, and he attempts in every way to make us recoil from it. Therefore Paul says: "continue in it" (προσκαρτερεΐτε — sit close to it, labor over it). And since one who sits close to prayer is often attacked by laziness and slackness, he added: "watching," that is, being sober, always remaining intent upon the work of prayer. But also "with thanksgiving," that is, he teaches us to offer it with thanksgiving. For that prayer is truly genuine which contains thanksgiving for all benefactions known to us and unknown, both for what brought us joy and for what was accompanied by sorrow — for all benefactions in general.
Col. 4:3. Pray also for us,
Look, what humility; even Paul himself needs their prayers.
Col. 4:3. That God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds,
Col. 4:4. That I may make it manifest, as I ought to speak.
That is, that He would give me freedom, not so that I might be free from bonds, but so that I might speak the mystery of Christ as I ought to speak, that is, without pretense or evasion. But in what way, being bound, does he implore and ask others to deliver him from what he already has? By this he expresses not only his humility, but also shows the power of brotherly prayer. And he had need of help from above, which the prayer of the brethren could furnish him in greater measure. By this same word he also wished to lead them into the labor of prayer. For if prayer is needed for him, how much more for themselves.
Col. 4:5. Walk in wisdom toward those who are outside,
What the Lord said: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matt. 10:16), the same thing he now says as well: be cautious and do not give outsiders any cause against you, if they do no harm to you, and do not offend them untimely. For such ones are without, that is, they are not our own, not of the same fold as us; although they live in the same world as us, they are nevertheless without, being far both from the Church and from the Kingdom of God. Therefore one should deal with them prudently. As for one's own neighbors, in dealing with them such caution is not required. He also encourages them by calling the Greeks outsiders.
Col. 4:5. Making use of the time.
He said this not because he wanted us to be fickle and hypocritical, but because the time is not ours, but theirs. And you can make it yours as well, if you deal with them prudently, do not start inappropriate quarrels, but on the contrary, render them due honor when this does not harm your soul. Listen to his words spoken to Agrippa: "I think myself happy, that I shall answer for myself this day before thee" (Acts 26:2). In this way, we will make strangers our own as well, drawing them to the preaching through gentleness.
Col. 4:6. Let your speech be always with grace, seasoned with salt,
Let your word, he says, be pleasant; however, let it not fall into indiscriminateness and licentiousness, but let it also be restrained. For this is what "salt" means. Let it be neither excessively cheerful nor excessively severe. Just as food, if unsalted, is unpleasant, and if over-salted, one cannot even put it in one's mouth, and in both cases it is inedible, so it is with speech. Do you not remember how Daniel healed with his word an ungodly man? Do you not see how the three youths as well, showing such courage and boldness, did not utter a single harsh or insulting word? For boldness in speech is not a sign of courage, but a sign of vainglory.
Col. 4:6. "so that you may know how to answer each person."
One way with the rich, another way with the poor. The rich man's soul, being feeble, has need of greater condescension; while the poor man's soul is stronger, so it can bear it if you treat him somewhat more harshly. When there is no necessity, do not call a Greek unclean and do not reproach him. If you are brought before a person in authority, render him due honor. But when you are asked about Greek beliefs, speak without fear that they are unclean and impious. Thus Paul in Athens speaks favorably (Acts 17:22) about paganism, pointing out what is good in it; yet he directly rebuked Elymas, because he deserved it (Acts 13:10).
Col. 4:7. Tychicus will tell you all about me,
And this testifies to Paul's wisdom. He includes in his epistles not everything, but only what is necessary and urgently needed — and this because, first, he did not want to make them too lengthy; second, so that the one departing with the epistle would also have something to relate; third, he shows how well disposed he himself is toward him, because otherwise he would not have entrusted him with such confidence. Finally, there was something that did not need to be declared in writing.
Col. 4:7. Beloved brother and faithful minister and fellow servant in the Lord,
If he is beloved, then he knew everything; if he is faithful, then he will lie in nothing; if he is a fellow worker, then he shared in the trials.
Col. 4:8. whom I sent to you for this very purpose, that he might learn of your circumstances and comfort your hearts,
Here the apostle shows his love for them, since he indeed sent him for the purpose of learning about their affairs, and not for the purpose of informing them about his own; besides that, also for the purpose of comforting them. He also points out that they are in trials and are in need of consolation.
Col. 4:9. with Onesimus, the faithful and beloved brother, who is one of you.
Onesimus is the slave of Philemon. What honor and what respect he attained, so that he is called a brother of Paul. And Paul is not ashamed to call himself a brother of a slave. Further, in praise of their city he adds: "who is from you," so that they too would consider it an honor for themselves that they produced such a man.
Col. 4:9. They will tell you about everything here.
That is, about my bonds and about everything else keeping me here. If it were not for this, I would have come to you myself.
Col. 4:10. Aristarchus, my fellow prisoner, greets you,
This is the Aristarchus who was led away together with him from Jerusalem. Paul said more than the prophets, because they called themselves strangers and sojourners, while he calls himself even a prisoner. For indeed, just as a prisoner, he was driven and dragged about, even worse; because captors care for their prisoners as their own property, but him, as an enemy and foe, everyone drove and persecuted. And for them (that is, his listeners) this was meant to serve as consolation, for their teacher too finds himself in similar circumstances.
Col. 4:10. and Mark, the nephew of Barnabas,
And he praises Mark for his kinship, since Barnabas was a great man.
Col. 4:10. (about whom you received instructions: if he comes to you, receive him),
Most likely, regarding Barnabas they received instructions to receive him with honor. But it is possible to place a period after the words "you received instructions," and then begin reading: "if he comes to you," Colossians, receive him with honor.
Col. 4:11. also Jesus, who is called Justus,
Perhaps this was a Corinthian.
Col. 4:11. both from the circumcised. They are the only fellow workers for the Kingdom of God,
Having expressed fitting approval for each one individually, the apostle now offers a common praise; for at that time it seemed a great thing to be from among the Jews. But, lest the listeners lose heart, since he reminded them of captivity, he finally encourages them, saying: "fellow workers for the Kingdom of God." Thus, having become partakers of captivity, they will also be partakers of the Kingdom. Saint John, however, understood this passage as Paul reproaching the Jews, saying: "both from the circumcision, they alone," that is, those who are of the circumcision are few, while the greater part of the faithful are from the Gentiles.
Col. 4:11. "who have been a comfort to me."
The Apostle shows that he is in great trials, and that those great men were such, since they served as a consolation to Paul. And notice how the one who comforts a prisoner is declared together with him a partaker in the Kingdom. Therefore, people persecuted for Christ must be cherished in every way.
Col. 4:12. Epaphras, who is one of you, a servant of Jesus Christ, greets you,
As at the beginning of the epistle, so also now he commends him, so that, as one who loves them, they would love him in return, and would willingly listen to him when he teaches anything. And that the teacher is a man worthy of respect is beneficial also for the students, since they will more readily believe his words. It is also great praise for Epaphras that he is a servant of Christ. So then, he is your glory, especially since he came forth from your midst.
Col. 4:12. "always striving for you in prayers,"
Not simply did he say: praying for you, but with anxiety and trembling, – not on just one particular day, but always.
Col. 4:12. that you may remain perfect
He gently rebukes them for their imperfection. For they are still not firm and waver in the teaching about angels. For it is possible to be both perfect and not standing firm, just as if someone were to learn everything but not be firmly established in anything. Therefore he says: "that you may stand perfect," meaning, in teaching and life.
Col. 4:12. and filled with everything that is pleasing to God.
That is, so that you would fulfill no other will except the will of God: for this means to be complete and perfect. By this he also shows that they partly still preserve some things from what was preached, and partly have already lost some things.
Col. 4:13. I bear witness of him, that he has great zeal and care for you and for those in Laodicea and Hierapolis.
"Zeal" and "great" – both words are placed together for emphasis. He praises Epaphras also to the Laodiceans and Hierapolitans, for they, having no doubt read the epistle, could hear about him.
Col. 4:14. Luke, the beloved physician, greets you,
Luke is the evangelist, for whom it is no small praise to be beloved by Paul. He mentions him after Epaphras — not because he wished to demean him, but because he desired to exalt Epaphras before his fellow citizens. Undoubtedly, there were also others who bore this name.
Col. 4:14. and Demas.
Demas, as can be seen, had not yet abandoned the teacher.
Col. 4:15. Greet the brethren in Laodicea,
Look how he brings them closer together, how he binds them to one another.
Col. 4:15. And Nymphas, and the church in his house.
This was a famous man, whose entire household were believers, which is why his house was called a church. Therefore Paul also shows his affection toward him, greeting him separately. He does this also in order to urge others to the same zeal, so that others might imitate Nymphas, if they wish to be honored in the same way.
Col. 4:16. When this epistle is read among you, arrange for it to be read also in the church of the Laodiceans; and the one from Laodicea, read that one also yourselves.
It seems to me that something was written here that the Laodiceans also needed to hear; and they, in turn, needed to learn what was written in that epistle. There is much more benefit when, from a rebuke directed against others, they learn of their own shortcomings. What then was this epistle from Laodicea? The First Epistle to Timothy: it was written from Laodicea. Some, however, say that it was an epistle that the Laodiceans were sending to Paul. But I do not know what they could have borrowed from it for their own correction.
Col. 4:17. Say to Archippus:
Why does he not write to him? It is likely that he did not need a lengthy epistle; for him, one brief reminder was sufficient.
Col. 4:17. "See that you fulfill the ministry which you have received in the Lord."
This is everywhere the voice of one who warns, as for example: "See to it that no one takes you captive through hollow and deceptive philosophy" (Col. 2:8). Or again: "Be careful that this liberty of yours does not somehow become a stumbling block" (1 Cor. 8:9). So also here: see to it that you fulfill, as you ought, the ministry which you have received "in the Lord," that is, through the Lord; for He gave it to you, not I. And what is this ministry? To watch over the Colossians and care for them. The apostle makes two exhortations with one phrase — "in the Lord": he makes him more diligent in carrying out his ministry as the Lord's work, and he inclines them to submit to him more willingly, showing that they have been given into his hands by God. Of course, the apostle writes to them for this reason — "Say to Archippus" — so that when he begins to rebuke them, they would not be able to accuse him as a man filling them with bitterness, knowing that such a commandment was given to him by Paul, and that their own lips conveyed to Archippus what Paul had previously declared to him. And so, in order to shut their mouths. Paul did this very wisely, since in any case it is improper for disciples to argue about the affairs of their teacher.
Col. 4:18. The salutation by my own hand, Paul's. Remember my bonds.
Remember me, who am in bonds and condemned. And the very best consolation for them is to remember Paul the prisoner in every affliction.
Col. 4:18. Grace be with you all. Amen.
When grace is present in you, whether you have afflictions or endure bonds, nothing of the sort will overcome you, since even being bound is a matter of grace. For Luke says: they returned from the prison, rejoicing that they were counted worthy to suffer dishonor for the name of Christ (cf. Acts 5:41). Do you see that to be dishonored means to be counted worthy? And indeed, this is a great dignity. Therefore, may we also, though unworthy, be counted worthy of divine grace in afflictions, so that, with it strengthening our weakness, these afflictions may serve us for our benefit, dispelling the darkness of our sins, to the glory of the Father, the Son, and the Holy Spirit. To Him be glory forever and ever. Amen.